脉轮能量书(Ⅰ.Ⅱ).英文源章节

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, j' J; G/ }1 x4 M5 g+ m奥修(OSHO)中文社区(Meditation,Love)脉轮能量书Ⅰ量的苏醒

脉轮能量书Ⅰ-2亢达里尼能量的苏醒Osho,奥修,静心,爱的艺术,Meditation2 ~/ z' Q* M! H
Osho,奥修,静心,爱的艺术,Meditation8 }+ X0 h+ C3 g; r5 g
Meditation: The Art of Ecstasy
: s) V/ O: R" Y8 m0 FOsho,奥修,静心,爱的艺术,MeditationChapter #6aoxiu.com3 l, m0 Z4 a7 a3 Q* `; l9 c
Chapter title: Kundalini: The Awakening of the Life Force
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# Q, \2 n" B7 x8 |) b( [奥修(OSHO)中文社区(Meditation,Love)Osho,奥修,静心,爱的艺术,Meditation1 w# T; {8 C8 M' Z/ m: j/ z  ~
No theoretical knowledge ever helps and no anatomical visualization of kundalini is really meaningful for meditation. When I say this I do not mean that there is nothing like kundalini or chakras. Kundalini is there, chakras are there, but no knowledge helps in any way. Rather, it can hinder. It can become a barrier for so many reasons.Osho2 S& P/ \4 o0 [$ W
One reason is that any knowledge about kundalini or about esoteric paths of bioenergy -- the inner paths of elan vital -- is generalized. It differs from individual to individual; the root is not going to be the same. With A it will be different, with B it will be different, with C it will be different. Your inner life has an individuality, so when you acquire something through theoretical knowledge it is not going to help -- it may hinder -- because it is not about you. It cannot be about you. You will only know about yourself when you go within.Osho' i% V/ t9 [' _( h" c
There are chakras, but the number differs with each individual. One may have seven, one may have nine; one may have more, one may have less. That is the reason why so many different traditions have developed. Buddhists talk of nine chakras, Hindus talk of seven, Tibetans talk of four -- and they are all right!4 v, B' q* Q# p9 N. K0 I# X4 C* A! D) e
The root of kundalini, the passage through which kundalini passes, is also different with each individual. The more you go in, the more individual you are. For instance, in your body your face is the most individual part, and in the face the eyes are even more individual. The face is more alive than any other part of the body; that is why it takes on an individuality. You may not have noticed that with a particular age -- particularly with sexual maturity -- your face begins to assume a shape that will continue, more or less, for the whole life. Before sexual maturity the face changes much, but with sexual maturity your individuality is fixed and given a pattern, and now the face will be more or less the same.
( i( ?& |5 _/ @' ~" r1 fOshoThe eyes are even more alive than the face, and they are so individual that every moment they change. Unless one attains enlightenment, the eyes are never fixed. Enlightenment is another kind of maturity.Osho,奥修,静心,爱的艺术,Meditation, ^' L7 z3 N5 `6 `
With sexual maturity the face becomes fixed, but there is another maturity where the eyes become fixed. You cannot see any change in Buddha's eyes: his body will grow old, he will die, but his eyes will continue to be the same. That has been one of the indications. When someone attains nirvana, the eyes are the only door by which outsiders can know whether the man has really attained it. Now the eyes never change. Everything changes, but the eyes remain the same. Eyes are expressive of the inner world.Osho,奥修,静心,爱的艺术,Meditation$ b, |8 D" o0 Q' }! J. F5 |
But kundalini is still deeper.. W) F- a& A# M6 h4 y) p
No theoretical knowledge is helpful. When you have some theoretical knowledge, you begin to impose it on yourself. You begin to visualize things to be the way you have been taught, but they may not correspond to your individual situation. Then much confusion is created.Osho$ ^2 e) p- p5 }+ F, `) U
One has to feel the chakras, not know about them. You have to feel; you have to send feelers inside yourself. Only when you feel your chakras, and your kundalini and its passage, is it helpful; otherwise, it is not helpful. In fact, knowledge has been very destructive as far as the inner world is concerned. The more knowledge gained, the less the possibility of feeling the real, the authentic, things.
- V3 T7 O) Y) e  J& dYou begin to impose what you know upon yourself. If someone says, "Here is the chakra, here is the center," then you begin to visualize your chakra at that spot; and it may not be there at all. Then you will create imaginary chakras. You can create; the mind has the capacity. You can create imaginary chakras, and then, because of your imagination, a flow will begin that will not be kundalini but will be simple imagination -- a completely illusory, dreamlike phenomenon.
  H7 \2 p* X% s! w% o" `7 k% ZOsho,奥修,静心,爱的艺术,MeditationOnce you can visualize centers and can create an imaginary kundalini, then you can create everything. Then imaginary experiences will follow, and you will develop a very false world inside you. The world that is without is illusory, but not so illusory as the one you can create inside.
; s* w9 s3 X! n& A1 O# j% l3 P2 FOsho,奥修,静心,爱的艺术,MeditationAll that is within is not necessarily real or true, because imagination is also within, dreams are also within. The mind has a faculty -- a very powerful faculty -- to dream, to create illusions, to project. That is why it is good to proceed in meditation completely unaware of kundalini, of chakras. If you stumble upon them, then it is good. You may come to feel something; only then, ask. You may begin to feel a chakra working, but let the feeling come first. You may feel energy rising up, but let the feeling come first. Do not imagine, do not think about it, do not make any intellectual effort to understand beforehand; no pre-notion is needed. Not only is it not needed, but it is positively harmful.Osho,奥修,静心,爱的艺术,Meditation, V2 g3 i$ g; R8 @
And another thing: kundalini and the chakras do not belong to your anatomy, to your physiology. Chakras and kundalini belong to your subtle body, to your sukshma sharira, not to this body, the gross body. Of course, there are corresponding spots. The chakras are part of your sukshma sharira, but your physiology and anatomy have spots that correspond to them. If you feel an inner chakra, only then can you feel the corresponding spot; otherwise you can dissect the whole body, but nothing like chakras will be found.aoxiu.com; L% n# }, {. S6 u
All the talk and all the so-called evidence and all the scientific claims that your gross body has something like kundalini and chakras is nonsense, absolute nonsense. There are corresponding spots, but those spots can only be felt when you feel the real chakras. With the dissection of your gross body nothing can be found; there is nothing. So the question is not of anatomy.奥修(OSHO)中文社区(Meditation,Love)9 F; i6 Q. J, A8 h! J8 S, i# S
One thing more: it is not necessary to pass through chakras. It is not necessary; one can just bypass them. It is also not necessary that you will feel kundalini before enlightenment. The phenomenon is very different from what you may think. Kundalini is not felt because it is rising; kundalini is only felt if you do not have a very clear passage. If the passage is completely clear-cut, then the energy flows but you cannot feel it.Osho,奥修,静心,爱的艺术,Meditation2 L  h1 \0 ?5 ]
You feel it when there is something there that resists the flow. If the energy flows upward and you have blocks in the passage, only then do you feel it. So the person who feels more kundalini is really blocked: there are many blocks in the passage, so the kundalini cannot flow.+ E& e- K" ?( s0 ^$ P8 K
When there is resistance, then the kundalini is felt. You cannot feel energy directly unless there is resistance. If I move my hand and there is no resistance, the movement will not be felt. The movement is felt because the air resists, but it is not felt as much as when a stone resists; then I will feel the movement more. And in a vacuum I will not feel the movement at all -- so it is relative.
! }% A& J3 H! `: hOsho,奥修,静心,爱的艺术,MeditationBuddha never talked about kundalini. It is not that there was no kundalini in his body, but the passage was so clear that there was no resistance. Thus, he never felt it. Mahavira never talked about kundalini. Because of this, a very false notion was created, and then Jainas, who followed Mahavira, thought that kundalini was all nonsense, that there was nothing like it. Thus, because Mahavira himself did not feel kundalini, twenty-five centuries of Jaina tradition has continued to deny it, claiming it does not exist. But Mahavira's reason for not talking about it was very different. Because there were no blocks in his body, he never felt it.Osho,奥修,静心,爱的艺术,Meditation: q  T$ s# {& O$ Z5 Q4 d
So it is not necessary for you to feel kundalini. You may not feel it at all. And if you do not feel kundalini, then you will bypass chakras, because the working of the chakras is needed only to break the blocks. Otherwise, they are not needed.Osho,奥修,静心,爱的艺术,Meditation" I' w' x% Z# Y" W7 |8 g8 o
When there is a block, and the kundalini is blocked, then the nearby chakra begins to move because of the blocked kundalini. It becomes dynamic. The chakra begins to move because of the blocked kundalini and it moves so fast that, because of the movement, a particular energy is created which breaks the block.Osho,奥修,静心,爱的艺术,Meditation, ?% Y$ A# W. m- S+ R1 `2 g
If the passage is clear no chakra is needed, and you will never feel anything. Really, the existence of chakras is just to help you. If kundalini is blocked, then the help is just nearby. Some chakra will take the energy that is being blocked. If the energy cannot move further it will fall back. Before it falls back the chakra will absorb the energy completely, and the kundalini will move in the chakra. Through movement the energy becomes more vital, it becomes more alive, and when it again comes to the block it can break it. So it is just an arrangement, a help.aoxiu.com+ B; V4 I5 W) E. L
If kundalini moves and there are no blocks, then you will never feel any chakras. That is why someone may feel nine chakras, someone else may feel ten chakras, and someone else may feel only three or four, or one, or none. It depends. In actual fact, there are infinite chakras and at every movement, every step of the kundalini, a chakra is by the side to help. If the help is needed, it can be given.5 H- k$ g4 F7 Z
That is why I insist that a theoretical acquaintance is not helpful. And meditation as such is not really concerned with kundalini at all. If kundalini comes, that is another thing -- but meditation has nothing to do with it. Meditation can be explained without even mentioning kundalini; there is no need. And by mentioning kundalini it creates even more conflicts to explain the thing. Meditation can be explained directly; you need not bother about chakras, you begin with meditation. If the passage is blocked you may come to feel kundalini, and chakras will be there, but that is completely nonvoluntary. You must remember that it is nonvoluntary; your volition is not needed at all.
5 l% l8 q  U2 ]. Y奥修(OSHO)中文社区(Meditation,Love)The deeper the path, the more nonvoluntary. I can move my hand -- this is a voluntary path -- but I cannot move my blood. I can try. Years and years of training can make a person capable of making blood circulation voluntary -- hatha yoga can do that; it has been done, it is not impossible, but it is futile. Thirty years of training just to control the movement of the blood is meaningless and stupid because with the control comes nothing. The blood circulation is nonvoluntary; your will is not needed. You take food and the moment it goes in, your will is not needed: the body machinery, the body mechanism, has taken over, and it goes on doing whatever is needed. Your sleep is not voluntary, your birth is not voluntary, your death is not voluntary. These are nonvoluntary mechanisms.
' Y7 O  h: f4 ~aoxiu.comKundalini is still deeper, deeper than your death, deeper than your birth, deeper than your blood, because kundalini is a circulation of your second body. Blood is the circulation of your physiological body; kundalini is the circulation of your etheric body. It is absolutely nonvoluntary; even a hatha yogi cannot do anything with it voluntarily.Osho,奥修,静心,爱的艺术,Meditation4 j$ G- `+ u1 ?5 |$ h1 Q0 a3 h
One has to go into meditation, then the energy begins to move. The part that is to be done by you is meditation. If you are deep in it, then the inner energy begins to move upward, and you will feel the change of flow. It will be felt in so many ways: even physiologically the change can be known.
6 S8 D' Z& O& `# I1 BOsho,奥修,静心,爱的艺术,MeditationFor example, ordinarily, biologically, it is a sign of good health for your feet to be warm and your head to be cool. Biologically it is a healthy sign. When the reverse occurs -- the feet become cool and the head becomes warm -- a person is ill. But the same thing happens when the kundalini flows upward: the feet become cool.Osho,奥修,静心,爱的艺术,Meditation( o! |7 L  N- U- x
Really, the warmth in the feet is nothing but sex energy flowing downward. The moment the vital energy, the kundalini, begins to flow upward, sex energy follows. It begins to flow upward: the feet become cool and the head becomes warm. Biologically it is better for the feet to be warmer than the head, but spiritually it is healthier for the feet to be cooler because this is a sign that the energy is flowing upward.奥修(OSHO)中文社区(Meditation,Love): T' ~3 v7 D0 {- k9 C( p
Many diseases may begin to occur once the energy begins to flow upward, because biologically you have disturbed the whole organism. Buddha died very ill, Mahavira died very ill, Raman Maharshi died with cancer; Ramakrishna died with cancer. And the reason is that the whole biological system is disturbed. Many other reasons are given, but they are nonsense.奥修(OSHO)中文社区(Meditation,Love)1 Y1 p. f2 S4 G+ a& v
Jainas have created many stories because they could not conceive that Mahavira could have been ill. For me, the contrary is the case: I cannot conceive how he could have been completely healthy. He couldn't be, because this was going to be his last birth, and the whole biological system had to break down. A system that had been continuous for millennia had to break down. He could not be healthy; in the end he had to be very ill. And he was! But it was very difficult for his followers to conceive that Mahavira was ill.
: q% n& t6 N, T) N+ H+ W. eOshoThere was only one explanation for illness in those days. If you were suffering from a particular disease, it meant your karmas your past deeds, had been bad. If Mahavira was suffering from a disease, then it would have meant that he was still under his karmic influence. This could not be so, so an ingenious story was invented: that Goshalak, a competitor of Mahavira, was using evil forces against him. But this was not the case at all.Osho,奥修,静心,爱的艺术,Meditation6 }7 c4 ~5 `" q: U# t! e# Z) W1 f
The biological, natural flow is downward; the spiritual flow is upward. And the whole organism is meant for the downward flow.
5 Q2 P5 [  d$ l4 TOshoYou may begin to feel many changes in the body, but the first changes will come in the subtle body. Meditation is just the means to create a bridge from the gross to the subtle. When I say "meditation" I mean only that: if you can jump out of your gross body -- that is what is meant by meditation. But to take this jump you will need the help of your gross body; you will have to use it as a stepping stone.Osho$ m+ F6 I% G6 _0 Y
From any extreme point, you can take the jump. Fasting has been used to take one to an extreme. With long, continuous fasting, you come to the verge. The human body can ordinarily sustain a ninety-day fast, but then, the moment the body is completely exhausted, the moment the reservoir that has been accumulated for emergencies has been depleted -- at that moment, one of two things is possible. If you do nothing, death may occur, but if you use this moment for meditation, the jump may occur.
( d, S- U9 U5 U+ ~& F$ OOsho,奥修,静心,爱的艺术,MeditationIf you do not do anything, if you just go on fasting, death may occur. Then it will be a suicide. Mahavira, who experimented more deeply with fasting than anyone else in the whole history of human evolution, is the only man who allowed his followers a spiritual suicide. He called it santhara: that on-the-verge point when both things are possible. In a single moment, you may either die or you can jump. If you use some technique, you can jump; then, Mahavira says, it is not a suicide, but a very great spiritual explosion. Mahavira was the only man -- the only one -- who has said that if you have the courage, even suicide can be used for your spiritual progress.
! g! P/ i8 ]. n( N0 AOshoFrom any verge point the jump is possible. Sufis have used dancing. A moment comes in dancing when you begin to feel unearthly. With a real Sufi dancer, even the audience begins to feel unearthly. Through body movements, rhythmic movements, the dancer soon begins to feel that he is different from the body, separate from the body. One has to begin the movement but soon a nonvoluntary mechanism of the body takes over.
, f; H0 [2 f' o& m( E1 S$ g# x3 HYou begin, but if the end is also yours then the dancing was just ordinary dancing. But if you begin and by the end you feel as if somewhere in between the dancing was taken over by a nonvoluntary mechanism, then it has become a dervish dance. You move so fast that the body shakes and becomes nonvoluntary.
$ U* L  E+ G! F) W4 U( ]aoxiu.comThat is the point where you can go crazy or you can jump. You may go mad, because a nonvoluntary mechanism has taken over your body movement. It is beyond your control: you cannot do anything. You may just go mad and never be able to come back again from this nonvoluntary movement. This is the point where there is either madness or, if you know the technique to jump, meditation.
( A* T1 T* R0 Z, jOsho,奥修,静心,爱的艺术,MeditationThat is why Sufis have always been known as mad people. They have been known as mad! Ordinarily, they are mad. There is also a sect in Bengal that is just like the Sufis: Baul fakirs. They move from village to village dancing and singing. The very word baul means bawla, mad. They are people who are mad.
7 p4 _) W9 m' \9 U* {Madness happens many times, but if you know the technique, then meditation can happen. It always happens on the verge; that is why mystics have always used the term "the sword's edge." Either madness may happen or meditation may happen, and every method uses your body as a sword's edge from which either one or the other is possible.5 @8 v, E5 p5 H% ]- k1 a' v
Then what is the technique to jump into meditation? I have talked about two: fasting and dancing. All techniques of meditation are to push you to the verge where you can take the jump, but the jump itself can be taken only through a very simple, very nonmethodical method.Osho( y2 X* Z7 D+ s7 u
If you can be aware at the very moment when fasting has led you to the precipice of death, if you can be aware at the moment when death is going to set in, if you can be aware, then there is no death. And not only is there no death this time, then there is no death forever. You have jumped! When the moment is so intense that you know in one second it will be beyond you, when you know that should a second be lost you will not be able to come back again, be aware -- and then jump. Awareness is the method. And because awareness is the method, zen people say that there is no method. Awareness is not a method at all. That is why Krishnamurti will go on saying that there is no method.Osho,奥修,静心,爱的艺术,Meditation6 T/ T0 i' p( Y9 W6 d8 d
Of course, awareness is not really a method at all; but I still call it a method because if you cannot be aware, then at the exact moment that the jump is possible, you will be lost. So if someone says, "Only awareness will do," that may be true for one out of ten thousand people, but that one will be one who has come to the point where either madness is possible or death is possible. He has come to that point anyway.Osho,奥修,静心,爱的艺术,Meditation# _' h3 V' O% ^8 ~4 L6 G
And with the others, the majority of people, just talking about awareness will not do. First, they must be trained. To be aware in ordinary situations will not do. And you cannot be aware in ordinary situations. The mind's stupidity has such a long history -- the lethargy of it, the laziness of it, the unconsciousness of it, has been going on for so long, that just by hearing Krishnamurti or me or anyone else you can never hope to be aware. And it will be difficult to be aware of those same things that you have done without awareness so many times.Osho,奥修,静心,爱的艺术,Meditation5 Z: G% Y5 a3 C$ |
You have come to your office completely unaware that you have been moving: you have turned, you have walked, you have opened the door. For your whole life you have been doing it. Now it has become a nonvoluntary mechanism; it has been removed from your consciousness completely.
8 I  e1 x& }2 F7 K- e: ~奥修(OSHO)中文社区(Meditation,Love)Then Krishnamurti says, "Be aware when you are walking." But you have been walking without ever being aware. The habit has set in so deeply, it has become a part of the bones and blood; now it is very difficult.奥修(OSHO)中文社区(Meditation,Love)9 a* ]/ ^; v, B/ U& F* }
You can only be aware in emergencies, in sudden emergencies. Someone puts a gun on your chest: you can be aware because it is a situation that you have never practiced. But if you are familiar with the situation, you will not be aware at all.
$ \4 z" g2 t- _Osho,奥修,静心,爱的艺术,MeditationFasting is to create an emergency, and such an emergency as you have never known. So one who has been practicing fasting may not be helped through it; he will need longer periods to fast. Or, if you have never danced, you can be helped easily through dancing; but if you are an expert dancer, Sufi dervish dancing will not do. It will not do at all because you are so perfect, so efficient, and efficiency means that the thing is now being done by the nonvoluntary part of the mind. Efficiency always means that.奥修(OSHO)中文社区(Meditation,Love)1 }7 ]2 J5 q" D, n9 D. M
That is why one hundred and twelve methods of meditation have been developed. One may not do for you; another may. And the one which will be most helpful is the one which is completely unknown to you. If you have never been trained in a particular method at all, then an emergency is created very soon. And in that emergency, be aware!
2 d5 ]/ B# m  \) K( o9 Y- p* D# T% Q奥修(OSHO)中文社区(Meditation,Love)7 D2 e6 ]% _8 }8 p8 R$ G0 J
So be concerned with meditation and not with kundalini. And when you are aware, things will begin to happen in you. For the first time you will become aware of an inner world that is greater, vaster, more extensive than the universe; energies unknown, completely unknown, will begin to flow in you. Phenomena never heard of, never imagined or dreamed of, will begin to happen. But with each person they differ, so it is good not to talk about them.
+ {4 N: V1 M5 p) @OshoThey differ; that is why the old traditional emphasis on a guru is there. Scriptures will not do; only the guru will do. And gurus have always been against the scriptures, although the scriptures talk about gurus and praise gurus. The very concept of the guru is in opposition to the scriptures. The well known proverb Guru bin gnana nahee -- without the guru there will be no knowledge -- does not really mean that without the guru there will be no knowledge. It means that with only the scriptures there is no knowledge.Osho,奥修,静心,爱的艺术,Meditation! J* B" o8 a* ?. F( p
A living guru is needed, not a dead book. A book cannot know what type of individual you are. A book is always generalized, it cannot be particular; that is impossible, the very possibility is not there. Only a living person can be aware of your needs, of things which are going to happen to you.
1 l/ m) O* a% {- i( W7 s# g2 zaoxiu.comThis is really very paradoxical: scriptures talk about gurus -- Guru bin gnana nahee, no knowledge without the guru -- but gurus are symbolically against scriptures. The very concept that the guru will give you knowledge does not mean that he will provide knowledge. Rather, it means that only a living person can be of any help. Why? Because he can know the individual.Osho,奥修,静心,爱的艺术,Meditation* U: G4 O- h3 }: h
No book can know the individual. Books are meant for no one in particular, they are meant for everyone. And when a method is to be given, your individuality has to be taken into account very, very exactly, scientifically. This knowledge that the guru has to transfer has always been transferred secretly, privately, from guru to disciple.aoxiu.com6 A! p- R$ ]: e4 ?0 l" B
Why the secrecy? Secrecy is the only means for transference of knowledge. The disciple is ordered not to talk about it to anyone. The mind wants to talk. If you know something, it is very difficult to keep it a secret; this is one of the most difficult things, but it has always been the way of the gurus, the way of the teachers. They will give you something with the condition that it is not to be talked about. Why -- why this secrecy?
( W: K. X4 D# Eaoxiu.comSo many people say that truth needs no secrecy, it needs no privacy. This is nonsense. Truth needs more privacy than nontruth because it can prove fatal to just anybody; it can prove dangerous. It has been given to a particular individual; it is meant only for him and for no one else. He should not give it to anyone else until he himself comes to the point where his individuality is lost. This must be understood.1 ^/ [: ]* a' ?" v$ Q
A guru is a person whose individuality is lost. Only then can he look deeply into your individuality. If he himself is an individual, he can interpret you, but he will never be able to know you. For example, if I am here and I say something about you, it is I who am talking about you. It is not about you; rather, it is about me. I cannot help you because I cannot really know you at all. Whenever I know you, it is in a roundabout way, by knowing myself.
* u' i0 J* K+ x' zOshoThis point of my being here must disappear. I must be just an absence. Only then can I go deep inside you without any interpretation; only then can I know you as you are, not according to me. And only then can I help. Hence, the secrecy.$ f+ r" S6 T# L+ m

  e2 j  ?9 L+ W9 e/ ]- l4 ^aoxiu.comSo it is good not to talk about kundalini and chakras. Only meditation is to be taught and to be listened to and to be understood. Then, everything else will just follow.' |: [  T  Y1 q/ e' ^
Kundalini is not itself a life force. Rather, it is a particular passage for the life force, a way. But the life force can take other ways also, so it is not necessary to pass through kundalini. It is possible that one may reach enlightenment without passing through kundalini -- but kundalini is the easiest passage, the shortest one.
6 f) B! s5 ?$ h. y# r9 F' Caoxiu.comIf the life force passes through kundalini, then the brahma randhra will be the terminal point. But if the life force takes another route -- and infinite routes are possible -- then the brahma randhra will not be the terminus. So the flowering of the brahma randhra is only a possibility, a potentiality, if the life force passes through kundalini.
/ w$ C& U( M+ |0 E' F* maoxiu.comThere are yogas that will not even mention kundalini; then there is nothing like the brahma randhra. But this is the easiest route, so ordinarily ninety percent of the persons who realize pass through kundalini.
# s; s. S8 n4 _5 ?0 @8 V: P/ [/ KKundalini and the chakras are not located in the physical body. They belong to the etheric body, but they have corresponding points within the physical body. It is like when you feel love and you put your hand on your heart. Nothing like "love" is there, but your heart, your physical heart, is a corresponding point. When you put your hand on your heart, you are putting your hand at the chakra that belongs to the etheric body, and this point is approximately parallel to your physical heart.Osho,奥修,静心,爱的艺术,Meditation: V/ [# i" `  T* U8 p+ P
Kundalini is part of the etheric body, so whatever you achieve as progress on the path of kundalini does not die with your physical body; it goes with you. Whatever is achieved will remain with you because it is not a part of your physical body. If it were a part of your physical body, then with each death it would be lost and you would have to begin from the very beginning. But if someone reaches the third chakra, this progress will remain with him in his next life. It will go with him; it is stored in the etheric body.Osho,奥修,静心,爱的艺术,Meditation5 s0 V8 Q, C, }0 V6 i* |- K7 R6 T
When I say that the life energy goes through kundalini, I mean kundalini as a passage -- the whole passage connecting the seven chakras. These chakras are not in the physical body, so everything that can be said about kundalini is being said about the etheric body.Osho,奥修,静心,爱的艺术,Meditation9 y1 V$ y' L& w) S
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When the life force passes through kundalini, the chakras will begin to vibrate and flower. The moment energy comes to them, they become alive. It is just like when hydro-electricity is created; the force and pressure of the water rotate the dynamo. If there were no pressure and no water, the dynamo would stop; it would not work. The dynamo rotates because of the pressure. In the same way, the chakras are there, but they are dead until the moment the life force penetrates them; only then do they begin to rotate.奥修(OSHO)中文社区(Meditation,Love)  z" e/ K0 I$ r  r$ ]/ m8 q
That is why they are called chakras. "Chakra" is not exactly translated by the word center, because center means something static and chakra means something moving. So the right translation would be wheel, not center; or, a dynamic center, or a rotating center, a moving center.
6 w1 U3 R) k8 y5 D- X2 j6 ~! b* Daoxiu.comChakras are centers until the life force comes to them. The moment the life force comes to them, they begin to be chakras. Now they are not centers, they are wheels, rotating. And each wheel, by rotating, creates a new sort of energy. This energy is used again to rotate further chakras. So as the life force passes through each chakra, it becomes more vital, more alive.
; A1 b! s( \: @# N* k9 x% T+ caoxiu.comKundalini is the passage through which the life force moves. The life force is located in the sex center, stored in the sex center, the muladhar. It can be used as sex energy; then it generates a particular life, a biological life. Then too it creates movements, then too it creates more energy; but this is biological. If this same energy moves upward, the passage of kundalini is opened.+ }  `4 s: [( Q5 }3 x
The sex center, the muladhar, is the first to open. It can open either toward biological generation or it can open toward spiritual generation. The muladhar has two openings, a lower one and an upper one. In the passage of kundalini, the highest center is the sahasrar, of which the brahma randhra is the middle point. The opening of the brahma randhra is one way toward self realization.
- t; X" O9 Z: x  NOther ways are also possible in which the passage of kundalini is not used, but they are more arduous. In these other methods there is no question of kundalini, then there is no movement through this passage. There are Hindu methods: raja yoga, mantra yoga, and all the many techniques of tantra. There are Christian methods, Buddhist methods, zen methods, taoist methods. They are not concerned with kundalini awakening; that passage is not used. They use other passages, passages that do not even belong to the etheric body. Astral passages can be used. The astral body, the third body, has its own passage. The mental body, the fourth body, has its own passage. All of the seven bodies have their own passages.
8 Y' z, T' O9 F9 O* oOsho,奥修,静心,爱的艺术,MeditationThere are many yogas that have nothing to do with kundalini. Only hatha yoga uses kundalini as a passage. But it is the most scientific and the least difficult. It is an easier step-by-step method for gradual awakening than the other yogas.Osho,奥修,静心,爱的艺术,Meditation1 g5 a+ y. `; A1 @( r  l3 e( B- E* e
Even if the kundalini passage is not used, there are sometimes sudden awakenings of the kundalini. Sometimes things happen that are beyond your capacity, sometimes things happen that you cannot conceive; then you are completely shattered. Other passages have their own preparations. Tantric or occult methods are not kundalini yoga. Kundalini yoga is only one of so many methods, but it is better to be concerned with just one.aoxiu.com" c9 g' M/ R- p) m  B& `% s; K
The Dynamic Meditation method that I am using is concerned with kundalini. It is easier to work with kundalini because it is the second body that you are concerned with. The more deeply you go -- with the third or the fourth body -- the more difficult it becomes. The second body is the nearest one to your physical body, and there are corresponding points in your physical body, so it is easier.aoxiu.com) H/ v9 q# y( _7 s8 [
If you work with the third body, the corresponding points are in the second body. If you work with the fourth, the corresponding points are in the third. Then your physical body is not concerned; you cannot feel anything at all in your physical body. But with kundalini you can feel each step accurately, and you know where you are. Then you are more confident. With the other methods you will have to learn techniques that will help you to feel the corresponding points in the second body or in the third body, and that takes its own time.
# F( [( }, I& B0 f' S! p/ \+ D$ cOshoThe other methods will deny kundalini, but their denial is not correct; they deny it because they are not concerned with it. Kundalini has its own methodology; if you are working with a zen method, you should not be concerned with kundalini.aoxiu.com+ g3 U7 Q$ x9 r! Q4 t4 _# K1 [9 E
But sometimes, even in working with another method, kundalini comes, because the seven bodies penetrate one another; they are interlinked. So if you are working with the astral body, the third body, the second body may begin to work. It may get a spark from the third.Osho,奥修,静心,爱的艺术,Meditation- M3 a8 Z2 k) q% `- L( ^
The opposite is not possible. If you are working with the second body, the third body will not get ignited because the second is lower than the third. But if you are working with the third, you are creating energy that can come to the second without any effort on your part. Energy flows to lower fields. Your second body is lower than the third, so energy generated in the third may sometimes flow to it.
2 ]0 V  T" ?/ ?4 o4 {Osho,奥修,静心,爱的艺术,MeditationKundalini may be felt through other methods, but those who teach methods that are not concerned with kundalini will not allow you to pay attention to it. If you pay attention to it, more and more energy will come; the whole method that was not concerned with kundalini will be shattered. They do not know anything about kundalini, so they do not know how to work with it.奥修(OSHO)中文社区(Meditation,Love)+ }) f, T4 o- o1 T. y- h4 C
Teachers of other methods will deny kundalini completely. They will say it is nonsense; they will say it is imagination; they will say you are just projecting: "Do not be concerned with it, do not be attentive to it." And if you are not attentive to it and you go on working on the third body, by and by the kundalini will stop. Energy will no longer come to the second body. Then it is better.
" ]* X3 h3 _) V) g4 BSo if you are concerned with any method, be concerned with it totally. Don't be involved in any other method, don't even think about any other method, because then it will become confusing. And the passage of kundalini is so subtle and so unknown that confusion will be harmful.
+ B8 b0 d, @9 u7 Q0 ?+ Z* ]Osho,奥修,静心,爱的艺术,Meditation奥修(OSHO)中文社区(Meditation,Love); K, r  n0 {& ]$ R6 n
My method of Dynamic Meditation is concerned with kundalini. Even if you just go on watching your breath, it will be helpful to kundalini because breath, accompanied by prana, the life energy, is concerned with the etheric body, the second body. It, too, is not concerned with your physical body. It is being taken from your physical body, it is being drawn from your physical body, but your physical body is just the door.奥修(OSHO)中文社区(Meditation,Love): e, C$ y7 R) r0 p/ j8 ?3 F; ]! T
Prana is concerned with the etheric body. The lungs are doing the breathing, but doing it for the etheric body. Your physical body, the first body, is working for the etheric, the second body. In the same way, the etheric works for the astral, the third body, and the astral works for the mental, the fourth body.
! f5 a1 R4 ^6 N! Y9 rYour physical body is the door for the second body. The second body is so subtle that it cannot be concerned with the material world directly, so first your physical body transmutes every material into vital forms; then these can become food for the second body.奥修(OSHO)中文社区(Meditation,Love)2 H+ d7 x7 C( q% e8 D2 W' ]6 |
Everything taken from the senses gets transformed into vital forms; this then becomes food for the second body. Then the second body transforms this into even more subtle forms, and this becomes food for the third body.
8 p- [+ a0 B( _; z# V: W  ^It is like this: you cannot eat mud, but in vegetables the elements of the mud are transformed; then it can be eaten. The vegetable world transforms the mud into a living, subtle form; now you can take it in. You cannot eat grass; a cow does it for you. It goes into the cow, and the cow transforms it into milk; then you can take it, you can drink the milk.Osho+ e; ]8 `' a  O1 P% \
Just like this your first body takes matter into it, transforming it into vital forms; then the second body takes it. Breath is being taken by your lungs: the lungs are machines, working for the second body. If the second body dies, the lungs remain all right, but there is no breathing; breath has gone. The second body is the master of the first body, and the third body is the master of the second body. Every lower body is a servant to the upper one.Osho$ V: z! }8 r# H
So awareness of breathing is helpful in kundalini practice. It generates energy; it conserves energy and helps the life force to go upward.aoxiu.com- y7 U' A/ g( H) K' x
My whole method is concerned with kundalini. Once the method has been grasped, everything can be done by it. Now, nothing more is needed.Osho,奥修,静心,爱的艺术,Meditation# c0 R1 ]  o1 {! h4 m; L) b8 L' s+ E$ Q1 D
The last chakra, the sahasrar, can be reached through any method. Sahasrar and brahma randhra are the names given to the seventh chakra in kundalini yoga. If you do not work on kundalini, if you work on the third body, then too you will reach this point, but it will not be known as brahma randhra, and the first six chakras will not be there. You have gone through another passage, so the milestones will be different, but the end will be the same. All the seven bodies are connected with the seventh chakra, so from anywhere one can reach it.Osho,奥修,静心,爱的艺术,Meditation0 q$ Z' \6 X4 S4 ?2 k# O9 X
One must not be concerned with two passages, with two methods; otherwise, confusion will be created and the inner energy will be diverted into two channels. Any method should channel the whole energy into one dimension. That is what my method of Dynamic Meditation does, and that is why it begins with ten minutes of deep, fast breathing.
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Question  1
* ]. n" {: c5 I; \+ Q$ j- d4 wOsho,奥修,静心,爱的艺术,MeditationQUESTION: IS THE FEELING OF KUNDALINI SIMILAR TO THE MOVEMENT OF A SERPENT?
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1 g  {5 Y9 ], I" l& KNo, it is different. There may be a person who has never seen a snake. If his kundalini awakens, he cannot conceive of it as "serpent power"; it is impossible because the symbol is not there. Then he will feel it in different ways. This has to be understood.
0 g+ ?: U) j) }+ d0 C奥修(OSHO)中文社区(Meditation,Love)In the West they cannot conceive of kundalini as serpent power because the serpent is not a reality in their ordinary lives. It was in ancient India: the serpent was your neighbor, your day-to-day neighbor; and it was one of the most powerful things perceived, with the most beautiful movements. So the serpent symbol was chosen to represent the phenomenon of kundalini. But elsewhere the serpent cannot be the symbol; it becomes unnatural. Snakes are not known; then you cannot conceive of it, you cannot even imagine it.
; e3 t+ Q% D0 h, @' t奥修(OSHO)中文社区(Meditation,Love)Symbols are there and they are meaningful as far as your personality is concerned, but a particular symbol is meaningful only if it is real to you, only if it fits into your mental makeup.aoxiu.com* q  b, Q, e# ^: C( ?" @  {

, }, C3 ^$ g4 F& N6 _" ~* MOsho,奥修,静心,爱的艺术,MeditationQuestion  2
8 V- n# v7 J) n( f; W. MQUESTION: IS KUNDALINI A PSYCHIC PHENOMENON?奥修(OSHO)中文社区(Meditation,Love)8 n, _" R/ |, x! y; O: h' X: h
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When you ask, "Is it psychic?" the fear is there that if it is psychic it is unreal. The psychic has its own reality. Psychic means another realm of reality: the nonmaterial. In the mind, reality and materiality have become synonymous, but they are not; reality is much greater than materiality. Materiality is only one dimension of reality. Even a dream has its own reality. It is nonmaterial, but it is not unreal; it is psychic, but do not take it as unreal. It is just another dimension of reality.aoxiu.com  J1 h1 p; e, j3 W- ?9 d9 h9 f
Even a thought has its own reality, though it is not material. Everything has its own reality, and there are realms of reality and grades of reality and different dimensions of reality. But in our minds materiality has become the only reality, so when we say "psychic," when we say "mental," the thing is condemned as unreal.
# s0 j, G! N( p( A7 Xaoxiu.comI am saying that kundalini is symbolic, it is psychic; the reality is psychic. But the symbol is something that you have given to it; it is not inherent in it.
9 ?' C" ^8 s( _& Z5 z奥修(OSHO)中文社区(Meditation,Love)The phenomenon is psychic. Something rises in you; there is a very forceful rising. Something goes from below toward your mind. It is a forceful penetration; you feel it, but whenever you are to express it, a symbol comes. Even if you begin to understand it, you use a symbol. And you do not only use a symbol when you express the phenomenon to others: you yourself cannot understand it without any symbol.奥修(OSHO)中文社区(Meditation,Love)6 d: B6 J" I" G# J1 j
When we say "rising," this too is a symbol. When we say "four," this too is a symbol. When we say "up" and "down," these are symbols; in reality nothing is up and nothing is down. In reality there are existential feelings, but no symbols by which to understand and express these feelings. So when you understand, a metaphor comes in. You say, "It is just like a serpent." Then it becomes just like a serpent. It assumes the form of your symbol; it begins to look like your conception. You mold it into a particular pattern, otherwise you cannot understand it.Osho# i. S1 Q8 M: {# x% K1 D8 M3 ^
When it comes to your mind that something has begun to open and flower, you will have to conceive of what is happening in some way. The moment thought comes in, thought brings its own category. So you will say "flowering," you will say "opening," you will say "penetration." The thing itself can be understood through so many metaphors. The metaphor depends on you, it depends on your mind. And what it depends on, depends on so many things -- for example, your life experiences.Osho9 @% L: h- v; @/ D' I' c2 T
Two hundred, three hundred years from now, it is possible that there will be no snakes on earth, because man kills everything that proves antagonistic to him. Then "snake" will just be a historical word, a word in books; it will not be a reality. It is not even a reality to most of the world today. Then the force will be lost; the beauty will not be there. The symbol will be dead, and you will have to conceive of kundalini in a new way.
5 ^% [8 B3 S6 K, }+ |4 ^1 WOsho,奥修,静心,爱的艺术,MeditationIt may become an upsurge of electricity. "Electricity" will be more congenial, more appropriate to the mind than "snake." It may become just like a jet going upward, a rocket going to the moon. The speed will be more appropriate; it will be like a jet. If you can feel it, and your whole mind can conceive of it just like a jet, it will become just like a jet. The reality is something else, but the metaphor is given by you; you have chosen it because of your experiences, because it is meaningful to you.
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Because yoga developed in an agricultural society, it has agricultural symbols: a flower, a snake, etcetera -- but they are just symbols. Buddha did not even talk about kundalini, but if he had, he would not have talked about serpent power; nor would Mahavira have talked about it. They came from royal families: the symbols that were congenial to other people were not congenial to them. They used other symbols.Osho,奥修,静心,爱的艺术,Meditation6 V3 q7 _1 K  a5 {' Y
Buddha and Mahavira came from royal palaces. The snake was not a reality there. But to the peasants it was a great reality, one could not remain unacquainted with it. And it was dangerous too; one had to be aware of it. But to Buddha and Mahavira it was not a reality at all.
/ Y9 N+ k  p+ ZOsho,奥修,静心,爱的艺术,MeditationBuddha could not talk of snakes; he talked of flowers. Flowers were known to him, more known to him than to anybody else. He had seen many flowers, but only living ones. The palace gardeners were instructed by his father to see that no dying flower would be seen by him, Gautama. He was to see only young flowers, so the whole night the gardens were prepared for him. In the morning when he came, not a dead leaf, not a dead flower, could be seen, only flowers coming to life.Osho,奥修,静心,爱的艺术,Meditation0 q3 s+ Y1 F4 q
So flowering was a reality to him in a way in which it is not to us. Then when he came to his realization, he spoke about it as a process of flowers and flowers, opening and opening. The reality is something else, but the metaphor comes from Buddha.
" u" A5 U6 N, I/ J8 \These metaphors are not unreal, they are not just poetry. They correspond to your nature; you belong to them, they belong to you. The denial of symbols has proved drastic and dangerous. You have denied and denied everything that is not materially real, and rituals and symbols have taken their revenge; they come back again, they get through. They are there in your clothes, in your temples, in your poetries, your deeds. The symbols will have their revenge, they will come back. They cannot be denied because they belong to your nature.
9 u9 s/ B2 V+ L6 W7 g' OOshoThe human mind cannot think in relative, purely abstract, terms. It cannot. Reality cannot be conceived of in terms of pure mathematics: we can only conceive of it in symbols. The connection with symbols is basic to the human character. In fact, it is only the human mind that creates symbols; animals cannot create them.$ S7 J( K- c* X. n: g  W) J- g: @9 z
A symbol is a living picture. Whenever something inward happens you have to use outward symbols. Whenever you begin to feel something, the symbol comes automatically, and the moment the symbol comes the force is molded into that particular symbol. In this way, kundalini becomes just like a snake: it becomes a serpent. You will feel it and see it, and it will be even more alive than a living snake. You will feel the kundalini as a snake because you cannot feel an abstraction. You cannot!Osho,奥修,静心,爱的艺术,Meditation: H, s3 C# A7 V- n
We have created idols of God because we cannot perceive an abstraction. God becomes meaningless as an abstraction; he becomes just mathematical. We know that the word god is not God, but we have to use the word. The word is a symbol. We know that the word god is a symbol, a term, and not actually God, but we will have to use it. And this is the paradox: when you know that something is not a fact, but also know that it is not a fiction, that it is a necessity, and a real one, then you must transcend the symbol. Then you must be beyond it, and you must know the beyond also.
' g- S2 ^4 l7 y! I3 j# R- v( mOsho,奥修,静心,爱的艺术,MeditationBut the mind cannot conceive of the beyond, and the mind is the only instrument you have. Through it, every conception must come to you. So you will feel the symbol: it will become real. And to another person another symbol may become as real as your symbol has become to you; then there is controversy. To every person his symbol is authentic, real. But we are obsessed with concrete reality. It must be real to us, otherwise it cannot be real.
- ]/ V0 U; e+ @3 Qaoxiu.comWe can say, "This tape recorder is real," because it is real to us all; it has an objective reality. But yoga is concerned with subjective reality. Subjective reality is not as real as objective reality, but it is real in its own way.
- x9 ~3 a5 d5 @8 Y0 u2 sOsho,奥修,静心,爱的艺术,MeditationThe obsession with the objective must go. Subjective reality is as real as objective reality, but the moment you conceive of it, you give it a fragrance of your own. You give it a name of your own, you give it a metaphor of your own. And this way of perceiving it is bound to be individual: even if someone experiences the same thing, the records will differ. Even two snakes will differ, because the metaphor has come from two different individuals.aoxiu.com$ _' L4 d& F* u( S5 U4 z3 W* D
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So these metaphors -- that the feeling of kundalini is like the movement of a serpent -- are just symbolic, but they correspond with reality. The same movement is there; the subtle movement, just like a snake, is there. The force is there, the golden appearance is there -- and all of this corresponds to the symbol of the snake. So if that symbol is congenial to you, it is all right.aoxiu.com, B, Q( c% Z/ z5 y# m3 {
But it may not be congenial; so never say to anybody that what has happened to you is bound to happen to him. Never say that to anyone. It may be, or it may not be. The symbol is appropriate for you, it may not be for him. If this much can be understood, there is no reason for dissension.
8 I4 e, P- E7 Q) t奥修(OSHO)中文社区(Meditation,Love)Differences have come about because of symbols. A Mohammed cannot conceive of a Buddha's symbol. It is impossible! The environments of the two were so different. Even the word god can be a burden if it is not conceived of as a symbol that corresponds to your individuality.奥修(OSHO)中文社区(Meditation,Love)$ N4 v. s, o* r. ^: A( b, N) N
For example, Mohammed could not conceive of God as compassion. Compassion did not exist anywhere in his environment. Everything was so terrifying, so dangerous, that God had to be conceived of differently. Crossing from one country to the next, slaughtering, the people in Mohammed's environment could not conceive of a God that was not cruel. An uncruel God, a compassionate God, would have been unreal to them because the concept wouldn't have corresponded to their reality.
) J! N+ o! E" ]& F* Z: Kaoxiu.comTo a Hindu, God is seen through the environment. The nature is beautiful, the soil is fertile; the race is deeply rooted in the earth. Everything is flowing and flowing in a particular direction, and the movement is very slow, just like the Ganges. It is not terrifying and dangerous. So the Hindu god is bound to be a Krishna, dancing and playing on his flute. This image comes from the environment and from the racial mind and its experiences.Osho,奥修,静心,爱的艺术,Meditation, ^' v- S4 w- R% f7 z
Everything subjective is bound to be translated, but whatever name and symbol we give to it is not unreal. It is real to us. So one must defend one's own symbol, but one must not impose one's own symbol on others. One must say, "Even if all the others are against this symbol, it is congenial to me; it comes to me naturally and spontaneously. God comes to me in this way; I do not know how he comes to others.") H3 Z( M/ f: T  p: T! m% W
So there have been many ways to indicate these things, thousands and thousands of ways. But when I say it is subjective, psychic, I do not mean it is just a name. It is not just a name: to you it is a reality. It comes to you in this way and it cannot come to you otherwise. If we do not confuse materiality with reality, and do not confuse objectivity with reality, then everything will become clear. But if you confuse them, then things become difficult to understand.

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脉轮能量书1 第三章 灵妙体的发展脉络aoxiu.com& c# A/ u: `4 r, n8 a/ Y5 O
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Chapter title: the path of kundalini: authenticity and freedom
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Question 1
( ^6 z- D0 T2 a- s( |' d- E奥修(OSHO)中文社区(Meditation,Love)In yesterday's talk, you said that false experiences of kundalini can be projected which you consider to be not spiritual but psychic. In your initial talk, however, you had said that kundalini is only psychic. This means, according to you, that there are two states of the kundalini -- psychic and spiritual. Kindly explain this.
/ ]+ ~% Q) a4 l- W, n5 e: o奥修(OSHO)中文社区(Meditation,Love)In order for you to understand this the structure of the various subtle bodies must be fully elaborated upon.
' D* p: [( q/ {6 M! s2 `4 I+ [奥修(OSHO)中文社区(Meditation,Love)The individual can be divided into seven bodies. The first body is the physical body which we all know. The second is the etheric body, and the third -- which is beyond this second -- is the astral body. The fourth -- which is beyond this -- is the mental or psychic body; and the fifth -- which is beyond this again -- is the spiritual body. The sixth is beyond the fifth, and it is called the cosmic body. Then the seventh and the last is the nirvana sharir, or the nirvanic body, the bodiless body. A little more information about these seven bodies will make it possible for you to understand the kundalini fully.
. w! M$ P& S% C& L( b$ mOsho,奥修,静心,爱的艺术,MeditationIn the first seven years of life, the sthul sharir -- the physical body alone is formed. The other bodies are in seed form. They have a potential for growth but they lie dormant in the beginning of life. So the first seven years are years of limitation. There is no growth of intellect, emotion or desire during these years. Only the physical body develops within this period. Some people never grow beyond seven years; they stagnate at this stage and are no more than animals. Animals develop only in the physical body; the other bodies remain untouched within them. In the next seven years -- that is from seven years to fourteen years -- the bhawa sharir, the etheric body, develops. These seven years are years of emotional growth of the individual. This is why sexual maturity, which is the most intense form of emotion, is reached at the age of fourteen. Now some people stagnate at this stage. Their physical bodies grow but they are stuck with the first two bodies.
, G3 F( ~7 ^2 B: R3 O$ JOsho,奥修,静心,爱的艺术,MeditationIn the third seven-year period, between the ages of fourteen and twenty-one, the sukshma sharir, the astral body, develops. In the second body emotion is developed; in the third body reasoning, thinking and intellect are developed. This is why no court of law holds a child responsible for his actions up to the age of seven, because the child has only the physical body. We treat the child the same way as we would treat an animal; we cannot hold him responsible. Even if a child commits a crime it is assumed that he has committed it under the guidance of someone -- that the real criminal is someone else.
; O% |9 m& L* L! f. hOshoAfter the development of the second body a person reaches adulthood. But this is the adulthood of sex. Nature's work is complete with this development, and this is why nature gives its full cooperation up to this stage. But at this stage man is not man in the full sense of the word. The third body, where reason, intellect and the thinking power develop, is an outcome of education, civilization and culture. This is why the right to vote is granted to a person when he is twenty-one years of age. Though this is prevalent all over the world, some countries are debating whether to allow an eighteen-year-old the right to vote. This is natural, because as man is becoming more and more evolved the usual span of seven years for the growth of each body is becoming less and less.
, {* ^$ _1 I" [& kAll over the world girls reach puberty at the age of thirteen to fourteen years. Since the last thirty years the age for this is becoming less and less. Even a girl of eleven reaches puberty. The lowering of the voting age to eighteen is an indication that man now completes the work of twenty-one years in eighteen years. Normally, however, twenty-one years are required for the growth of the third body, and the majority of people do not develop further than this. Their growth stops short with the development of the third body, and there is no further development for the rest of their lives.
/ [& ]" H" n& t# T8 O奥修(OSHO)中文社区(Meditation,Love)What I call the psyche is the fourth body -- the manas sharir. This body has its own wonderful experiences. Now a person whose intellect is not developed may not be able to take interest in or enjoy mathematics, for instance. Mathematics has its own charm, and only einstein can be absorbed in it as a musician is in music or a painter is in colors. For einstein mathematics was not work but play, but the intellect must reach this peak of development in order to turn mathematics into play.奥修(OSHO)中文社区(Meditation,Love)3 T, j. D) U  M4 F: y7 ~3 b
With each body that develops infinite possibilities open before us. One whose etheric body does not develop, who stagnates after the first seven years of development, does not have any interest in life beyond eating and drinking. So the cultures of those civilizations where the majority of people have developed only up to the first body revolve entirely around their taste buds. The civilization where the majority of people have got stuck at the second body will be sex centered. Their personalities, their literature, their music, their films and books, their poetry and paintings, even their houses and vehicles, will all be sex centered: all these things will be completely filled with sex, with sexuality.Osho$ {9 v  E% m: f; F# l$ \9 E& |! i
In the civilization in which the third body develops fully, people will be intellectual and contemplative. Whenever the development of the third body becomes very important in a society or in a nation, many intellectual revolutions take place. In bihar, the majority of people were of this caliber at the time of buddha and mahavira. This is why eight persons of the stature of buddha and mahavira were born in the small province of bihar. Besides, there were thousands of others at the time who were endowed with genius. Such was the condition of greece at the time of socrates and plato; such also was the condition of china at the time of lao tzu and confucius. What is even more wonderful to note is the fact that all these luminous beings existed within a period of five hundred years. Within those five hundred years the development of the third body in man reached its peak. Generally man halts at the third body. The majority of people do not develop after twenty-one years.
. d$ u) X- R9 b! f1 e2 p% SThere are unusual experiences of the fourth body. Hypnotism, telepathy, clairvoyance, are all the potential of the fourth body. Persons can have contact with one another without hindrances from time or place; they can read the thoughts of another without asking or project thoughts into another. Without any external help one can instill a seed of thought into another. A person can travel outside of his body; he can do astral projection and know himself apart from the physical body.
* i. P) G& @+ j+ `% N奥修(OSHO)中文社区(Meditation,Love)There are great possibilities in the fourth body, but we do not normally develop this body as there are many hazards as well as much deception. As things begin to get more and more subtle, the possibilities of deception increase. Now it is difficult to find out whether a man has actually stepped out of his body or not. He can dream that he stepped out of his body and he can actually do so too, and in both the cases there is no other witness than himself. So there is every possibility of deception.
- q6 z: z/ Q4 K% yaoxiu.comThe world that starts from the fourth body is subjective, whereas the world before that is objective. If I have a rupee in my hand, I can see it, you can see it, fifty others can also see it. This is a common reality in which we can all take part, and it can be investigated whether the rupee is or is not. But in the realm of my thoughts you cannot be a partner, nor can I be a partner in the realm of your thoughts. From here the personal world begins with all its hazards; none of our external rules of validity can be used here. So the real world of deception starts from the fourth body. All the deceptions of the preceding three can be seen through.1 A. i/ `9 E3 Q+ ?
The greatest danger is that it is not necessarily the case that the deceiver is aware of the fact that he is deceiving. He can deceive unknowingly -- himself as well as others. Things are so subtle, so rare and personal on this plane, that one has no means to test the validity of his experiences. So he cannot tell whether he is imagining things or whether they are really happening to him.
/ L; R; X9 S* s' U5 e- V2 J" S; pOsho,奥修,静心,爱的艺术,MeditationSo we have always tried to save humanity from this fourth body, and those who made use of this body were always condemned and slandered. Hundreds of women were branded as witches and burnt in europe because they used the faculties of the fourth body. Hundreds who practiced tantra were killed in india because of the fourth body. They knew some secrets that seemed dangerous to human beings. They knew what was taking place in your mind; they knew where things were placed in your house without ever having stepped into it. So the realm of the fourth body was looked upon as "black" art all over the world, as one never knew what might happen. We have always tried our best to stop progress from going any further than the third body, because the fourth has always seemed very dangerous.Osho& u; F2 S5 \' d: F; Q/ f
There are hazards, but together with these there are wonderful gains. So instead of stopping, research was necessary. Then we could have found ways of testing the validity of our experiences. Now there are scientific instruments, and also man's power of understanding has increased. So ways can be found just as in the case of many other new discoveries that have been made in science.Osho,奥修,静心,爱的艺术,Meditation+ @6 K8 ?. f# F$ I
It is not known whether animals dream or not. How could this be ascertained unless an animal speaks? We know what we dream because we get up in the morning and say that we have dreamed. After great perseverance and effort, now the way has been found. One man has worked for years on monkeys in order to find out about this, and the measures he took for this experiment are worth understanding. He started by showing a film to the monkeys. As soon as the film started, the monkey being experimented upon was given an electric shock. A button was provided on the monkey's chair and he was taught to press this button whenever he felt the shock. So every day he was made to sit on the chair, and when the film began he felt the shock. Then he pressed the button to turn it off.
+ [, [  v1 ~7 s; e' _: }+ DThis went on for a few days; then he was made to sleep in this chair. Now when he began to dream he would begin feeling uncomfortable, because to him the film on the screen and the film in his dream were one and the same. He at once pressed the button. Time and again he would press the button, and this proved that he was dreaming. In this way, man is now able to penetrate into the inner dream-world of dumb animals. Meditators too have found ways of testing the experiences of the fourth body from outside, and now it can be proved whether what happens is true or false. The experiences of the kundalini on the fourth body can be psychic, but that does not make them false. There are authentic psychic states and false psychic states. When I say that kundalini could be only a mental experience, it does not necessarily mean that it is a false experience. Mental experiences can be false as well as authentic.
! j3 t4 T) t  v" Z- K2 SOshoYou see a dream at night. Now this dream is a fact because it has happened. But on waking in the morning you might recollect some dream that you did not actually dream; yet you can insist that that is what you dreamed. Then this is false. A man might get up in the morning and say he never dreams. Many people believe they do not dream. They do dream: all night long they dream, and this has been proved scientifically. But in the morning they assert they never dreamed. So what they say is absolutely false, though they are not aware of it. In fact, they do not remember the dreams. Quite the opposite also takes place: you remember dreams you never dreamed. This will also be false.
" ~4 ~8 \( k! j" j% P" TOsho,奥修,静心,爱的艺术,MeditationDreams are not false; they have their own reality. But dreams can be real as well as unreal. Real dreams are those which have been actually dreamed. The trouble also is that you cannot narrate your dream precisely upon waking. For this reason, in the old days any man who could narrate his dream clearly and precisely was held in high esteem. It is very, very difficult to report a dream correctly. The sequence of the dream is one thing when you dream it and just the opposite when you remember it. It is like a film. When we see a film the story unwinds from the beginning of the film. Similarly, the reel of the dream drama winds in one direction in sleep and begins to unwind in the opposite direction in the waking state, so we remember the last part of the dream first and go backwards in recollection. What we dreamed first becomes last in recollection. This would be just like someone who tries to read a book from the wrong end; the reversed words would cause just such a chaos. So to remember a dream and give a true representation of it is a great art. Generally, when we recall a dream we recollect happenings we never dreamed of. We drop a good portion of the actual dream and later most of the rest.
$ z- h8 i! `9 qOsho,奥修,静心,爱的艺术,MeditationDreams are a happening of the fourth body, and the fourth body has a great potential. Whatever siddhis are mentioned in yoga are attained in this body. Yoga has incessantly warned the meditator not to go into them. The greatest danger is there of going astray. Even if you go into a psychic state it has no spiritual value.Osho,奥修,静心,爱的艺术,Meditation( E: `; w' B9 p; o! l4 l
So when I said that the kundalini is psychic, what I meant was that it is actually a happening of the fourth body. This is why physiologists cannot discover the kundalini within the human body. So it is only natural that they deny the existence of kundalini and the chakras and call them imaginary. They are the happenings of the fourth body. The fourth body exists, but it is very subtle; it cannot come within our grasp. Only the physical body can be grasped. Yet there are corresponding points between the first body and the fourth body.
, D; r2 i+ O% ]; S& |8 g8 g奥修(OSHO)中文社区(Meditation,Love)If we were to place seven sheets of paper one on top of the other, prick a hole through them with a pin so that all the papers are pierced, then even if the hole disappears from the first sheet it will still carry a mark that corresponds to the holes in the rest of the sheets. Then although the first paper does not have the hole, it has the point which will correspond directly with the pinholes on the other sheets when it is placed upon them. So chakras, kundalini, etcetera, do not belong to the first body as such, but there are corresponding points in the first body. So a physiologist is not wrong if he denies them. The chakras and the kundalini are in other bodies, but points corresponding to them can be found on the physical body.Osho' A8 K7 e# h2 G6 a5 w0 T9 u8 @
So kundalini is the happening of the fourth body and it is psychic. And when I say that this psychic happening is of two kinds -- one true and one false -- then you will understand what I mean. It will be false when it is a product of your imagination, because imagination is also a characteristic of the fourth body. Animals do not have the power of imagination, so they have very little memory of the past and no idea of future. Animals are free from anxiety as anxiety is always of the future. Animals see many deaths taking place, but they never imagine that they can die also; therefore, they have no fear of death. Among men also there are many who are not bothered by the fear of death. Such a man always associates death with others and not with himself. The reason is that the power of imagination in the fourth body has not developed fully enough to see into the future.奥修(OSHO)中文社区(Meditation,Love)9 O  c) R( O. m; M7 A+ c
This means that imagination can also be true or false. True imagination means that we are capable of seeing further ahead, that we can visualize that which has not yet come to pass. But to imagine that something will happen that cannot be, which does not exist, is false imagination. When imagination is used in its right perspective it be-comes science; science is primarily only imagination.1 Q) P' k( x, d/ o, c8 M
Since thousands of years man has dreamed of flying. The men who had dreamed in this way must have been very imaginative. If man had never dreamed about flying, it would have been impossible for the wright brothers to make the first airplane. They made man's desire to fly something concrete. This desire took some time to shape; then experiments were carried out, and finally man succeeded in flying.Osho,奥修,静心,爱的艺术,Meditation. _! V8 A, P  p) S0 i" w) `
Also, for thousands of years man has wanted to reach the moon. First it was only in his imagination; slowly slowly it gained ground, and now it has been fulfilled. Now, these imaginations were authentic: that is, they were not on a false path. These imaginations were on the path of a reality which could be discovered at a later date. So a scientist also imagines, and so does a person who is mad.奥修(OSHO)中文社区(Meditation,Love)- F4 h7 {- E: n9 g6 |
If I say that science is imagination and madness is also imagination, don't think they are one and the same thing. A madman imagines things which do not exist and which have no relationship with the physical world. The scientist also imagines: he imagines things which are directly related with the physical world. And if it does not seem so at first there is a complete possibility of their being so in the future., x+ F% e) C& J  u# G
Among the possibilities of the fourth body there is always a chance of going wrong. Then the false world begins. This is why it is best if we do not harbor any expectations before entering this body. This fourth body is the psychic body. Now, for instance, if I want to go down to the ground floor of this house I will have to look for a lift or a staircase in order to do so. But if I want to go down in my thoughts there is no need for a lift or a staircase. I can sit right here and go down.
1 y6 c1 u5 L+ n$ J( v奥修(OSHO)中文社区(Meditation,Love)The hazard of imagination and thoughts is that one has to do nothing except imagine or think, and so anyone can do it. Moreover, if anyone enters this realm with preconceived ideas and expectations, then he immediately goes down only into these, because then the mind will be only too willing to cooperate. It will say, "you want to awaken the kundalini? All right! It is rising... It has risen." then you will begin to imagine kundalini rising, and the mind will encourage you in this false feeling until ultimately you will feel that it is fully awakened and that the chakras are fully activated. But there is a way of testing the validity of it, and that is that with the opening of each chakra there will be a distinct change in your personality. This change you cannot imagine or preconceive, because this change takes place in the world of matter.7 l0 S" t1 x8 {- x, U# ]
So, for instance, when the kundalini awakens you cannot take intoxicants; it is impossible. The mental body gets influenced by alcohol very quickly as it is very delicate. This is why -- and you will be surprised to know this -- when a woman consumes alcohol she becomes more dangerous than a man who does so. This is because her mental body is even more delicate, and it gets affected so quickly that things get out of her control. This is why women have protected themselves from this hazard by certain rules in society. This is one place where women did not seek equality with men, although unfortunately of late she is trying to. The day she asserts her equality in this area and tries to outdo men in it she will cause such harm to herself as has never been caused by any action by men.Osho,奥修,静心,爱的艺术,Meditation4 q7 a1 H0 o5 Z) V
In the fourth body the awakening of the kundalini cannot be proved by your telling about the experience, because, as I said before, you can falsely imagine the awakening and experiencing of the kundalini also. It can only be judged by your physical traits: whether any radical transformation has taken place in your personality. No sooner does the energy awaken than there will be immediate signs of change in you. This is why I always say that behavior is the outer criterion and not the inner cause. It is a criterion of what has happened within. With each attempt some things inevitably begin to happen. When the energy awakens it becomes impossible for the meditator to take any intoxicants. If he does indulge in drugs and alcohol, then know that his experiences are all imaginary, because it is absolutely impossible.
# y; H) ], Y* ~7 caoxiu.comAfter the awakening of the kundalini the tendency for violence disappears completely. Not only does the meditator not commit violence, but he has no feeling of violence within himself. The urge to commit violence, the urge to harm others, can only exist when the vital energy is dormant. The moment it awakens the other ceases to be the other and so you cannot wish to harm him. Then you will not have to repress violence within yourself because then you cannot be violent.aoxiu.com  b) T& f: V7 D7 [$ r# p  j
If you find that you have to repress the feeling of violence, then know that the kundalini has not awakened. If after the eyes open you still feel your way about with a stick, then know that the eyes cannot see yet, no matter how much you claim otherwise -- because you have not yet given up your stick. Whether an outsider can find out whether you can see or not is dependent your actions. Your stick, your stumblings and your unstable walk prove that the eyes have not yet opened.
! `; v2 |( ]! \! POsho,奥修,静心,爱的艺术,MeditationSo there will be a radical change in your behavior with the awakening, and all the religious vows like those of the mahavrata -- nonviolence, not stealing, nonpossession, celibacy and full awareness -- will become natural and easy for you. Then know that your experience is authentic. It is psychic, however, but authentic all the same. Now you can proceed further. You can proceed ahead if your path is authentic, but not otherwise. You cannot stay forever in the fourth body because it is not the goal. There are yet other bodies that have to be crossed.- N& K+ e& m- r) u
We find, as I said, that very few are able to develop the fourth body. That is why there are miracle performers in the world today. If the fourth body in everyone were developed, miracles would vanish from the earth at once. If there were a society of people whose development had stagnated after the fourteenth year of age, then the one who had developed a little further, who could add or subtract, would be thought to be performing miracles.
; U$ L4 c* G8 E0 |; b奥修(OSHO)中文社区(Meditation,Love)A thousand years ago, when a person declared the date of the eclipse of the sun, it was considered a miracle that only the very wise could perform. Today we know that even a machine can give us this information. It is a matter of calculation and does not require an astronomer or a prophet or a very learned person. A computer can give the information not of a single eclipse but of millions of eclipses. It can even forecast the day when the sun will get cold -- because these are all calculations. The machine can calculate from the date provided that the quantity of energy the sun emits per day divided by the total energy of the sun gives the number of years the sun will last.( d5 Z& I! Y: \1 P0 N9 R
But all this does not look like a miracle to us now, because now we are all developed up to the third body. A thousand years ago it was a great miracle if a man prophesied that next year, in this month, on this night, there would be an eclipse of the moon. He would be considered superhuman. The "miracles" that take place nowadays -- the magic charms, the ash dropping from picture frames -- are all ordinary happenings of the fourth body. But since we do not know it is a miracle for us.
6 r7 a  ?+ a& F1 s' u4 @0 G* HIt is just as if you are standing under a tree and I am sitting on the tree, and we two are talking. Now I see a cart coming from far away and I tell you that in an hour's time a cart will come and halt under the tree. You will say, "are you a prophet? You talk in riddles. There is no cart anywhere around. I do not believe what you say." but in an hour's time the cart rolls up to the tree, and then of necessity you have to touch my feet and say, "beloved master, my respects. You are a prophet." the difference was only this, that I was sitting on a little higher level than you -- on the tree -- from where the cart became visible an hour before it did for you. I was not talking of the future, I was talking very much in the present. But there is a distance of one hour between your present tense and mine because I am at a higher level. For you it will become the present after one hour, but for me it is present now./ l, T5 U4 ?. z* v8 K% O8 ^* ]
The deeper a man stands within his inner being, the greater a miracle he becomes for those who are still on the surface layers. Then all his doings will become miraculous for us because we have no way to gauge these happenings as we do not know the laws of the fourth body. This is how magic and miracles take place: they are a slight growth of the fourth body. So if we want miracles to end in this world, it will not happen by preaching to the masses. Just as we have given man the education of the third body and made him understand languages and mathematics, we must now give him training for the fourth body. Each man has to be qualified accordingly, because only then will miracles cease; otherwise, someone or other will always take advantage of this. The fourth body develops until the twenty-eighth year -- that is, for seven years more. But very few people are able to develop it.
: G" c1 K# a- R( p1 i5 Zaoxiu.comThe atma sharir -- the fifth body, which is called the spiritual body -- is of great value. If growth in life continues in the proper manner, then by the age of thirty-five this body should be fully developed. But this is a faraway idea because even the fourth body is only developed in a very few people. This is why the soul and such things are only a topic of discussion for us; there is no content behind the word. When we say atman, it is merely a word; there is nothing behind it. When we say wall, there is not only the word but also the substance behind the word; we know what "wall" means. But there is no meaning behind the word atman, because we have no knowledge, no experience of the atman. This is our fifth body, and only if the kundalini awakens in the fourth body is entrance possible in the fifth; otherwise we cannot enter. We are not aware of the fourth body so the fifth also remains unknown.奥修(OSHO)中文社区(Meditation,Love)4 l5 p& [8 ^) g5 v" i+ o" w
Very few people have discovered the fifth body; they are those whom we call spiritualists. These people take this to be the journey's end and declare, "to attain the atman is to attain all." but the journey is not yet over. However, these people who stop at the fifth body deny god. They say, "there is no brahman; there is no paramatman," just as he who stagnates on the first body would deny the existence of the atman. Just as the materialist says, "the body is everything; when the body dies, everything dies," so the spiritualist declares, "there is nothing beyond the atman: the atman is everything; it is the highest state of being." but this is only the fifth body.  _% |% o2 s* D
The sixth body is the brahma sharir -- the cosmic body. When a person evolves beyond his atman, when he is willing to lose it, he enters the sixth body. If mankind develops scientifically the natural development of the sixth body would take place at the age of forty-two, and that of the nirvana sharir -- the seventh body -- at the age of forty-nine. The seventh body is the nirvanic body which is no-body -- which is a state of bodilessness, an incorporeal state. This is the ultimate state where only the void remains -- not even the brahman, the cosmic reality, but only the emptiness. Nothing has remained; everything has disappeared.aoxiu.com) s5 B# L5 Z; z$ {: [0 \' c
So when anyone asked buddha, "what happens there?" he replied, "the flame dies out." "then what happens?" he would be asked again. "when the flame is lost, you do not ask, 'where has it gone? Where is the flame now?' It is lost, and that is all." the word nirvana implies the extinction of the flame. Therefore, buddha said, nirvana takes place.
. c+ W: W, ^1 Z9 z) g' zaoxiu.comThe state of moksha is experienced in the fifth body. The limitations of the first four bodies are transcended and the soul becomes totally free. So liberation is the experience of the fifth body. Heaven and hell pertain to the fourth body, and he who stops here will experience them. For those who stop at the first, second or third body, life between birth and death becomes everything; there is no life beyond death for them. If a person goes beyond into the fourth body, after this life he experiences heaven and hell where there are infinite possibilities of happiness and misery.Osho,奥修,静心,爱的艺术,Meditation1 V# o) h0 u4 _* Q( r) R, [( }
If he reaches up to the fifth body there is the door of liberation, and if he reaches up to the sixth there is the possibility of the state of god-realization. Then there is no question of liberation or no liberation; he becomes one with that which is. The declaration of "aham brahmasmi" -- I am god -- is of this plane. But there is yet one step more, which is the last jump -- where there is no aham and no brahman, where I and thou are totally nonexistent, where there is simply nothing -- where there is total and absolute void. That is nirvana.
/ ~" @3 Z2 i8 cOsho,奥修,静心,爱的艺术,MeditationThese are the seven bodies which are developed within a period of forty-nine years. This is why the midpoint of fifty years was known as the point of revolution. For the first twenty-five years there was one system of life. Within this period efforts were made to develop the first four bodies; then one's education was supposed to be complete. Then one was supposed to search for his fifth, sixth and seventh bodies throughout the remainder of his life, and in the remaining twenty-five years he was expected to attain to the seventh body. Therefore, the age of fifty was looked upon as a crucial year. At this time a man became a wanaprasth, which only means that now he should turn his gaze towards the forest -- that now he should turn his eyes away from people, society and the marketplace.Osho,奥修,静心,爱的艺术,Meditation8 a/ t! ]( U, ^. f. u; e
The age of seventy-five was yet another point of revolution -- when a man was to become initiated into sannyas. To turn toward the forest means to remove oneself from crowds and people; sannyas means, now the time has come to look beyond the ego, to transcend the ego. In the forest the 'i' will necessarily be with him though he has renounced all else, but at the age of seventy-five this 'i' too has to be renounced.
# z9 ?" V& L, _4 F3 u3 ~! o/ T. BHowever, the condition was that in one's life as a householder one had to pass through and develop all the seven bodies so that the rest of the journey would become spontaneous and joyful. If this is not done it is very difficult, because with every seven-year cycle a particular state of development is connected. If the physical body of a child does not grow fully in the first seven years of his life, he will always be sickly. At the most we can see to it that he does not remain ill -- but healthy he will never be because his basic foundation for health that should have been formed in the first seven years has been shaken. That which should have become strong and firm was disturbed, and that was the time for its development.
' r  j' G6 ]2 X7 v0 ?' waoxiu.comIt is just like laying the foundations for a house: if the foundations are weak it will be difficult -- no, impossible -- to repair it once the roof is reached. At the foundation stage only could it have been well laid. So in the first seven years, if proper conditions are available for the first body, the body develops properly. Now if the second body and the emotions do not develop fully over the next seven years, a number of sex perversions result. Then it is very difficult to remedy these later. So the period of development for a particular body is most crucial.
, q4 G$ N1 D1 u* ~0 w$ k- oaoxiu.comOn each step of life, each body has its predetermined period of development. There may be a slight difference here and there, but that is beside the point. If a child does not develop sexually within fourteen years his whole life becomes a long ordeal. If the intellect does not develop by the time he is twenty-one there is very little chance of its developing at a later period. But so far we are in agreement: we take care of the first body, then we take care to send the child to school to develop his intellect also. But we forget that the rest of the bodies also have their apportioned time which if lost puts us in great difficulties.
' S* e1 u; |* A, Y+ ~( y! x2 GOsho,奥修,静心,爱的艺术,MeditationA man takes fifty years to develop the body he should have developed in twenty-one years. It is obvious that he does not have as much strength at fifty as he had at twenty-one, so he has to put in a lot of effort. Then what would have been easier to accomplish at the age of twenty-one becomes long and arduous.
% Z' R; ^. N/ U5 ~4 T. D! h) E奥修(OSHO)中文社区(Meditation,Love)There is yet another difficulty which he encounters: at the age of twenty-one he was right at the door but he missed it. Now, over the following thirty years, he has been to so many places that he has lost sight of the right opening. His wandering now makes it impossible for him to locate the place where he stood at twenty-one and which then needed only a slight push to open.aoxiu.com1 C! W$ F& D) e
Therefore, a well organized situation is required for children until they reach the age of twenty-five. It should be so well planned that it takes them to the fourth body level. After the fourth body the rest is easy. The foundation will then be well laid; now only the fruits remain to grow. The tree is formed up to the fourth body; then fruits begin to appear from the fifth which culminate in the seventh. We may have to make a little allowance here and there, but we should be very mindful of the foundations.
3 o; A+ k+ h# O% w' Q% r5 jIn this respect a few more things should be kept in mind. There is a difference between man and woman throughout the first four bodies. For instance, if the individual is a man his physical body is a male body. But his second body -- the etheric body, which is behind the physical body -- is female, because no negative or positive pole can exist by itself. A male body and a female body, in the terms of electricity, are positive and negative bodies.
3 l9 g" J$ ~- |) I, Qaoxiu.comThe woman's physical body is negative; therefore, she is never aggressive in the matter of sex. She can bear the violence of man in this respect, but cannot be violent herself. She can do nothing to a man without his consent. Man's first body is positive -- aggressive. He can, therefore, do something aggressive to a woman without her consent; he has an aggressive first body. But by negative is not meant zero or absent. In terms of electricity, negative means receptivity, reservoir. In the woman's body, energy lies in reserve; much energy lies in reserve. But it is not active: it is inactive.aoxiu.com3 R/ P- L4 f5 o: K9 z+ k
This is why a woman does not create anything. She does not compose poetry, nor does she create a great painting, nor does she carry out any scientific research. This is because it is necessary to be aggressive for research or for some work of creation. She can only wait; that is why she can only produce children.奥修(OSHO)中文社区(Meditation,Love)  r& m6 O3 y" R: L' ~' N( j/ Z. u9 S
Man has a positive body, but wherever there is a positive body there must be a negative body behind it or else it cannot last. Both are present together; then the circle is complete. So the second body of a man is female, whereas the second body of a female is male. This is why -- and this is an interesting fact -- man looks and is, as far as his physical body goes, very strong. But behind this outward strength stands a weak female body. This is why he manages to show his strength only for a few moments at a time. In the long run he loses at the hands of the female, because the body behind her weak female body is a strong positive body.
6 ]5 U* P: j- {$ d& O' lOshoThis is why a woman's power of resistance, her capacity to endure, is greater than a man's. If a man and a woman suffer from the same illness the woman can endure it longer than the man. Women produce children. If men had to produce children they would realize the ordeal that has to be passed through. Then perhaps there would be no need for family planning -- because man cannot bear so much pain for so long a time. For a moment or two he can freak out in anger, beat a pillow perhaps, but he cannot carry a child in his abdomen for nine months, nor bring him up patiently for years afterwards. If it cries all night long he might strangle it. He will not be able to tolerate the disturbance. He has extraordinary strength, but behind him is a frail, delicate etheric body. Because of this he cannot bear pain or discomfort.
  F3 a5 c3 n4 T0 S, a奥修(OSHO)中文社区(Meditation,Love)This is why women fall sick less than men, their lifespan is longer than that of men. For this reason we should keep a difference of five years between a boy and a girl at the time of marriage, or else the world would be filled with widows. If the boy is twenty we should choose a girl of twenty-four or twenty-five for him. Man's lifespan is four or five years less, so this difference would equalize things and both synchronize each other.Osho% a# p4 }* R0 v+ Z0 d
A hundred and sixteen males are born to every hundred females. The difference in number at time of birth is sixteen, but later on the number becomes equal. Sixteen males die by the time they reach the age of fourteen and so the number becomes almost equal. More boys die early than girls. This is because the latter have a great power of resistance that comes to them through the second male body.
5 j) e  M2 q2 o3 C- @+ z; wOshoNow the third body of the male -- that is the astral body -- will again be male, and the fourth or the psychic body will again be female. Just the reverse will be the case in the female. This division of male and female exists only up to the fourth body; the fifth body is beyond sex. Therefore, as soon as the atman is attained there is no male and no female -- but not until then.
/ P, N6 _4 K1 E* x$ s9 {0 q  mOsho,奥修,静心,爱的艺术,MeditationThere is another thing that comes to mind in this connection. Since every male has a female body within him and every female has a male body within her, if by coincidence a woman gets a husband who is identical with the male body within her, or if a man marries a woman who is identical with the female body within him, then only is a marriage successful; otherwise not.aoxiu.com: L# z+ L6 {8 C* J& t
This is why ninety-nine percent of marriages are failures: because the intrinsic rule of success is not known yet. As long as we are unable to ascertain the right alliance between the respective energy bodies of two persons, marriages are bound to remain a failure no matter what steps we take in other directions. Successful marriages can only be possible if absolutely clear scientific details concerning these various inner bodies are achieved. A boy or a girl who has reached up to the point of the awakening of the kundalini finds it very easy to choose the right partner in life. With the full knowledge of all his bodies within, one can make the right choice outwardly. Prior to this it is very difficult.
! ~" ~* I$ v) A1 p: bTherefore, those who knew insisted that the child should be made to develop his first four bodies in the first twenty-five years by maintaining brahmacharya, and then only could he marry -- because whom should he marry? With whom does he want to spend the rest of his life? Whom is he seeking? What man does a woman seek? She seeks the man within her. If by coincidence the right connections are made, then both the man and woman are satisfied; otherwise, dissatisfaction remains and a thousand perversions result from this. The man then goes to a prostitute or seeks the woman next door. His distress grows day by day, and this misery is bound to increase with the growth of man's intellect.5 n( M# l) Z$ W' j* R+ `2 ]
If a person's growth stops at fourteen he will not suffer this agony, because all suffering starts from the growth of the third body. If only the first two bodies are developed the man would be satisfied by sex. So there are two ways: either in the first twenty-five years, during the period of brahmacharya, we should develop the child up to the fourth body, or else encourage child marriages. Child marriage means marriage before the development of intellect so that the person stagnates at sex; then there is no trouble as the relationship is entirely on the animal plane. The relationship of a child marriage is purely a sexual relationship; there is no possibility of love in it.Osho,奥修,静心,爱的艺术,Meditation; W- }& x2 o. A3 J
Now in places like america, where education has made great strides and where the third body has developed completely, marriages break. They are bound to, because the third body rebels at a wrong partnership. So divorce results, because it is not possible to drag such marriages along.
0 ~8 N  w0 V% Z9 x4 E* s: Q3 zOshoThe correct form of education is that which develops the first four bodies. Right education is that which takes you up to the fourth body. There the work of education is complete. No education can help you enter the fifth; you have to go there by yourself. Right education can easily take you up to the fourth body. After this the growth of the fifth body, which is very valuable and personal, begins. Kundalini is the potential of the fourth body; this is why kundalini is a psychic phenomenon. I hope this is now clear to you.

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脉轮能量书Ⅰ 第四章 身心灵的和谐' A$ ~: v6 s: N( C- U8 h9 p3 d
脉轮能量书Ⅱ 第三章 觉知内在完整的旅程aoxiu.com3 r! [& ]7 ]- x8 I0 P2 J

$ H; M) l& Q  v9 G" y奥修(OSHO)中文社区(Meditation,Love)In search of the miraculous vol 2
9 x1 G/ B$ U" d7 M& [8 b. TChapter #7aoxiu.com. ]3 s) B- R4 I  q: u
Chapter title: kundalini: the discipline of transcendenceaoxiu.com2 r, l4 |4 G) E  d  X5 e' |
10 july 1970 pm in
' M. i- ^( a: u0 I4 ]; a. i( j0 JOsho,奥修,静心,爱的艺术,Meditation
; @- n( {8 G" l! c; X: {. Y" iOsho,奥修,静心,爱的艺术,Meditation        archive code:         7007105Osho% U. a9 J% S. i/ L8 r5 _$ A
        shorttitle:         mirac207Osho,奥修,静心,爱的艺术,Meditation& |1 f  ?) |* `9 G" P& N
        audio:          noaoxiu.com. ]! V7 L' c3 T' M
        video:          noOsho: D6 @% e/ N7 Y, p- `+ J
Osho& k5 _$ m! P1 r( s1 {
Question 1! e* }2 m+ l* v5 s) q
Yesterday you talked to us about the effect of shaktipat and kundalini awakening on persons whose first three bodies are not prepared for it. Please explain further what kind of effect will take place if the second and third bodies are not prepared. Also, how should a meditator prepare his physical, etheric and astral bodies for the event?奥修(OSHO)中文社区(Meditation,Love)/ v# K/ B* o) ]& n: \: J2 U
The very first thing to be understood in this connection is that complete harmony in the first, second and third bodies is absolutely essential. If there is no harmonious connection between these three bodies kundalini awak-ening can prove harmful. There are a few things which are very necessary in order to bring about this harmony, this relationship.Osho( z$ F- r- C& g
Firstly, as long as we are unaware and insensitive towards the physical body, this body cannot establish harmony with other bodies. By insensitiveness I mean we are not fully aware of the body. When we walk we are hardly conscious of the fact that we are walking. When we stand we are hardly conscious of the fact that we are standing. When we eat we are hardly conscious of the fact that we are eating. Whatever activity we do with the body we do in unawareness, like a somnambulist. If we are unaware about this body we must be doubly unaware towards the other inner bodies, because they are more subtle. If we are unaware of this gross body which is visible to the eye, the question of being aware of the invisible subtle bodies does not arise. It is impossible to be aware of them. Harmony cannot be without awareness. Harmony is possible only in a state of awareness. In a state of unawareness all harmony is broken.
5 K4 w8 _2 Q: I' l- {aoxiu.comSo the first thing is to be aware of the body. With whatever small action the body performs remembering is absolutely necessary. There should be mindfulness with all that we do. As buddha used to say, "when you walk along the road be aware that you are walking. When you lift the right leg your mind should be conscious of the fact that the right leg has been lifted. When you sleep in the night you should know when you change sides."
9 i6 K- I  B% y9 U: ^Osho,奥修,静心,爱的艺术,MeditationThere is an incident in the life of buddha from when he was still only a seeker. He was passing through a village with a companion. They were both talking when a fly sat on buddha's neck. He was in the midst of discussion when he lifted his hand to drive the fly away. It flew away -- but buddha stopped suddenly. "i have committed a serious error," buddha told his companion. Then he lifted his hand again in the act of driving away the fly.
8 W+ K. a* M6 U% _8 L' [: ~OshoThe fellow seeker exclaimed in surprise, "what is this you are doing? The fly is no longer there."Osho,奥修,静心,爱的艺术,Meditation& q0 O  r1 ^( d0 |7 E: y
Buddha replied, "now I am driving the fly away as I should have. Now I am fully aware of what I am doing. Now as the hand lifts, I am fully aware that it is being lifted and that it is going in the direction of my neck to drive the fly away. That time I was talking to you; hence my action was mechanical. I committed a sin against my body."
! D5 J7 s* I6 M% QOshoIf we begin to do all our physical acts with full awareness, then the identification with the physical becomes broken. If you lift one hand upward with full attention you will feel yourself apart from the hand -- because the one who lifts is different from that which is lifted. The feeling of being apart from the physical body is the beginning of the awareness of the etheric body. Then, as I said before, you should be fully aware towards this second body also.
& \$ y) }: p6 |+ Saoxiu.comSuppose there is an orchestra playing. Many types of instruments are played in an orchestra. If there is a man in the audience who has never heard music he will only hear the drums because this is the instrument that makes the loudest sound; he will not be able to catch the softer notes of other instruments. But if he begins to become aware of the music he will slowly catch the softer notes. As his awareness increases he will begin to catch the most delicate subtle notes. Then as his awareness increases further he will not only catch the notes but he will become aware of the gap between two notes -- the silence between two notes. Then he will have grasped the music completely. The interval, the gap, is the last thing to grasp. Then it can be said that his grasp of music is complete.
# R5 x1 B' [. `3 J- Z% D, E) kOsho,奥修,静心,爱的艺术,MeditationThe interval, the silence between the two notes, has its own meaning. In fact, the notes are meant only to accentuate this silence. How much this silence is brought into function is the real thing in music.Osho/ x- n: ?! }  F) y
If you have seen japanese or chinese paintings you must have been surprised to note that the painting is always in one corner; the rest of the canvas is left empty. Nowhere else in the world do we find this method of painting, because nowhere else has the artist painted with such meditativeness. In fact, nowhere except in china and japan have meditators taken up painting. If you ask this artist why he has wasted such a big canvas for such a small painting when he could have easily used a canvas one eighth of its size, he will reply that in order to bring out the empty space of seven eighths of the canvas he specifically worked on the remaining part. In reality, this is the ratio.
3 _9 F) w6 n$ `* J4 l" ~: X) Xaoxiu.comOrdinarily when a tree standing in an open space is painted the whole canvas is taken up. Actually the tree should be in one little corner, as in comparison to the vast skies the tree is very insignificant. This is the actual ratio. When the tree stands in its right spatial proportion on the canvas, then only can it be alive. Thus, all your paintings are out of proportion. If a meditator produces music there will be less sound and more silence in it -- because the notes are very small compared to the silence that joins them. The sounds have only one use -- to give a hint of the emptiness, the silence, and then to depart. The deeper you move in music, the deeper will become your sense of silence.Osho& _: B1 @- Z! f3 R! M3 i
The purpose of our physical body is only that it gives us a perception of our more subtle bodies, but we never use it to this end. We remain fixed only at the physical body because of our sleepy identification with it. We are asleep; and thus we live in the body in a very unconscious manner. If you become aware of each and every action of this body you will begin to feel the presence of the second body. The second body too has its own activity, but you will not know the etheric until you have become fully aware of the activities of the physical body, as the etheric is more subtle. If you are fully aware of the activities of the physical body you will begin to feel the movements of the second body. Then you will be surprised that there are etheric vibrations within you that are active all the time.
8 @; }, P: }# `6 W+ Z1 s3 ]奥修(OSHO)中文社区(Meditation,Love)A man becomes angry. Anger is born in the etheric body but it manifests in the first body. Basically, anger is the activity of the second body; the first body is used as a medium for expression. Therefore, you can stop anger from reaching the first body if you wish. This is what is done in repression. Suppose I am filled with anger: I feel like beating you with a stick but I can stop myself. Beating is an activity of the first plane. Basically, there is anger but now there is no manifestation of anger. I can withhold myself from the act of beating; I can even smile at you if I wish. But within anger has spread throughout my second body. So in repression what happens is that we hold back on the plane of manifestation, but it is already present at its original source.
  q- @+ ~8 L8 F/ }& a: C奥修(OSHO)中文社区(Meditation,Love)When you begin to be aware of the processes of the physical body you will begin to understand the movements of love, anger and hatred within you; you will become aware of their presence. Until you grasp the movements of these emotions that rise from the second body, all you can do is repress them. You cannot be free from them because you only become aware of them when they have reached the first body -- and not even then many times: often you only become aware of them when they have reached another person's body. We are so insensitive that not until your slap reaches someone's cheek do you realize what you have done. After the slap you come to know that something has happened.奥修(OSHO)中文社区(Meditation,Love)! V2 j- W. n6 e& ~# Y& Q% G
All emotions rise from the etheric body. Therefore, I also call the second, etheric body the emotional body. It has its own momentum; it has its own movements for anger, love, hatred, restlessness. You will come to know these vibrations.. H' {  K- \$ Z) C) V" Q
In fear the etheric body shrinks. The process of shrinking we feel in fear does not belong to the first body. The first body remains just the same; there is no change in it whatsoever. But the effect of this contraction of the etheric body becomes evident in the person's walk, in the way he sits. He looks subdued all the time. He will not stand straight. When he speaks he will stammer. His legs will shake when he walks; his hands will tremble when he writes.
/ d: z0 W) t4 Q1 j* \) \Osho,奥修,静心,爱的艺术,MeditationNow anyone can recognize the difference between the handwriting of a man and a woman; it is not at all difficult. A woman's handwriting will never be straight. No matter how symmetrical and well formed, there will always be signs of trembling in it. This is a very feminine characteristic and it comes from a woman's body. A woman is fearful all the time; her personality has become stricken with fear. So without any difficulty one can recognize the handwriting of a woman from a man's. Also, we can find out how fearful a man is from his handwriting. There is no difference between the fingers of a man or a woman, nor in the way they hold the pen. As far as the first body goes there is no difference between the two, but on the plane of the second body the woman is fearful.Osho,奥修,静心,爱的艺术,Meditation5 K% p1 u; V4 x; t. I
Even the contemporary woman has not been able to be fearless within. Still our society, our culture and the state of our thinking is such that we have not been able to make the woman fearless. She is fearful all the time and the vibrations of her fear spread throughout her personality. The degree of fearlessness or fearfulness in men can also be gauged from their handwriting. The state of fear is on the plane of the etheric.aoxiu.com  C7 j/ P: ^6 Y( @2 t
I have told you to be aware of each happening in the gross body, but you should likewise be aware of the processes of the etheric body. When you are in love you feel as if you have expanded. The freedom experienced in love is because of this expansion. Now there is someone before whom you need not be fearful. There is no cause for fear near a person you love. Really speaking, to love means to be free of fear in the presence of a person before whom one can blossom to one's full capacity, no matter what one is. Therefore, a feeling of expansion is experienced in moments of love. The physical body remains the same, but the etheric body within flowers and expands.
; W! f8 |5 c7 OOshoIn meditation there are always experiences of etheric body. One meditator may feel that his body has expanded -- so much so that it has filled the room. However, his physical body remains the same. When he opens his eyes he is shocked: the body is just the same. But the feeling of the experience follows him and makes him realize that what he had felt was not false. The experience was clear -- that he had filled the whole room. This is a happening of the etheric body; the possibilities of its expansion are limitless. It also expands and contracts according to the emotions. It can expand so that it can fill the earth; it can contract so that there is enough place for it in an atom.: u, j) a5 G* s6 p/ \
So you will start noticing the movements of the etheric body -- its expansions and contractions, in which situations it contracts and in which situations it expands. If the meditator begins to live in those processes in which it expands a harmony will be created. If he begins to live in the conditions that make it shrink harmony will not be established between the two bodies. Expansion is its innate nature. When it has expanded to its full capacity, when it blossoms fully, it is connected to the first body by a bridge. When it becomes fearful and shrinks, all its contacts with the first body break and it lies separate in a corner.
2 H6 g  t9 n: U. Caoxiu.comThere are other processes of the second body which can be known by other methods. For instance, you see a man perfectly healthy, perfectly normal. Now if someone tells him he has been given a death sentence he will turn pale at once. No change has taken place in his first body but there is an immediate change in his etheric body. His etheric body is ready to leave the physical body. If the owner of a house comes to know that he has to vacate the house immediately all joyfulness and lightness will disappear; everything will be disturbed. The second body has broken its connections with the first, in a sense. The execution is to take place after some time or maybe not at all, but his connection with the first body is broken.
3 p2 ~! p. c* V. bA man attacks you with a gun or a lion attacks you in the jungle: even though nothing has yet happened to the physical body, the etheric body promptly makes arrangements to leave it and a great distance is created between the two. So you can observe the workings of the second body in a subtle way, and this can be done without difficulty. The difficulty lies in this, that we fail to observe the processes of the physical also. If we do so we will start feeling the movements of the second body. When you have a clear knowledge of the working of both this very fact will create a harmony between the two.
4 |( d) Z8 C3 o9 V% m2 i& y奥修(OSHO)中文社区(Meditation,Love)Then there is the third body -- the astral body. Its movements are definitely more subtle -- more subtle than fear, anger, love and hatred. It is difficult to grasp its movements unless the knowledge of the second body is complete. It is difficult even to understand the third body from the first body because the gap is now greater; we are unconscious on the first plane. The second body is nearer the first so we can understand a few things about it. It is just as if the second body is our neighbor: sometimes we hear the clatter of pots or the crying of a child next door. But the third body is the neighbor's neighbor from whose house we do not hear any sound.
0 \% k8 x6 ^) a/ G: `Osho,奥修,静心,爱的艺术,MeditationThe phenomenon of the third body is yet more subtle. It can only be grasped if we begin to grasp the emotions fully.Osho,奥修,静心,爱的艺术,Meditation: O6 H6 j9 m- e4 t: V
When emotions get condensed they become action. And astral vibes are subtler than the waves of emotions. That is why I will not know that you are angry with me unless you show your anger, because I can only see it when it becomes an action. But you can see it well in advance. You can feel it rising in your etheric body. Now this anger that has risen has its own atoms that come from the etheric body. If these atoms do not arise you cannot be angry.
! r/ e, {: G9 G/ \' ]# Z, oaoxiu.comYou can call the astral body a collection of vibrations. You will be able to understand the different conditions of this body better with an example. We can see water and we can see hydrogen and oxygen separately: there is no trace of water in oxygen; there is no trace of oxygen in water. Neither oxygen nor hydrogen has any property of water, but these two combine to form water: each has a hidden quality that manifests when they combine. Anger and love are not seen in the astral body; nor are hatred or fear. But they have vibrations which become manifested when combined with the second body. So when you are completely aware of the second body, when you are completely alert about your anger, then you will know that some reactions have taken place before the advent of anger. In other words, anger is not the beginning. It is the next part of a happening that has already taken place elsewhere.
# }0 z% Z4 {9 K/ Z( h$ SOsho,奥修,静心,爱的艺术,MeditationA bubble rises from the bottom of a lake and begins to travel upwards. When it rises from the sand at the bottom of the lake we cannot see it. When it reaches half the depth of the lake it is still invisible. When it is a short distance from the surface it begins to be visible although it is very small. Then it begins to get bigger and bigger as it reaches the surface, because the weight and pressure of water decreases as it comes up. Also it becomes more clear to our view. At the lower depths the pressure of water kept it small, but as it travels upwards the pressure becomes less and less until it reaches its full size at the surface. But where it reaches its full dimension it also bursts.
: n8 O6 T+ U; H& e. Y7 @7 A" iaoxiu.comSo it has traveled a long way. There were places where we could not see it, but it was there all the same hidden under the sand. Then it arose from there, but it was still invisible because the water pressed it down. Then it came nearer the surface from where we could see it although it was still very small. Then it swam to the surface where we could see its totality -- but then it burst.Osho, @; g" [. Z/ f+ M( J- E
So the bubble of anger develops fully and bursts by the time it reaches the first body. When it comes to the surface it reveals itself. You can stop it at the second body if you so desire but that would be suppression. If you look into your etheric body you will be surprised to find that it has already traveled some distance. But in its place of origin it is in the form of energy vibrations.
' |/ v) c, g* r' xaoxiu.comAs I told you before there are no different types of matter; rather, there are different combinations of the same energy particles. Coal and diamond are the same: the difference is only in the combination of energy particles. If you break any matter into its components, ultimately what remains is electrical energy. The different combinations of these energy vibes bring about formations of different substances. All these substances are different on the surface; deep down they are all one.
8 ~; j1 N# w2 j1 B, k9 z8 \+ VIf you wake up to the etheric body and follow the emotions to their origin you will suddenly find yourself in the astral body. There you will find that anger is not anger, forgiveness is not forgiveness; the same energy vibrates in them both. The energy in the vibrations of love and hatred are the same. The difference is only in the nature of the vibrations.奥修(OSHO)中文社区(Meditation,Love)1 G  ~& t+ V$ g3 ^3 s% X# G
When love changes into hatred and hatred changes into love, we wonder how two directly opposite feelings change into one another. For example, a man whom I called my friend until yesterday has become my enemy today. Then I console myself that perhaps I was mistaken -- that he was never my friend, because how can a friend turn into an enemy? The energy vibrating in friendship and enmity is the same; the difference is only in the nature of vibrations. The difference is in the structure of the waves. What we call love is love in the morning and hatred in the evening. At noon there is love, and this changes into hatred by evening. It is a difficult situation. The one we love in the morning we hate by evening.
" j' Q, g( }# f! d( }* Y: qOsho,奥修,静心,爱的艺术,MeditationFreud was under the impression that we love those we hate and we hate those we love. The reason he put forward was correct to some extent, but since he had no knowledge of the other bodies of man he could not go further with his investigations. The reason he puts forward is very superficial. He says that the relationship with the mother is the first relationship the child experiences: the mother is the first object he loves. When the mother gives him all her care and attention he loves her, and he hates the same mother when she scolds or punishes him. So two feelings fill his mind towards the same object -- the mother: he hates her as well as loves her. Sometimes he feels like murdering her and at other times he feels that he cannot live without her -- that she is his every breath. This dual thinking makes the mother his first object of love and hate. Thus, later in life, because of this association in his mind, whomsoever he loves he will also hate.Osho/ n6 |5 x3 K  ?4 J# k  y5 P3 _
This is a very superficial finding. The bubble has been caught on the surface where it is about to burst. If a child can love and hate his mother also, it means that the difference between love and hate is quantitative and not qualitative. Love and hatred cannot manifest together at the same time. If both are present, this can be possible only on one condition -- that they are convertible: their waves can oscillate from one to the other. So the meditator only comes to know why the mind is filled with conflicting emotions in the third body. A man comes and touches my feet in the morning and hails me as the blessed one -- beloved master. The same man comes in the evening, abuses me and says, "this man is the devil himself." the next morning he again comes and addresses me as beloved master and touches my feet. Then others come and advise me not to pay any attention to his words as sometimes he calls me god and sometimes the devil.Osho,奥修,静心,爱的艺术,Meditation8 E1 d7 l" j& a9 |
I say that he is the only one fit to be relied upon. The man who speaks is not to be blamed. He is not making conflicting statements; rather, his statements belong to the same spectrum. They are rungs of the same ladder, the difference being only quantitative. In fact, as soon as he says "beloved master" he catches hold of one part.
0 D# z; V9 Y5 ?8 s奥修(OSHO)中文社区(Meditation,Love)The mind is made up of pairs of opposites, so where will the second part go? It will lie under the first waiting for it to exhaust itself. The first gets tired after all, because how long can this man keep on saying "beloved master"? When he is tired the second part comes up which prompts him to say, "this man is the devil himself." now these are not two things; they are one.
5 j( R0 g/ T# q9 M+ mOsho,奥修,静心,爱的艺术,MeditationUntil the time comes when we are able to understand that all our conflicting emotions are forms of the same energy, we will not be able to solve man's problems. The greatest problem that confronts us is that when we love we hate also. We are ready to kill the person without whom we cannot live. He who is our friend is our enemy also deep within. This is our greatest problem, and wherever there are relationships this poses a big question. One thing to be well understood is that the underlying energy in the different emotions is the same; there is no difference whatsoever.
% P: o) x; E  q' l6 Q. kOrdinarily we look upon light and darkness as two opposite things, which is wrong. In scientific terms, darkness is the minimum state of light. If we try we will find light in darkness too. There is no dark-ness where light is not. It is a different matter if our instruments of investigation fail to recognize it. Our eyes may be incapable of discerning the light in the darkness, but light and darkness are on the same plane, they are different forms and vibrations of the one energy.
' M9 k( ?: Z' g( QOsho,奥修,静心,爱的艺术,MeditationIt will be easier to understand it in another way: we believe light and darkness to be absolutely opposed to one another, but we do not believe cold and heat to be opposed to each other to that extent. It would be interesting to carry out an experiment. Let one of your hands be heated over a stove and keep the other on ice. Now put both hands in a bucket of water at room temperature. You will find it difficult to decide whether the water is hot or cold. One hand will say it is hot and the other will say it is cold. You will be at a loss to decide because both hands are yours. In fact, cold and heat are not two different things; they are relative experiences.Osho# j1 w6 r6 b5 D8 ~. i
If we call something cold it only means that we are warmer. That we call it warm only means we are colder: we are only expressing the quantitative difference of temperature between that object and ourselves -- nothing else. There is nothing hot and nothing cold -- or, you can say that that which is hot is cold also. In fact, hot and cold are misleading terms. We should speak in terms of the temperature; that is the right expression. The scientist also does not use the words hot and cold. He says that the temperature of a thing is so many degrees. Hot and cold are poetic words. They are dangerous for science because they convey nothing.Osho,奥修,静心,爱的艺术,Meditation( B0 e- U# Y1 n- b# G
If a man enters a room and says it is cold we cannot know what he means. It is possible that this man has fever and the room feels cold to him though it is not at all cold. Therefore, until this man knows the condition of his body temperature his assessment of the temperature of the room is meaningless. So we can say, "do not comment upon whether the room is hot or cold. Just say what is the temperature of the room." the degree gives no indication of hot or cold; it only informs you what the temperature is. If the temperature is less than your body temperature you will feel cold; if it is more you will feel hot. The same is true for light and darkness: it depends upon our ability to see.aoxiu.com: f) X, X4 ^+ ^; R
The night seems dark to us but not to the owl. The owl finds the day very dark. It must be wondering, "how strange a creature man is! He keeps awake in the night." generally man considers the owl foolish, but he does not know what the owl's opinion of him is. For the owl the day is the night and it is night when it is day. He must be wondering at the foolishness of man! He thinks, "there are many wise men among human beings, yet they remain awake at night and when it is day they go to sleep. When it is the real time to be up and active these poor creatures go to sleep." the owl's eyes are capable of seeing at night. Because it can see at night the night is not dark for it.aoxiu.com% J, x# h5 e6 q' b% p
The vibrations of love and hate are like those of darkness and light: they have their own ratio. So when you begin to be aware of the third plane you will be in a strange condition: it will no longer be a matter of your own choice whether to love or to hate. Now you will know that these are two names of the same thing.Osho,奥修,静心,爱的艺术,Meditation6 _. Z) a5 Z, I) j' f3 i- V
If you choose one you automatically choose the other; you cannot escape the second choice. So if you ask for love from a man of the third plane he will ask if you are prepared for hatred also. You will of course say, "no, I want love only. Please give me love!" he will reply that it is not possible because love is one form of the vibration of hate. In fact, love is the form that is pleasing to you, whereas hate is that form of the same vibrations which is displeasing to you.
: c+ q  y% c$ Q, Q+ Y2 kaoxiu.comSo the man who awakes to the third plane begins to be liberated from the pairs of opposites. He will come to know for the first time that what he had looked upon as two opposites are one and the same. Two opposite branches became part of the same trunk of the tree. Then he will laugh at his stupidity for trying to destroy one in order to keep the other. But then he did not know that this was impossible and that deep down the tree was the same. But only after awakening to the second plane can the third plane be known, because the third body has very subtle vibrations. There, there are no emotions -- only vibrations.
' J* U4 s+ Y% d1 }" ?' N( R. iOshoIf you come to understand the vibrations of the third body you will begin to have a unique experience. Then you will be able to tell directly on seeing a person what vibrations surround him. Because you are not aware of your own vibrations it is not possible for you to recognize those of another person; otherwise, the vibrations emanating from the third body are gathered around every person's head. The halo depicted in pictures of buddha, mahavira, rama and krishna is the aura seen around their heads. These have special colors which have been detected. If you have the right experience of the third body you will begin to see these colors. When you begin to see these colors you will see not only your own but those of others as well.奥修(OSHO)中文社区(Meditation,Love)1 c' d8 _! R8 s6 R% ~* O
In fact, the deeper we begin to see ourselves, the deeper we begin to see inside others also -- to the same extent. Because we know only our own physical body we know only the physical bodies of others. The day we come to know our own etheric body we will begin to be aware of the etheric bodies in others.
9 N2 b' r5 Y4 |4 ^+ vOsho,奥修,静心,爱的艺术,MeditationBefore you become angry you can know well in advance that you are going to be angry. Before you express love it can be easily predicted that you are making preparations for love. So what we call getting to know the feelings of others is not such a great thing after all. By becoming aware of one's own emotional body it becomes easy to grasp the feelings of others, because we begin to see all its variations. By awakening into the third plane things become very clear, because then we can see the colors of the personality also.
% s8 q& u0 V1 m4 OOshoThe colors of the clothes of sadhus and sannyasins were chosen by the color seen from the third body. The choice was different in each case according to which body was emphasized. For instance, buddha chose yellow because he stressed the seventh body. The aura around the person who has attained to the seventh plane is yellow; therefore, buddha chose the color yellow for his bhikkhus. It was because of this color that buddhist bhikkhus found it difficult to remain in india. The yellow color is identified with death. And in fact, it is the color of death, because the seventh plane is the plane of ultimate death. So the yellow color is connected with death deep within us.
! {+ N8 z. P; y5 U2 TThe orange color gives the feeling of life. Therefore, orange-robed sannyasins looked more attractive than the yellow-robed ones; they appeared alive. This color is the color of blood and the color of the aura of the sixth body: it is the color of the rising sun.
: Z& \( s6 ?! U" g. a" J# [奥修(OSHO)中文社区(Meditation,Love)The jainas chose white, which is the color of the fifth body -- the spiritual body. The jainas insist on leaving god alone -- on leaving god out of discussion and on leaving nirvana out of discussion -- because scientific discussions are possible only up to the fifth body. Mahavira was a scientifically-minded man. Therefore, he talked about matters as far as they could be solved mathematically; beyond that he refused to talk. He did not wish to talk where his words were liable to err so he refused to elaborate on mysticism. Mahavira said that we will not talk about it; let us move in and experience it. So he did not talk of the planes after the fifth. This is why mahavira chose white; it is the color of the fifth plane.
- M1 [' J2 N7 [7 D& ZOsho,奥修,静心,爱的艺术,MeditationFrom the third plane you will start seeing colors which are due to the effect of the subtle vibrations within. In the very near future it will be possible to photograph them. If they can be seen by the naked eye it follows that they cannot escape the eye of the camera for long. Then we will develop a wonderful ability to assess people and their character.
2 f7 D0 R% C, H1 H4 J( _2 Q' n奥修(OSHO)中文社区(Meditation,Love)There is a german thinker by the name of luschev who has studied the effect of color on millions of people. Many hospitals in europe and america are using his experiments. The color you choose deeply tells about your personality. A man with a particular disease prefers a particular color; a healthy person chooses quite another color; a tranquil man prefers yet another color; an ambitious man quite another than a nonambitious person. With your choice you give a hint of what is happening within your third body. Now it is an interesting fact that if the color that emanates from your third body is grasped, and if your preference of color is then tested, it will turn out to be the same color: you will choose a color similar to the color emanating from your third body.Osho,奥修,静心,爱的艺术,Meditation% z1 ~* ?! B) h( g* _0 }& D
Colors have wonderful meanings and uses. It was not known previously that colors could be so meaningful that they can even outwardly convey about your personality. Also, it was not known that the effect of colors can touch your inner personality. You cannot escape from them. For instance, the color red: it is always connected with revolution. It is the color of anger and it is difficult to escape from it. Therefore, the revolutionaries carried red flags. There is an aura of red around a wrathful mind. It is the color of blood, the color of murder, the color of anger and of destruction.
' h( |& m# z5 jOsho,奥修,静心,爱的艺术,MeditationIt is very interesting that if everything in the room were colored red the blood pressure of all of you sitting here would rise. If a man lives continuously with the color red his blood pressure can never be normal. The color blue causes the blood pressure to fall: it is the color of the skies and of supreme tranquility. If there is blue all around you your blood pressure will fall.
1 e. H* _  k5 Q* maoxiu.comLeave aside man: if we fill water in a blue bottle and keep it in the sun the chemical composition of the water will change. The water absorbs the blue color which then changes its composition. This water has an effect on man's blood pressure. Similarly, if we fill a yellow bottle with water and put it in the sun its characteristics will be different. The water in the blue bottle will remain fresh for days whereas the water in the yellow bottle will turn foul at once. The yellow color is the color of death and it disintegrates things.
! A4 {: B$ \1 I9 R  e奥修(OSHO)中文社区(Meditation,Love)You will begin to see the circles of all these colors around you. This will be on the third plane. When you are aware of these three bodies that very awareness will bring about a harmony between them. Then shaktipat of any kind will not be able to bring harmful results. The energy of shaktipat will enter your fourth body through the harmonious layers of the first three bodies; this will be the highway along which it will travel. If this path is not ready there can be many dangers. For this reason I said that the first three bodies should be strong and fit; then only growth happens smoothly.3 x! I% G4 e! o
Question 2Osho,奥修,静心,爱的艺术,Meditation- M$ l4 t! J$ a" J0 Q4 t
If people who are established in the fourth, fifth, sixth or seventh chakra die, what will be the state of their chakras in the next birth? People of which plane stay in the realm of bodiless higher beings after their death? Do bodiless higher beings have to be reborn as human beings for the final attainment?
  x2 |8 [; H5 ?* @- Z: j0 N2 ROshoWe will have to understand some things from afar. I talked to you about the seven bodies. Keeping these in mind, we can also divide existence into seven dimensions. In the entire existence, all the seven bodies are forever present. Awake or asleep, active or dormant, ugly or beautiful, they are always there. Take a piece of metal -- say a piece of iron: all the seven bodies are present in it but all the seven are asleep; all the seven are dormant, nonactive. Therefore, a piece of iron looks dead. Take a plant: its first body has become active, its physical body; therefore, we get the first glimpse of life in plants.
1 _3 x) A4 r. T/ ~7 H( SOsho,奥修,静心,爱的艺术,MeditationThen there is the animal: his second body has become activated. Movement which does not exist in plants starts in animals. The plant puts down its roots and stays in one place always. It is not mobile because for that the second body must be activated -- the etheric body from which all movements come. If only the physical body is awakened it will be immobile, fixed. The plant is a fixed animal. There are some plants that move a little: that is a state between plant and animal. In many muddy areas of africa there are certain plants that slide a distance of twenty to twenty-five feet in a year. By means of their roots they can clutch the ground and let it go and thus perform movement. This is the revolutionary link between the plant and the animal.
; U$ `, u8 i4 Y5 @: ~5 E奥修(OSHO)中文社区(Meditation,Love)The second body has also begun to work in the animal. This does not mean that the second body has reached awareness; it only means it has become activated. The animal has no knowledge of it. Because of the second body being activated it experiences anger, it can express love, it can run, defend itself, it experiences fear, it can attack or hide and it can move.
/ p; T" J; Z2 p5 UOsho,奥修,静心,爱的艺术,MeditationIn man the third, astral body is activated. Therefore, not only does he move bodily but also with the mind: he can travel with his mind. He travels in the past as well as in the future. There is no future for the animal, and for this reason it is never worried, never tense, because all anxiety is of the future. What will happen tomorrow is our greatest worry. But for animals there is no tomorrow; today is everything for them. Even today does not exist for them in a way, because what does today mean to one for whom tomorrow has no meaning? What is, is.
" w, Y- |- S, P' y: oaoxiu.comIn man a more subtle movement has taken birth -- the movement of the mind. It comes from the third, astral body. Now he can think of the future with the help of the mind. He can also worry about what will be after death -- where he will go, where he will not go. He also reflects upon where he was before birth.奥修(OSHO)中文社区(Meditation,Love)& o$ Q4 [# J2 z6 O
The fourth body is active in a few persons, not in all. If a person dies after his fourth body is activated he is born on the plane of the devas, the gods, where there are many possibilities for the activation of the fourth body. If the third body remains active, only then does a man remain as a man. From the fourth body birth on higher planes begins.Osho,奥修,静心,爱的艺术,Meditation! m: l" M! |4 ~1 W/ p7 w# \1 U/ f6 O
With the fourth there will be a difference that must be understood. If the fourth body is activated there is less possibility of acquiring a physical body again and more possibility of a bodiless being. But as I said, remember the difference between activation and consciousness. If the fourth body is merely activated and one is not conscious we call it the plane of the pretas, evil spirits; if it is activated as well as fully conscious we call it the plane of the devas, godly spirits. This is the only difference between pretas and devas. An evil spirit is not aware that its fourth body is activated whereas a godly one is. Therefore, the preta can cause a great deal of harm both to itself and to others with the activity of its fourth body, because unconsciousness can only bring harm. The deva will be the cause of many good deeds both to itself and to others, because awareness can only be beneficial.
& E0 w  ]$ J( F7 z! Waoxiu.comHe whose fifth body becomes active goes beyond the existence of devas. The fifth is the spiritual body. On the fifth plane activation and awareness are one and the same. No one can reach the fifth plane without awareness; therefore, activation and awareness take place simultaneously here. You can reach up to the fourth without awareness also. If you awaken the journey will take a different turn: it will go toward the deva plane, the plane of the gods. If you go on being unaware your journey will be in the realm of the evil spirits.1 g# n: Y& E  @
On the fifth plane activation and awareness are there simultaneously, because this is the spiritual body and unawareness is meaningless so far as self is concerned. Atman means consciousness; therefore, the other name of atman is consciousness. Here unconsciousness has no meaning.
) k! ?$ h& C) f7 }4 R/ B+ T: }aoxiu.comSo from the fifth body activation and awareness are one and the same thing, but before that the two ways are separate. The difference between male and female is there until the fourth; the difference between sleeping and waking is there until the fourth. As a matter of fact, duality and conflict are there only up to the fourth body. From the fifth the nondual begins -- the undivided. Unity starts from the fifth. Before this there is diversity, difference. The potential of the fifth comes neither from the plane of pretas nor from the plane of the devas. This should be understood.奥修(OSHO)中文社区(Meditation,Love); T( g% c# v) D& Y' n# w
The fifth body is not possible for pretas because theirs is an unconscious existence. They do not have that body which is necessary for awareness, and they do not have the first body which is the first step toward awareness. For this reason the preta has to return to a human form. Therefore, the human existence is in a sense at a crossroads. The plane of the devas is above it but not beyond it, because to go beyond it is necessary to come back to the human existence. The preta has to return in order to break its unawareness, because for this a human form is absolutely necessary. The devas have to return, because in their existence there is no suffering whatsoever. Actually it is an awakened existence. However, in such an existence there cannot be the pain and suffering that give birth to that longing for meditation. Where there is no suffering there is no thought of transformation or of attainment.Osho+ ^$ {, y& E5 D2 L
So the realm of devas is a static existence where there is no progress. This is a peculiarity of happiness: it blocks all further progress. In pain and suffering there is a longing for growth. Suffering stimulates us to find ways and means of freedom from pain and sorrow. In happiness all seeking stops. So this is indeed a very strange state of affairs, and people usually cannot understand this.奥修(OSHO)中文社区(Meditation,Love). S5 I1 K" k; T0 n/ _
In the lives of mahavira and buddha there are descriptions of devas coming to them in order to be taught, but these are very exceptional happenings. It is strange that devas should come to human beings because it is an existence above the human existence. It seems strange but it is not, because the existence in heaven is a static existence from where there is no growth. If you wish to go ahead then just as you take a step back before you jump you have to step back to the human existence and then take a jump.Osho,奥修,静心,爱的艺术,Meditation2 H7 i& I6 s% `- o! F
Happiness is peculiar in the sense that there is no further movement. Another thing: happiness becomes boring. There is no other factor that can cause as much boredom as happiness. Unhappiness is not boring; an unhappy mind is never bored. Therefore, an unhappy man is never discontented, nor is a society where pain and misery prevails. It is only the happy person or the happy community that is discontented. India is not as discontented as america. The reason is only this, that they are affluent and happy whereas we are poor and miserable. There is nothing to look forward to in america and there is no suffering to goad them to further growth. Besides, happiness is repetitive: the same forms of pleasure and enjoyment over and over again become meaningless.
& c, P  J3 s1 E( T% p# l/ uSo the realm of devas is the peak of boredom. There is no place more boring in the universe, and there is so much boredom there. But it takes time for the boredom to develop. Besides, it depends upon the sensitivity of the individual. The more sensitive a person the sooner he will get bored; the less sensitive a person the longer it will take. It is also possible that he may not get bored at all. The buffalo eats the same grass every day and is not tired of it.- {  [) N! Z: h
Sensitivity is very rare. The boredom will be proportionate to the sensitivity of the person. Sensitivity always looks for the new: it seeks more and more that is new day by day. Sensitiveness is a kind of restlessness, and this in turn is a kind of aliveness. So the realm of the devas is a kind of dead existence, as is also is the realm of the pretas. But the realm of devas is more dead, because in the world of the pretas there is a lot of suffering and ways to inflict suffering as well as the pleasure of making oneself and others suffer. There are enough provisions for restlessness there, so there is no boredom at all.  `2 K9 k4 Y, P( S# n7 D8 d
The realm of devas is very peaceful: there is no disturbance of any sort. So ultimately the return from the realm of devas can only be out of boredom. Remember, it is above human life; sensitivity increases there. The pleasure that does not become boring to us over the years in the bodily life becomes stale and boring once it is enjoyed in the realm of devas.aoxiu.com( W* k- b( K9 m" L
This is why it is said in the puranas that the gods yearn to be born as human beings. Now this seems very surprising because here on earth we long to go to the realm of the devas. There are even stories where some deva descends on earth to fall in love with a woman. These stories are indications of the state of mind. They show that in that realm there is happiness, but it is boring because there is just pleasure and enjoyment without a trace of pain or sorrow. Then it becomes boring. If one is given a choice between infinite happiness without a moment of sorrow and infinite sorrow and suffering, the wise man will choose the latter. We have to return from the realm of the devas; we also have to return from the realm of the pretas.奥修(OSHO)中文社区(Meditation,Love)! l1 Y$ |/ `! [! z
Human existence is at the crossroads: all journeys are possible from it. The man who attains the fifth body, however, has not to go anywhere. He enters a state in which there is no longer any birth through the womb; he is not reborn through the womb of any mother.
0 G9 t" r$ O! H8 n( wOshoHe who attains the self has ended his journey in a sense. The state in the fifth body is a state of liberation. But if he feels satisfied within himself, he can stop at this plane for an infinite number of ages, because here there is neither pain nor pleasure, neither bondage nor suffering. There is only one's own being -- not the universal being, the all. So a person can go on living in this state for an infinite number of ages until a time comes when he grows curious to know the all.
9 X; [' Y* ]0 K" g- u' r5 IOsho,奥修,静心,爱的艺术,MeditationThe seed of inquiry is within us; therefore, it arises. If the meditator nurtures the curiosity of knowing the all from the very beginning, he can escape the danger of getting stuck in the fifth body.
. U* o' C3 Z$ }: D& VOsho,奥修,静心,爱的艺术,MeditationSo if you know the full science of the seven bodies you will know that the inquiry should be complete and ultimate from the very beginning. If you start with a goal of stopping midway, then when you reach the fifth you will feel you have come to the end, to your destination, and you will miss the point.Osho,奥修,静心,爱的艺术,Meditation3 H. Z  P! V' c1 r7 C2 }
So the man of the fifth body has not to take birth but he is bound within himself: he breaks away from everyone but remains bound to himself. He is rid of the ego but not of the feeling of "i am." ego is a claim against others.
" x3 Y. X% T; u6 @4 M1 qUnderstand this well: when I say 'i' it is to dominate some 'you'. Therefore, when the I succeeds in dominating a you the ego feels victorious. When it is dominated by the I of another it is miserable. The I is always an effort to overpower the you. The ego exists always in contrast to the other.0 a+ f( j) J! X0 V% D2 _# y- x: N
Here at the fifth the other is no more and there is no longer any competition with it. This state of i-ness, asmita, is self-contained. This is the only difference between ego and asmita. Now I have nothing to do with you; there is no claim of i, but still there is my being. I no longer need to stand against the other, but "i am" although there is no you to be compared with." N. m: t3 M) I8 O
For this reason I said ego will say 'i' and the being will say 'am'. This will be the difference. In "i am" there are two concepts: the I is the ego and the am, the being.
7 A0 |" C2 [$ \- Y- X$ A$ X6 @! zaoxiu.comThe feeling of i-ness is not against anyone; it is in favor of itself. The feeling is one of "i am," so let there be no one else in the world. Let there be a third world war and let all perish but I should remain. So although there will be no ego in me the feeling of i-ness will still be: I know that I am, even though I will not say I to others, because for me there is no longer any you left to whom I can say it. So when you are absolutely alone and there is no other, then too you are -- in a sense of being existent.Osho1 g3 v# T0 M3 Q- P) e+ f
The ego disappears in the fifth body and thus the strongest link in the chain of bondage falls. But the feeling of i-ness remains -- free, independent, boundless and without any attachments. But the i-ness has its own limits. All other boundaries fade away except the boundary of i-ness. At the sixth this too drops or is transcended. The sixth is the cosmic body.aoxiu.com6 _7 y" n. t* y' G
The question of being born in a womb ends with the fifth body, but birth still must be taken. This difference should be properly understood. One birth is from within the mother's womb and one birth is from within oneself. This is why in this country we call the brahmin, dwij -- twiceborn. This term was actually used for the brahma gyani, one who knows the brahman -- the cosmic reality. To call an unenlightened person a brahmin is unnecessary. When a second birth of an entirely different kind was gone through a person was called dwij -- twiceborn; an enlightened person was called a brahmin.
1 Q- c2 b5 V- s9 f9 [( a! r$ T# w; _奥修(OSHO)中文社区(Meditation,Love)So one birth is from the womb of another and one is from one's own self. Once the fifth body is attained you cannot be born to another. Now you will have to be born through the fifth body into the sixth body. This is your journey, your own inner pregnancy, your own inner birth. Now there is no connection with an external womb or with any external means of creation. Now you have no father or mother; you are the father, you are the mother, and you are the child. This is entirely an individual journey. So when a person enters the sixth body through the fifth he can be called twiceborn and not before that. He is born without the external means of creation, without the help of an external womb.Osho,奥修,静心,爱的艺术,Meditation' W! f" q& Y& ]) ?/ l
One rishi of the upanishads prays, "oh lord, open the golden covers of this inner womb within which the reality is hidden." the covers are definitely of gold. They are such that we do not want to throw them aside; they are such that we are eager to keep them. The i-ness is the most priceless cover that is over us. We ourselves will not want to part from it and there is no external obstruction to stop us. The cover itself is so lovable that we cannot leave it. Therefore, the rishi says, "remove the golden covers and open the womb that makes a person twiceborn."Osho,奥修,静心,爱的艺术,Meditation% R3 v! l5 @4 n) B' ^
So brahma gyanis were called twiceborn, and by brahma gyani is meant one who has attained the sixth body. From the fifth to the sixth the journey is one of being twiceborn. The womb is different, the mode of being born is different. Now everything is wombless: the womb is one's own, and we are selfborn now.aoxiu.com; p2 L( |. J3 b( W( |) ^. i: e
From the fifth to the sixth there is a birth and from the sixth to the seventh there is a death. Therefore, one who has undergone the latter is not referred to as twiceborn; there is no meaning in it. Do you understand? It is easy to follow now.
' |0 s: u1 T! o; N' m$ l: c( b# s( vOsho,奥修,静心,爱的艺术,MeditationFrom the fifth to the sixth there is birth through oneself; from the sixth to the seventh there is death through oneself. We were born through others -- through the bodies of others -- and the death that follows is also of others. This I shall explain.
: R; N( H8 ?; i奥修(OSHO)中文社区(Meditation,Love)If your birth is from another, how can your death be your own? How can this be? The two ends will be unrelated. If another gives me my birth, then death cannot be mine. When birth comes from another death too is from another. The difference is this, that first I appear through one womb and the second time I enter into another womb -- but I am not aware. When I came into this birth it was apparent, but now my going is not apparent. Death precedes birth: you had died somewhere before you were born somewhere. Birth is apparent, but of death you are not aware.
4 u5 d0 q9 Z: P' T! a. DOshoNow you were born through a mother and father: you obtained a body, an apparatus that will run for seventy to a hundred years. After a hundred years this instrument will not work. The day it will stop working is predestined from the moment of birth. It is not so important when it will fall; what is important is that it will fall. With birth it is decided that you will die. The womb which brought you your birth brought along your death also. You have brought them both along together. In fact, death lies hidden in the birthgiving womb; there is only an interval of a hundred years.
$ z4 n# ?/ k' L) B3 T4 y* [Osho,奥修,静心,爱的艺术,MeditationIn these hundred years you will complete your journey from one end to the other and go back exactly to the place from where you came. The death of your body is received from another at the time of your birth; therefore, death is also from another. So neither are you born, nor is it you who dies. In birth there was a medium and in death too the same will be the case. When you enter the sixth, cosmic body from the fifth, the spiritual body, you will be born for the first time. Then you will be self-born: your birth will be without a womb. But then self-death will at the same time await you -- a wombless death also awaits you. Wherever this birth takes you, from there death will lead you even further ahead. The birth takes you to the brahman and death to nirvana.aoxiu.com- g" D: W7 k! F- f  i" _5 }+ @$ V* b" X
This birth can be very prolonged; it can be endless. Such a person, if he remains, will become god. Such a consciousness if it travels for long will be worshipped by millions; prayers will be offered to him. Those whom we call an avatar, ishwara, son of god, tirthankara, are those who have entered the sixth plane from the fifth. They can remain in that plane for as long as they wish and they can be of great help. There is no question of any harm coming from them and they can be great indicators. Such persons are forever striving and working for others to travel through the preceding journey. The consciousness of people from the sixth plane can also relay messages in various ways, and those who have the slightest feel of such persons cannot place them anywhere lower than bhagwan, the blessed one. Bhagwan they are: there is nothing lacking in their being bhagwan because they have attained the sixth, cosmic body.Osho( M* N" e3 @) ]; A3 L+ I* R
In this very life it is possible to enter the sixth plane through the fifth. Whenever anyone enters the sixth in this life we call him a buddha or a mahavira or a rama or a krishna or a christ. And those who perceive them as such look upon them as god. For those who cannot see the question does not arise.
" P3 [* O  K, _One man in a village recognizes buddha as ishwara; to another he is nothing -- absolutely ordinary. He catches a cold like us; he falls ill just like us; he eats, sleeps, walks and talks like us; he even dies the same as us. "then what is the difference between him and us?" is how they argue. The number of those who do not see is infinitely greater than of those who do, so those who do appear to be mad, deluded, because they have no evidence whatsoever to offer as proof.9 @' s& E' w5 O
Actually there is no evidence. For instance, this microphone is before me. If you who are present cannot see it, how will I prove to you that it is there? If I say it is and you cannot see it, I will be judged mad. To see when others cannot see is a proof that you are not sound of mind.
6 m/ d4 v0 v: l+ y: B7 L' m" S# hOsho,奥修,静心,爱的艺术,MeditationWe measure enlightenment also by majority of votes; here too we have the voting system! So by some people buddha is felt as god and by some not. Those who cannot see him as god will say, "what madness is this? He is the son of king shuddhodana and so-and-so is his mother and so-and-so his wife. He is the same gautama, not somebody else." even his own father could not see that gautama has become a totally different man. He looked upon him as his son, and said, "into what kind of foolishness have you fallen? Return to the palace. What are you doing? The kingdom is getting ruined and I am getting old. You return and take care of everything." the poor father failed to recognize that buddha had become the master of an infinite kingdom. Those who had the eyes to see looked upon such people as a tirthankara, bhagwan, or the son of god. They will make use of some such word to address people of the sixth body.奥修(OSHO)中文社区(Meditation,Love)) n/ ]4 q+ U# [3 }  d: S6 \
The seventh body is never attained in this body. In this body we can at the most stand on the boundary line of the sixth body from where we can see the seventh. That jump, that void, that abyss, that eternity, is visible from there, and there we can stand. Therefore, in the life of buddha two nirvanas have been mentioned. One nirvana he attained under the bodhi tree on the banks of the river niranjana: that was forty years before his death. This is called nirvana. That day he stood on the periphery of the sixth body -- and he remained there for forty long years. The day he died is called the mahaparinirvana; that day he entered the seventh plane. Therefore, when anyone asked him, "what will happen to the tathagata after death?" buddha would reply, "there will be no tathagata."Osho# b4 a" X3 Z8 X4 Q. N! ]
But this does not satisfy the mind. Again and again they would ask, "what will happen to buddha in mahaparinirvana?" to this buddha replied, "where all activities cease, where all happening ceases, that is called mahaparinirvana." as long as something keeps happening in the sixth body it is the existence; beyond this is the nonexistence. So when buddha is not, nothing will remain. In a sense you may say he never was. He will fade away like a dream, like a line drawn on the sand, like a line drawn on water that disappears as it forms. He will be lost and nothing will remain. But this does not satisfy our minds. We say that somewhere, on some level, in some corner no matter how far away, he should exist. But in the seventh he becomes only the void, the formless.
; l' F' E5 t; T/ C' N9 [  wOshoThere is no way of bringing new form beyond the seventh. There are people who stand on the borderline and see the seventh, who see that abyss; therefore, all that is known of the seventh plane is what is reported by those who stand at the boundary line. It is not an account of people who have gone there, because there is no means to give any account. It is just as if a man standing at the borderline of pakistan would look and report that there is a house, a shop, a road, some people, and he can see the trees and the sun coming out. But this man is standing on the indian border.
/ U8 f9 l9 E6 Y, D; V3 T5 mOsho,奥修,静心,爱的艺术,MeditationTo go into the seventh from the sixth is the ultimate death. You will be surprised to know that the meaning of acharya in the olden days was one who teaches the final death. There are aphorisms which say, "acharya is death." so when nachiketa reaches the god of death he reaches the acharya. The god of death can only teach death and nothing else. Acharya is a designation from which only dissolution, disintegration and extinction can be taught.
' P0 z3 Y7 P! {( F% p) u8 g% z  aOshoBut before this death it is necessary for you to be born. Right now you don't exist. That which you consider as yourself is borrowed; it is not your real being. Even if you lose it, you were never the possessor. It is just as if I were to steal something and then give it in charity: since the thing did not belong to me, how can it be my donation? What is not mine I cannot give. So one whom we call a renunciate in this world is not a renunciate at all because he renounces that which is not his. And how can you be the renouncer of that which is not yours? To claim to have left that which is not yours is madness.
6 D6 o6 n6 R1 O9 qaoxiu.comRenunciation takes place when you enter the seventh from the sixth. There you cast aside that which is you -- because you have nothing else. You leave your very being.$ I$ C5 T, w5 `. {. y4 a
The only renunciation that is meaningful is the entrance from the sixth plane to the seventh. Before that all talk of renunciation is childish. The man who says "this is mine" is foolish. The man who says "i left all that was mine" is also foolish, because he still claims to be the possessor. Only we ourselves are ours -- but we have no understanding of this.Osho0 v0 j$ Y) x, E- J% D/ K5 {( A6 L
Therefore, from the fifth to the sixth you will know who you are and from the sixth to the seventh you will be able to renounce that which you are. And the moment someone renounces that which he is there is nothing more left to be attained, there is nothing more left to be renounced. Then there is no question left. Then there is infinite stillness, eternal silence. After that one cannot say that there is bliss or peace; one cannot say that there is truth or falseness, light or darkness. Nothing can be said. This is the state of the seventh.
8 u8 G9 D% m7 z( X; tQuestion 3
# r- N# O/ Q1 M9 r; y& k' s奥修(OSHO)中文社区(Meditation,Love)If the fifth plane is attained in the physical body, in which form is the person reborn after his death?
, Q9 c3 Z. a; J; B" ~; qTo attain the fifth body and to be awakened is one and the same thing. Then you no longer need the initial bodies. Now you can work from the fifth plane; now you are an awakened person. Hence, there is no difficulty. The initial bodies are required only up to the fourth body. If the fourth is activated and awakened the person becomes a deva -- a heavenly soul. If the fourth lies idle and asleep the person enters the realm of the pretas -- the evil spirits. You will have to return to the human form from both of these states, because you have no idea of your identity as yet. And in order to know your identity you must still have a need for the other. Only with the help of the other will you be able to know yourself.
( r9 k- k! ?; ~0 I  k+ b: e/ {aoxiu.comRight now to know yourself you need the other; without the other you will not be able to recognize yourself. The other will form the boundary from where you will know yourself. Therefore, up to the fourth plane you will have to take birth under any circumstances. After the fifth the other is not necessary; it has no meaning. In the fifth it will be possible for you to be without the previous four bodies. But with the fifth the process of an entirely new kind of birth begins, and that is the entrance into the sixth plane. This is a different matter altogether and does not involve the first four bodies.Osho,奥修,静心,爱的艺术,Meditation$ X$ W" z/ E3 S9 @
Question 4
5 ^9 a( s* y1 ^: g% LWhen a person enters the fifth from the fourth plane, does he not acquire a physical body again after death?
6 m! {7 i. r# d9 }( {" EOsho,奥修,静心,爱的艺术,MeditationNo.
. t& s0 p8 S9 P+ }+ P7 M8 GOsho,奥修,静心,爱的艺术,MeditationQuestion 5Osho,奥修,静心,爱的艺术,Meditation; [' r' s' W! A# D# s. i
If a tirthankara desires to be born, can he take a physical body?
( P7 D+ ?8 K8 V2 `2 d0 T( \aoxiu.comNow this is a different matter altogether. If a tirthankara wishes to be reborn a very interesting happening takes place: that is, before death he does not discard his fourth body. There is a way and a method of doing this, and that is by having the desire to be a tirthankara. So when the fourth body is falling away one desire has to be kept alive so that the fourth body does not drop. If the fourth drops birth in the physical form is impossible.
/ T; T$ w6 S4 ~OshoThen the bridge, the connection through which you came, is no more. So the desire to be a tirthankara has to be kept alive through the fourth body. Not all who are worthy become tirthankaras; they go straight along their way without this. There are only a few who become such masters, and their number is fixed beforehand. There is a reason why their number is predetermined. It is predetermined that for a particular age so many tirthankaras would be enough for so many people.aoxiu.com2 c: V, Q; Q* i1 Q: C" w4 i: N
So the desire of becoming a tirthankara has to be very strong. It is the last desire, and if it slips the matter is over. So the seed of desire that "i want to teach others" must be very strong. One must feel, "i will show others the way; I will explain to others, I must come back for others." then the tirthankara can descend into a physical body. But this means that the fourth body has not been left yet. He steps onto the fifth but he fastens a peg in the fourth body. This peg can be quickly uprooted; hence, it is a very difficult task to maintain it there.
+ P1 ^, O3 ^( AOsho,奥修,静心,爱的艺术,MeditationThere is a process of making tirthankaras: they are made in mystery schools, it is not an individual happening. In the same manner that a school functions, a group of seekers meditate. Then from among them they find one who shows full promise of becoming a tirthankara; he can express what he knows, he can impart what he knows, and he can communicate it to others. So the whole school begins to work on his fourth body. He is told to concentrate on his fourth body so that it should not disintegrate because it will be useful in the future. Thus, he will be taught ways and means of saving his fourth body. And more labor and hard work goes into saving this body than in discarding it.Osho,奥修,静心,爱的艺术,Meditation% d+ ~6 o2 z* a  I8 e
It is so easy to let go and allow the fourth body to dissolve. When all the anchors are pulled up, when the sails are all drawn and filled with the wind, when the vast ocean calls and there is bliss and bliss everywhere, you can imagine how difficult it must be to guard one small peg. It is for this reason that when we address a tirthankara we say: "you are most compassionate."
: Z% E% i! l) o: I. @This was the only reason why a tirthankara was so called. The greatest part of his compassion was that when everything was ready for his departure he stayed back for those who were still at the shore and whose boats were not yet ready to sail. His boat is absolutely ready; yet he bears the sufferings of this shore, he endures the stones and the abuses. He could have left anytime; his boat was ready to set sail. Yet for no reason of his own he preferred to be amidst those who are capable of harassing and even killing him. So his compassion knows no limits. But the desire for this compassion is taught in mystery schools. Therefore, meditators working individually cannot become tirthankaras, because when the peg is lost they will not know about it. Only when the boat has sailed do they realize that the shore is left far behind.奥修(OSHO)中文社区(Meditation,Love)2 p7 C( a, i0 |- k2 w
Even persons who have attained the sixth plane -- those whom we call ishwara -- sometimes help in the advent of a tirthankara. When they find one worthy enough not to be let off from the shore they try in a thousand ways to keep him back. Even devas who, as I said, are helpful in doing good, take part in this. They go on influencing such a one to save one peg. They tell him, "we can see the peg; you cannot. But you have to save it."! r. e. R- `: l: ~) ^: K
So the world is not anarchic, disorderly. There are profound arrangements; there is order within order. Efforts of all kinds are often made -- but at times the plans go amiss, as in the case of krishnamurti. Great efforts were made with him to fix a peg, but they failed. The whole school of seekers made a tremendous effort to preserve a peg in his fourth body, but all efforts failed. Other persons had a hand in this effort. There were also the hands of higher souls behind this -- of persons of the sixth and the fifth planes, and awakened ones of the fourth plane. Thousands took part in it.
' w& C/ N5 G9 R) J' n& _; ?Krishnamurti was chosen as well as a few other children who showed promise of becoming tirthankaras, but the opportunity passed away without bearing fruit. The peg could not be fixed, and so the world lost the benefit of a tirthankara which could have been possible through krishnamurti. But that is a different story....

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脉轮能量书Ⅰ 第五章 探索灵妙体的潜能与限制奥修(OSHO)中文社区(Meditation,Love)* P0 `# S" |5 v- D
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In search of the miraculous vol 2Osho,奥修,静心,爱的艺术,Meditation9 W* {1 S: H7 Z' O
Chapter #5Osho,奥修,静心,爱的艺术,Meditation7 l% j3 {* i: i+ n
Chapter title: the occult mysteries of religion
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Question 1
: f, y& }$ B# ^' H, u* b# k  w' {OshoIn yesterday's talk you said that it is possible for science to enter the fifth or spiritual body. Then you talked of the possibilities of science in the fourth body. Kindly tell us about the possibilities of science in the fifth body.Osho,奥修,静心,爱的艺术,Meditation5 Y0 [, r; h4 v& Q) [
What we call the physical body and what we call the soul are not two things that are different and apart. There is no break between them; there are links. We have always thought that the body is separate and the soul is separate, and that there is nothing to connect them. Also, we have been thinking not only that they are apart but that they are the opposite of each other. This idea separated religion from science. Religion was supposed to search for that which is other than the body, whereas science was that which dis-covered everything about the body -- all except the atman, the soul. So it is only natural that each should deny the other.
5 F# [% x- f8 E+ s* n9 mOsho,奥修,静心,爱的艺术,MeditationScience was engrossed in the physical body and so it asked, "the body is true, but where is the soul?" religion searched for the inner and called it the soul. It said, "the spirit is real but the physical is an illusion." therefore, when religion reached its peak it described the body as an illusion, a fantasy, maya, and said that in actuality it did not exist. It proclaimed the atman as truth and the body as illusion. When science reached its heights it disclaimed the atman. It said, "the concept of the soul is false; it is a lie. The body is everything." this error is the cause behind the concept that the body and the atman are two opposite things.
% P. C( k7 @9 \! @! y, zOsho,奥修,静心,爱的艺术,MeditationI have talked about the seven bodies. If the first body is the physical and the last is the spiritual, then if we do not consider the five bodies in between there will be no bridge between these two. It would be just as if you were to climb a ladder and then discard all the intervening rungs between the last and the first. Then there is no connection between the first and the last steps.: ^: [& z1 r* ~% A1 b( i/ _& Z
If you see the full ladder you will find that the first rung is connected with the last. And if you examine it more closely you will find that the last rung is the last part of the first rung, and the first rung is the first part of the last one. Similarly, if we take all the seven bodies together we will find a connection between the first and the second bodies. The first body is the physical body; the second is the etheric body -- the emotional body. It is only the subtle form of the physical and it is not nonmaterial. It is just that it is so subtle that it has not yet been fully grasped by physical means. But now the physicists do not deny the fact that physical matter becomes more and more rarified and nonphysical in its subtle form.
# X: G, i& T6 r$ V1 C% ^9 k奥修(OSHO)中文社区(Meditation,Love)For instance, modern science says that matter when analyzed is ultimately reduced to electrons which are not matter but which are particles of electricity. Nothing like substance remains in the end -- only energy. So science has made a wonderful discovery in the last thirty years. Though it had considered matter to be a reality, it has now come to the conclusion that matter does not exist whereas energy is a fact. Science now says that matter is an illusion brought about by the movement of energy at a high speed.奥修(OSHO)中文社区(Meditation,Love): _; G+ E" }9 L6 ^
When a fan is made to rotate at high speed we cannot see the three blades separately. What we see is a circle going around and around. Also, the spaces between the blades appear filled. Actually, the blades move so fast that before the reflection of one blade passes our eyes the second blade is already there. Then the third blade comes just as swiftly, with the result that they follow one after the other so that we cannot see the vacant spaces between them. The fan can be made to revolve at such a speed that you can sit on it and never know that anything is moving underneath you. The space between two blades can be filled so swiftly that after one blade passes under you the second will immediately replace it; then you will not feel the empty space at all. It is entirely a matter of speed.
# C, C* Q( C" J6 S/ c8 n( oaoxiu.comWhen energy revolves at a high speed it looks like matter. The atomic energy on which our entire modern scientific research is based has never been perceived visually; only its effects are visible. The fundamental energy is invisible and the question of seeing it does not arise, but we can observe its effects.
- H- c# x  f* \( v* _  |aoxiu.comSo if we look upon the etheric body as the atomic body it will not be wrong -- because in this case also we only see the effects and not the etheric body itself. Because of the effects we have to admit its existence. This second body is the subtle form of the first; hence there is no difficulty in connecting the two. They are, in a way, joined to each other. One is gross and so it can be seen; the other is subtle and hence it cannot be seen.
; B6 b/ R% j% n4 y  h% C  T* a奥修(OSHO)中文社区(Meditation,Love)Beyond the etheric is the astral body. It is a subtler form of ether. Science has not yet reached there, but it has reached a conclusion that if we analyze matter, what ultimately remains is energy. This energy can be called ether. If ether is further broken up into more subtle components, what will remain is the astral -- and this is subtler than the subtle.Osho,奥修,静心,爱的艺术,Meditation( _- f- M2 i2 ~: m- W6 t
Science has not yet reached the astral but it will. Until recently science only accepted matter and denied the existence of the atom. Until yesterday, almost, it said that matter is solid. Today it says that there is nothing like solid substance and everything is nonsolid. Now they have proved that even a wall, which appears solid, is not so solid. It is porous and things can pass back and forth through its holes. We may be inclined to say that at least that which is around the pores must be solid, but this too is not solid: each atom is porous.奥修(OSHO)中文社区(Meditation,Love)/ m! Y* `7 b* P: @$ V* Z: L
If we magnify an atom to the same size as the earth we will find that there is as much distance between two components of an atom as there is between the earth and the moon or the sun and the stars. Then we might say that at least the two components at the two ends are solid -- but science says that these too are not solid; they are particles of electricity. Now science is not even ready to accept the word particle, because with that is joined the concept of matter. Particle means a portion of matter -- but the atom's components are not matter, because matter is solid and keeps its shape whereas these components are continuously changing shape. They are like waves, not particles. When a wave arises in water, before you even say to yourself, "this is a wave," it has changed, because a wave is that which comes and goes continuously.
! F: u/ e" l# E* |/ x$ r  x) dOsho,奥修,静心,爱的艺术,MeditationBut a wave is also a material happening, so science has coined a new word which was not there thirty years ago. The word is quanta. It is difficult to find a hindi equivalent just as many hindi words have no equivalents in english: for instance, the word brahman -- the cosmic reality. Words are formed because there is a necessity of expression on the part of those who have experienced. When the brahman was experienced it was necessary for those who experienced to coin a word to express it, so the word brahman was coined in the east. The west has not reached this stage yet; hence they do not have any equivalent word, because they did not require it.! M& ?" c" |9 V! U9 L+ h  j
This is why many religious terms do not have any equivalents in english. For example, the word aum -- this word cannot be translated into any language of the world. It is an expression of a deep spiritual experience. The west has no parallel word by which it can be ex-pressed. In the same manner, quanta is a word coined to express the peak of scientific heights and it has no parallel word in any other language. If we try to understand the meaning of quanta, it means a particle and a wave together. It will be difficult to conceive of it however. It is something which behaves sometimes like a particle, sometimes like a wave, and whose behavior is very unpredictable.0 M3 C0 n$ e" D& i* w
Until now matter was most reliable; there was a certainty about matter. But the ultimate part of matter, the atomic energy that has been discovered, is very uncertain. Its behavior cannot be foretold. First science stood firmly by the certainty of matter. It said that everything is precise and definite. Now the scientist does not press this claim, because he knows that from where he has reached in research today this certainty is very superficial. There is a deep uncertainty within, and it would be interesting to know what this uncertainty means.奥修(OSHO)中文社区(Meditation,Love)) C9 |' }- {- t  T% F- t
Where there is uncertainty there is bound to be consciousness; otherwise uncertainty cannot be. Uncertainty is a part of consciousness, certainty is a part of matter. If we leave a chair in a certain place in a room we will find it exactly there upon our return, but if we leave a child in the room we will never find it where we left it. There will always be a doubt, an uncertainty, where he will be and what he will be doing. We can be sure about matter, but never about consciousness. Therefore, when science accepted the uncertainty in behavior on the part of the ultimate portion of the atom, it also accepted the possibility of consciousness in the ultimate part of matter.
* G1 E3 a* r/ I0 m& m7 w奥修(OSHO)中文社区(Meditation,Love)Uncertainty is the quality of consciousness, but matter cannot be unpredictable. It is not that fire may burn when it chooses and not burn when it does not choose to, nor can water flow in whatever direction it pleases or boil at any temperature it fancies. The functions of matter are determined, but when we go within matter we find that ultimately it is undetermined.Osho,奥修,静心,爱的艺术,Meditation2 R( J: R. c, T% F* ?8 r
You can take it this way: if we want to find out how many people die in bombay, this is possible. If there are ten million people we can take the number of deaths in one year and find out approximately how many die per day, and this would be almost correct. If we calculate the mortality rate for this whole country of nine hundred million in the same way, the figure would be closer to the exact number. If we calculate the mortality rate for the whole world, the certainty of the figure will be even greater. But if we want to find out when a single person will die our calculations will be most uncertain.
) a/ l* O) P6 c( Q; f7 xaoxiu.comThe greater the crowd, the more material things become. The more individual the phenomenon, the more we find consciousness. In fact, a single piece of matter is a crowd of millions of atoms; therefore, we can predict about it. But if we penetrate within the atom and catch hold of the electron we find that it is individual: we cannot determine its course and it seems as if it decides that on its own. So about a solid rock we can be certain: we will find it in a particular place. But the structure of the individual atoms within will not be the same. By the time we return again to the rock, all the atoms within will have changed their positions and traveled from one place to another.Osho# S4 ~+ L( U, ]  X& m
Uncertainty begins by going deep within matter. This is why science has changed its language from certainty to probability. No longer does it say, "this is how this or that will be." rather, it says, "it is more probable this way than that." it no longer says emphatically, "this is it." in the past all the claims of science were in the language of certainty: whatever it said was bound to be. But when the search of science went deeper all its former concepts began to break down. The reason was that science had unknowingly stepped from the physical realm into the etheric, about which it has no understanding. Until it accepts the fact of stepping from the physical to the etheric plane, it cannot have any understanding. It has reached the second dimension of matter, the etheric dimension, and this has its own possibilities. There is no gap between the first and the second body.
# @; H- T1 o/ O/ ~8 X* x/ lOshoThe third or the astral body is even more subtle. It is the subtlest of the subtle. If we break the ether into atoms -- which still seems improbable, because we have barely unfolded the physical atom, so to experiment with ether will still take a long time. When the ether atoms are known we will find that they are the particles of the body that comes next -- namely, the astral body. When we broke the physical atom its most subtle particles were found to be etheric. Similarly, if we break the etheric atom the most subtle particles will be that of the astral body. So we shall find a connection between them. These three bodies are clearly joined to one another and it is for this reason that photographs of ghosts have been taken.Osho,奥修,静心,爱的艺术,Meditation( Q1 b; h" d" `/ I9 D  y
A ghost does not have a physical body. Its veiling starts with the etheric body. It has been possible to photograph ghosts, because when the etheric body condenses a sensitive camera can catch its reflection. Another thing about ether is that it is so subtle, that it is easily influenced by the psyche. If the spirit of a dead person wishes to appear it can condense its form so that the atoms that are spread out come closer and form an outline. This can be caught by a camera.
* J9 B8 S7 ~" u  Q8 u( ZThus, our second body that is etheric is much more influenced by the mind than the physical body. The latter too comes under the influence of the mind, but not to that extent. The more subtle the body, the more it is affected by the mind and the nearer it will be to the mind. The astral body is even more influenced by the mind. This is why astral traveling is possible. A man can be asleep in this room but he can reach any part of the world with his astral body. You must have heard stories of a man being seen in two or three places at the same time. This is possible. His physical body will be in one place and his astral body in another. It is a matter of a little practice and this can be brought about.奥修(OSHO)中文社区(Meditation,Love)0 D4 n. c% t1 p9 C; y2 v- K
The powers of the mind develop more and more as we go inward and they dissipate as we go outward. Going outward is just like burning a lamp and then putting a glass shade over the flame. After putting it the flame will not appear very bright. Then we put another and yet another. In this way we place seven covers over it. After the seventh covering the light of the flame will be extremely dull and dim because it has to pass through seven layers.
( G5 O% n0 w$ j1 \OshoIn this way our life energy becomes very dim by the time it reaches the physical body. This is why we do not seem to have much control over the physical body. But if someone begins to travel within, his control over his physical body becomes more and more, exactly in proportion to the depth of his inner journey. The subtle form of the physical is the etheric and the still more subtle part of the etheric is the astral. Then comes the fourth body -- the mental body.
( Y. p, W+ K' c5 Y8 [) JOshoUntil now we were under the impression that mind is one thing and matter another. Mind and matter were considered as two separate things. In fact, there was no way of defining them. If we were to ask, "what is mind?" we would be told, "that which is not matter," and vice versa. If we were to ask, "what is matter?" there was no other definition. And this is how we have always been thinking about them -- as being different and apart. Now, however, we know that mind also is a more subtle form of matter. Conversely, we can say that matter is the condensed form of mind.Osho,奥修,静心,爱的艺术,Meditation4 v! W% v# \5 z
When atoms of the astral are broken they become thought waves. There is a close proximity between quanta and thought waves; it was not taken into consideration. So far, thoughts were not considered to have a physical existence, but it is a fact that when you think a particular kind of thought the vibrations around you change accordingly. It is interesting to note that not only thoughts but even words have their own vibrations. If you spread sand particles on a glass top and chant aum loudly, under the glass the pattern caused by the vibration of the sound will be different from the pattern caused by chanting rama. If you were to utter an abuse the pattern would again change.
9 f. S! t! D" C7 s奥修(OSHO)中文社区(Meditation,Love)You will be surprised to know that the more foul an abuse, the more ugly is the pattern formed, and the more beautiful a word, the more beautiful will be the pattern of its vibration. The abuse will form a chaotic pattern, whereas the lines of the beautiful words will be well formed and well balanced.奥修(OSHO)中文社区(Meditation,Love)- `  R5 J( [2 @8 w, e$ x1 m
Therefore, for thousands of years research was carried out to find words that produced beautiful vibrations, and it was considered whether their intensity was enough to affect the heart. Words are thoughts that are manifested. However, unmanifested words also carry a resonance and we call them thoughts. When you think about something a particular kind of resonance is created around you, a particular kind of vibration surrounds you. This is why you find sometimes that when you go near a particular person you feel sad for no apparent reason. It could be that the person has not uttered a single negative word, and perhaps he is even laughing and happy to meet you. Yet a sadness takes hold of you from within. On the other hand, in the company of someone else you may suddenly feel cheerful.
& e7 d8 e, Z! H" t) ~. y. \奥修(OSHO)中文社区(Meditation,Love)You enter a room and you may feel a sudden change inside yourself. Something holy or unholy takes hold of you. In some moments you are surrounded by peace and tranquility, and in others by restlessness. You cannot understand and you wonder, "i was feeling very peaceful. Why has this restlessness suddenly arisen in my mind?" all around you there are thought waves, and they keep on entering within you all the twenty-four hours.+ x; H( X/ P; c0 D$ O4 t; ~9 d
Recently a french scientist developed an instrument which has succeeded in catching thought waves. As soon as a man approaches this instrument it begins to show what thoughts are within him. The instrument begins to catch the thought waves. If an idiot is made to stand before it there will be very few waves reported, because such a person hardly thinks. If an intellectual is made to stand before it the machine takes over all the vibrations of his thoughts.Osho# g' Y; h1 t, N6 a# h1 H% C
So what we know as the mind is the subtle form of the astral. As we go more and more within the layers get more and more subtle. Science has reached the etheric body but even now it insists on calling it the atomic plane or the plane of atomic energy. But science has reached down to the second body of matter. It will not take long to reach the third plane, because now it has become necessary to do so.Osho,奥修,静心,爱的艺术,Meditation" y0 `/ d! s0 ~: Y
Work is being done on the fourth plane also but from a different dimension. As mind was considered to be apart from the body, some scientists are working only upon mind; they have left the body completely out. They have experienced a lot of things about the fourth body. For instance, we are all, in a way, transmitters. Our thoughts spread all around us. Even when I am not talking to you my thoughts reach you.
- t$ `" r8 M" uaoxiu.comA lot of work is in progress in russia in the field of telepathy. One scientist, fayadev, has been successful in transmitting thoughts to a person at a distance of a thousand miles just as is done in radio transmission. If we concentrate our attention with full willpower in a particular direction and transmit a thought, it reaches that particular destination. If the mind at the other end is equally open and ready to receive at that moment and is concentrated in the same direction, the thought is received.Osho,奥修,静心,爱的艺术,Meditation: W8 i7 T; ]# x, I6 s- F7 c
You can try a simple experiment at home. Small children catch thought waves very quickly because their receptivity is very sharp. Seat a child in a dark room in one corner and tell him to concentrate on you for five minutes. Tell him that you will tell him something in silence and he should try and listen. If he hears it he should repeat what he heard. Then you choose a word, say rama. Now concentrate on the child and repeat this word within yourself until it resounds in you. Do not say it aloud. In two to three days' time, you will find that the child has caught the word.
- w. z  D5 P3 [) ]+ W. R5 r& K奥修(OSHO)中文社区(Meditation,Love)The reverse can also take place. Once the experiment succeeds it will be easy to carry out further tests. Now you may tell the child to concentrate on you. He should think of a word and throw it in your direction in the same way. With the first part of the experiment your doubt was cleared when the child caught your word. So now you will be receptive and catch the child's word. When the experiment is successful you will stop doubting, and your receptivity will increase accordingly.aoxiu.com4 @. I0 c* ?: h: p
Between you and the child there is the physical world. This thought should be intrinsically physical in its content or it will not be able to cross the physical medium. You will be surprised to know that mahavira has even defined karmas as material. If you are angry and you kill someone it is an action of anger and of murder. Mahavira says that the subtle atoms of these actions cling to you as the scum of karmas and actions. So actions too are physical, and they also hold onto you like matter.
; a" o5 a) u' \Osho,奥修,静心,爱的艺术,MeditationMahavira calls becoming free of this accumulated conditioning of karmas nirjara -- deconditioning. All the atoms of these karmas that have collected around you should fall off. The day you are rid of them all, what remains of you will be absolutely pure. Nirjara means the falling off of the atoms of actions. When you are angry it is an action, then this anger remains with you always in its atomic form. That is why when the physical body falls these atoms do not disintegrate -- because they are very subtle. They come along with you in the next birth.
. m9 O5 p- o9 j6 ^OshoSo the mental body is the subtle form of the astral body. Thus, as you can see, there is no gap between these four bodies. Each is a more subtle form of the preceding body. A lot of work is being done on the mental body. Scientists are working in the field of psychology and especially parapsychology, and the strange and wonderful rules of mental energy are slowly coming within their grasp. Religion grasped them a long time ago, but now many things have become clear to science as well., V5 x' U2 m& g- F. n
There are many people in monte carlo who cannot be defeated in the game of dice. Whatever dice they throw brings about the numbers they want. At first it was thought that perhaps the dice were specially designed to throw the number they desired. Then the dice were changed but the result was the same: the dice fell exactly where these people wanted them. Several changes of dice yielded the same result. Even when blindfolded these people managed to throw the right number. This made others sit up and take note. Investigations were begun to find the reason. Actually, the very determination of their thought influenced the dice. They threw the dice with a determination to get the number they wanted. Their thought waves then brought the dice to that same number. What does this mean? If thought waves are capable of changing the direction of dice, they must also be material or else this would not be possible.奥修(OSHO)中文社区(Meditation,Love)2 U/ F0 y# ]) T( S% f
Carry out a small experiment and you will understand. Since you talk of science, I talk of experiments. Take a glass filled with water. Add a little glycerine or any other greasy liquid so as to form a thin film on the surface of the water. Place a straight pin lightly over this film so that it floats on the surface. Close the room from all sides. With your palms flat on the ground, concentrate your attention fully on the pin. For five minutes look straight at the pin. Then tell the pin to turn to the left and it will turn to left. Then tell it to turn to the right and it will turn to the right. Tell it to stop and it will stop; tell it to move and it will move. If your thought can move a pin, it can move a mountain also; it is only a matter of proportion. Fundamentally the principle is the same. If you have the ability to move a pin the fundamentals are proven. It is a different matter that the mountain may be too huge a structure to move -- but it can move.
3 j6 [  h  D/ V! K/ p4 }Osho,奥修,静心,爱的艺术,MeditationOur thought waves touch matter and transform it. There are people who when given your handkerchief will be able to tell approximately as much about you as can be told by seeing you. This is because your handkerchief absorbs your thought waves. These waves are so subtle that a handkerchief which belonged to alexander the great will still carry the facts about his personality. The waves are so subtle that it takes them millions of years to come out of the object. This is why graves and samadhis came to be constructed.aoxiu.com7 W  ~6 l( f/ Q9 P% ^  v( w$ S& Y: V
Yesterday I told you that in india we have the custom of burning our dead, but not our dead sannyasins. An ordinary man's body is burned so that his soul does not go on hovering around him. But the sannyasin is not cremated because his soul had already stopped hovering around his body while he was still alive. Now there need be no fear of his soul having any attachment to his body. We wish to conserve his body, because the body of a man who has spent years in experiencing the divine will diffuse the same thought waves for thousands of years. His burial spot will be meaningful; it will yield results. The body is dead, but this body has been so close to this soul that it absorbed a great deal of the vibrations that had spread from it.4 [9 g6 O3 ?" m! [7 [
Thoughts have infinite possibilities, but they are physical all the same. Therefore, be very careful what you think, because the subtle thought waves will remain with you even after the body falls. Your physical age is quite short compared to the age of these subtle waves. Scientists have now come to the conclusion that if there have been people like jesus and krishna, in the near future they will be able to catch hold of the thought waves of these people. Then we shall be able to tell whether krishna ever really spoke the gita -- because the thought waves that emanated from krishna are still present in the universe, rebounding from some planet, some asteroid.
- ?7 j6 d' ], W- c! }奥修(OSHO)中文社区(Meditation,Love)It is just like when we throw a stone into the sea: when it falls it forms a small circle. The stone will sink because it cannot stay long on the surface of the water: it begins to sink as soon as it touches the water. The ripples caused by its impact on the water begin to increase. They become larger and larger and their extension is endless. They may go beyond the horizon of your vision, and who knows what distant shores they have reached.
! f6 o+ Q' b0 `+ y/ YOshoSo thoughts, no matter when they were born -- not only those that were spoken but also those that were in the mind -- also spread in the universe, and they go on spreading. And they can be caught hold of. Someday, when the momentum of science increases and man progresses further, we will be able to hear them once again. Now the radio news relayed from delhi to bombay takes some time to reach bombay because sound takes time to travel. By the time it reaches bombay it is no more in delhi: the waves have left delhi though the distance is only of a few moments duration. There is a time gap.
8 Q9 C# q/ M6 M. qOsho,奥修,静心,爱的艺术,MeditationNow suppose in india we are seeing a man in new york on television. When his image is formed in new york it is not at once visible to us; there is a gap between its formation and the time when it reaches us. It could be that in that interval the man may have died, but he will appear alive to us.Osho6 u! k: B4 x: C& V
Thought waves from the earth, as well as the ripples of other happenings, go out to the infinite number of planets. If we were to go ahead of them and catch them they would still be alive in a sense. Man dies but his thoughts do not die that quickly. Man's life is very short; the life of thoughts is very long. Remember also, the thoughts we do not express live longer than those we express because they are more subtle. The more subtle a thing, the longer is its life; the more gross, the shorter is the life.
+ V! ?( X: N  I3 R3 Q( K* BThoughts influence the physical world in many ways. We have no idea of their effect. Biologists have now experienced that if a loving type of music is played beside a plant it begins to flower soon -- even out of season. If noisy, chaotic music is played close by it then it does not flower -- not even in season. The vibrations of the music touch the plant. Cows give more milk under the influence of a different type of music. Thoughts produce a more subtle ether that produces an aura of ripples. Each man carries around him his own world of thoughts from which ripples go on spreading out continuously.
5 w: G. t9 A4 i' JOshoThese thought waves are also physical. What we know as the mind is a very subtle form of physical energy. Therefore, it is not difficult for science to reach them, because these waves can be caught and investigated. For instance, we did not know until recently how deeply a man sleeps -- at what depth his mind goes. Now we know; we have instruments to find out. As we have instruments to measure the pulse rate, so we have instruments to measure sleep. A device is fixed to the head all night long, and from the graph formed on it we can tell exactly when the person's sleep became deep, how long he slept, how long he dreamt, what was the duration of good dreams, what was the duration of bad dreams, how long were the dreams, and whether they were sexual or nonsexual. All this the graph shows. There are about ten laboratories in america where thousands of people are paid to come and sleep and their sleep is closely examined. It is a matter of great concern that we remain unacquainted with sleep.
/ x- J" B8 J: e: U奥修(OSHO)中文社区(Meditation,Love)One-third of a man's life passes in sleep. Sleep is not a small matter. If a man lives for sixty years he sleeps for twenty of them. If this period of twenty years remains unknown a third of his life will remain unknown to him. Now the interesting fact is that if he does not sleep for these twenty years, he will not live for forty years. Therefore, sleep is a basic necessity. A man can sleep without awakening for sixty years, but he cannot live without sleeping. Thus, sleep is a basic requirement.Osho,奥修,静心,爱的艺术,Meditation5 V8 [1 p  }# c: q5 ~
In sleep we are somewhere else; the mind is somewhere else. But this mind can be measured. Now it can be known how deep one goes in sleep. There are many people who insist they do not dream. This is an absolute falsehood, and they say this because they do not know. It is very difficult to find a man who does not dream. It is very difficult! Dreams occur all night long. You think that you only have a dream or two, but that is wrong. The machine says that dreams occur throughout the night but we do not remember them. You are asleep so remembrance is absent. The dream you remember is the very last that takes place when sleep is almost finishing. When you come back from sleep the last dream remains in your thoughts. Its faint echo still lingers within as you wake up. But you do not at all remember all the dreams of deep sleep.
( ~- H5 u. U& c" FNow it has become necessary to investigate what dreams occur in deep sleep, because that which a man dreams in the depths of sleep reveals his authentic personality. Really we become unauthentic upon awakening. Ordinarily we say, "what is there in dreams?" but dreams reveal more truth about ourselves than our waking state. In our conscious period we cover ourselves with false mantles. If some day we should succeed in making a window in man's head from where we can observe all his dreams, his last freedom will be gone. Then he will not be free even to dream. He will be afraid to dream, because there also morality with its laws and regulations will set up its policemen. It will say, "this dream is not proper; you are not dreaming right." at present however we do not have this freedom. Man is free in his sleep -- but his freedom will not be for long, because encroachment on sleep has already begun. For instance, now russia has started education in sleep.
& y( E5 Q, ?  h" B/ S" ]奥修(OSHO)中文社区(Meditation,Love)A lot of work is going on in sleep teaching. In the waking hours more effort has to be made because the child resists. It is difficult to teach a child something, because basically he refuses to be taught. In fact, every man refuses to learn, because each man starts off with the basic thought that he knows already. The child also refuses saying, "what are you teaching?" in no way is he ready to learn. Then we have to bribe him by giving prizes after examinations, gold medals, etcetera. We have to kindle the spirit of ambition within him; we have to go on pushing him in order to educate him. This conflict takes too long a time. What the child can be made to learn in two hours we get through to him in two months.
) U% w2 L* ~$ {  R4 I/ Laoxiu.comSo the method of sleep teaching has been evolved, and it has become as clear as day that a child can be taught very well in sleep. The reason is simple: there is no resistance in sleep. A recorded tape is played near the sleeping child which imparts whatever has to be put into the child. "two plus two is four; two plus two is four",  the tape will go on repeating. Ask the child in the morning and he will say, "two plus two is four."
) W; Z3 U0 B# N1 S$ p1 p+ A8 U- nNow this thought that was imparted in sleep can also be made to penetrate the mind by means of thought waves, because now we know about thought waves. In the past we did not know, but now we know that words themselves are not imprinted on a gramophone record. Rather, the imprints of the sound waves are recorded on the disc. When the needle touches the grooves that have been created it repeats the same waves that caused the grooves to be imprinted.
/ r9 d, i! z, s" \/ dAs I said before, if you chant aum a pattern will be formed on the sand. The pattern itself is not aum -- but if you know that this particular pattern is formed by aum, then someday you will be able to convert this pattern back into aum. Upon the formation of the pattern the sound of aum should occur. The pattern and aum can be looked upon as the same thing. In the gramophone record there are no words -- only the grooves created by the impact of the sound of words. When those grooves come in contact with the needle they are converted into the corresponding sounds.
+ J7 ?  `" X/ e- maoxiu.comIn the very near future we shall be able to make thought records. As the impact of thoughts has been realized it will not take long for man to be able to record it. Then a wonderful thing will happen. It will be possible that even though einstein is dead his full thought process will be recorded. Then what einstein would have thought in the future, had he remained alive, will also be supplied by the machine, because the machine will catch the impact of his entire thought waves.Osho,奥修,静心,爱的艺术,Meditation* C0 `' {4 \  s2 M; E5 ]
Sleep, dreams and unconsciousness have been fully investigated. Thus, all the scientific possibilities of the mind are now known to man. Therefore, it is well to understand them. For instance, take a man who is angry. According to our old calculations we will advise him, "do not give in to anger; you will go to hell." we have no other way. But if this man says he is willing to go to hell, then we are helpless; we cannot do a thing to him. And if the man further declares that he is eager to go to hell, all our morality becomes useless. We can have control over a man only if he is afraid of hell. This is why no sooner did the fear of hell leave the world than our morality went with it also. Now no one is afraid of hell. "where is hell?" everyone wants to know.
) h* Y9 r; @" ~$ s; lOshoSo morality is completely finished, because the fear on which it was based is gone. But science says there is no need for morality as it has developed another formula based on stopping certain bodily secretions. When we are in anger a particular chemical process takes place within the body, because anger is a physical happening. When there is anger within it is absolutely necessary for certain chemical substances to be secreted within the body. Thus, the formula of science is this: these secretions can be stopped from forming and then there will not be any anger. Then there is no need to stop anger directly. If these fluids are stopped man will find it impossible to be angry. If we try to advise young boys or girls to abstain from sex, to practice celibacy, they never listen. Science says, "stop all this! If we restrict the growth of certain glands sexual maturity will not come before the age of twenty-five."
# W5 N" s2 h& n3 w/ g5 c0 WOsho,奥修,静心,爱的艺术,MeditationThis is very dangerous. The moment the mind comes fully within the grip of science man will begin to misuse its knowledge. Science says that the chemical composition of a man who has a rebellious mind is different from that of a man with an orthodox mind. This finding contains dangerous possibilities. If the composition of these chemicals becomes known to man we can make a rebellious man passive and an orthodox man rebellious. Once the compositions of the chemicals that bring about the urge to steal or kill are known there will no longer be any need for jails and executions. All that will be required then is the necessary surgery or treatment to rid the person of these. The chemicals in question can be removed or other chemicals can be introduced to neutralize them or antidotes can be given. All this work is presently under investigation.奥修(OSHO)中文社区(Meditation,Love)3 B$ j3 _* y- R/ A* f3 S
All this shows that there are no longer many difficulties in the path of science to reaching the fourth body. The only problem is that a very large part of science is engaged in research for war purposes. That is why this kind of research is not given primary consideration; it remains a secondary matter. Yet there has been great progress and unusual results have been obtained.
0 F. S  b; D# qOshoAldous huxley has claimed that that which had happened to meera or kabir can be brought about by injections. It is a very heady claim, though true to some extent. Mahavira would fast for a month and his mind would become tranquil. Fasting is a physical act, and if the mind can become peaceful by a physical act then the mind too is physical. With a month's fasting the whole chemical composition of the body changes; that is all there is to it. The nutrition that the body should have had is denied to it and all of the body's reserve is used up. Fat melts and the nonessential elements undergo destruction while the essential ones are saved. In this way the whole chemical arrangement of the body undergoes a complete change.Osho; P, v, Z) c) {+ G' [$ a% u
Science says, "where is the need to undergo such hardship for one long month? The chemical ratio can be changed according to specifications here and now." if this chemical change is brought about by science you will experience the same peace that mahavira experienced after a month's long fast in no time at all; a month's fasting will not be necessary.
1 O% |! o, ]- w; b$ JOsho,奥修,静心,爱的艺术,MeditationSo I tell you during meditation to breathe hard and fast. But what is going to happen after a half hour of hard breathing? It is only that the ratio of carbon and oxygen within you will change -- but this can be brought about by external means also. There is no need to make you labor for half an hour. The ratio of oxygen and carbon dioxide in this room can be changed and all those sitting here will experience peace and calm and will feel joyous. Thus, science has entered the fourth body from all sorts of directions, and it is still penetrating into it further.aoxiu.com; p/ R5 ~: c: X4 g
In meditation various experiences happen to you. You smell all kinds of fragrances, you see colors. All this can now be brought about without meditation also, because science has found out which part of your brain becomes active during these experiences. If the back part of my brain is stimulated when I see beautiful colors, scientific investigation will show exactly the portion that becomes active and the length of the waves produced. You need not go into meditation. The same vibrations can be brought about within you with the help of electricity and you will begin to see colors. These are all parallel happenings, because no matter which polarity we take hold of the other end at once becomes activated.5 y3 F# A0 ]" ]8 y) G4 ?1 z8 I
There are hazards in this, however. The more new research by man penetrates within, the more its hazards increase. For example, we can now increase the age of man as much as we like. It is no longer in the hands of nature; it is in the hands of science. So in europe and america there are thousands of old people clamoring for the right to die of their own free will, but they are kept lingering on their deathbeds. They are given oxygen and can be made to live for long periods. A ninety-year-old man begs to die, but the doctors say, "we cannot be a party to it; it is against the law." even if an old man's son feels that his father is suffering too much and he should now be allowed to die, he cannot say so openly. There are machines to keep a dying man alive and the nearly dead are made to live on. Now this, in a way, is dangerous.Osho,奥修,静心,爱的艺术,Meditation! l" [; [$ _9 j& J: }; Z8 Q( D8 Z  Q
Our old laws were made when there were no means of keeping a person alive and when we could also kill a person. Now the laws need to be revised, because we can keep a dying person alive and lingering on for so long that he feels, "this is violence, this is an atrocity! I do not want to live any longer. What are you doing to me?" there was a time when we punished a man for his crime by hanging him. It will not be surprising if fifty years hence we punish a man by not allowing him to die. And this punishment will be worse than the first, because dying is a matter of a few seconds whereas living on can be for decades.Osho,奥修,静心,爱的艺术,Meditation+ X6 s3 Z) t+ E3 [, N
So whenever there is a new discovery in the inner world of man there are two results: either mankind can suffer because of it or it can benefit. Whenever power comes, it is always two-sided.Osho,奥修,静心,爱的艺术,Meditation0 Y+ n  g+ ~4 F
Science has reached the fourth plane within man. Within the next fifty years -- rather, within the next thirty years -- it will penetrate deeper into the fourth body. Perhaps you may not know that whatever has been undertaken during a particular century reaches its climax at the end of the century. Every century completes its work by the time it comes to its end. This century has taken very many works upon itself which will be completed in thirty years' time. Its greatest task is the entrance into man's psyche, and this will be completed.
1 q1 d" ~* U8 U' z0 T6 fThe fifth -- the spiritual body -- is even more subtle than the fourth. Here there are not only vibrations of thought but also vibrations of the being. If I sit absolutely silent without a single thought within, even then my being creates vibrations. If you come near me and there is no thought in me you will still be within the field of my vibrations. And the most interesting thing is that the vibrations of my thoughts are not as strong or penetrating as the vibrations of my being. Therefore, the one who reaches the no-mind state becomes very powerful. It is difficult to gauge the effect of his power because the vibrations of existence begin to arise within him. The energy vibration of the fifth body is the subtlest form of energy in the whole knowledge of man.Osho% U8 D  C* o3 w% R: [; V, ~
So it has happened in many cases, as in the case of mahavira, that he did not speak. That is, he either spoke very little or he did not speak at all; he just sat. People came, sat before him, understood him and went back. This was possible in his time, but not so now. It is very difficult now because you will only experience the deep waves of the spiritual body if you are ready to be in the no-thought state yourself, and not otherwise. If you are filled with the noise of your own thoughts you will miss these subtle vibrations. They will just pass through you and you will not be able to grasp them.Osho,奥修,静心,爱的艺术,Meditation6 h3 M9 P& e/ v9 k4 B
If the vibrations of existence come within one's grasp, if there is a no-thought state on both sides, then there is no need to talk. Then communication takes place on a very intimate level, and this communication goes straight to the heart. Then there is no explaining because there is no way to explain. Then you also will not waver over whether this or that will be or will not be. Your being will directly know what has happened.Osho,奥修,静心,爱的艺术,Meditation1 b% L2 Q0 ^$ n3 n0 X2 S; b
It is not necessarily the case that only human beings are reached by the vibrations of the fifth body. There is a wonderful phenomenon in the life of mahavira: it is said that even animals attended his gatherings. Jaina monks have been unable to explain this phenomenon and they never will. Now an animal does not understand human language but it understands the language of being very well. If I sit in a no-thought condition near a cat, the cat is already in the state of no-thought. With you, however, I will have to talk. To take you to the cat's state of no-thought is a very long journey. Animals, plants and even stones understand the vibrations that begin from the spiritual body; there is no difficulty in that. So this body is also accessible, but only after the fourth body. The fourth body has been penetrated from many fronts, and science will accept the spiritual state readily. But after this there is some difficulty.奥修(OSHO)中文社区(Meditation,Love)$ E9 p% \8 }9 R& y
So when I said that things can be made very scientifically clear up to the fifth body but after the fifth body difficulties begin, there are reasons for this. If we understand science well it is a specialization in a particular direction; it is a particular selection. So science can only go deeper when it restricts its search to as few things as possible and tries to know as much as possible only about them. The aim of science is to know more and more about less and less. Its work is twofold: it tries to know more about as small a thing as possible. It makes the subject of its inquiry as small as possible and increases its knowledge about it.aoxiu.com" @. _: v" }# K- ^9 t
The doctors of old were knowledgeable about the whole body, but the doctor of today is not. The old type of general practitioner is now hardly to be seen. In the world of today he has become a relic; he is no longer reliable. He knows about too many things; hence he cannot know about any one thing well enough to be trusted. Now there are eye specialists and ear specialists, and they can be relied upon because they have acquired the maximum knowledge in a specialized field.Osho,奥修,静心,爱的艺术,Meditation* s2 ]; n9 U& f# @  k
For instance, all the literature available about the eye is so vast that one lifetime is not enough to go through it. It is quite probable that in the near future there might be one eye specialist for the right eye and another for the left eye, or perhaps one specialist for the pupil and one for the retina. As knowledge increases the eye will be divided into many parts for special study, because each part is an important case in itself. The aim of science is to concentrate its focus of attention to such a pinpoint that it can penetrate to the greatest depth. This is how science can come to know a great deal.* r) e, l0 s/ m4 z  U
So, as I said before, science will reach up to the fifth body, because up to the fifth the individual still exists; hence he can come within its focus. From the sixth the cosmic starts, and this is beyond the focus of science. The cosmic body means the total: science cannot enter there, because science goes from the small to the smallest. So it can only grasp the individual; it will find it very difficult to grasp the cosmic. Religion alone can grasp the cosmic. Hence, up to the atman, the self, science will have no trouble. Difficulties start with the brahman -- the cosmic self. I do not think science will ever be able to grasp the brahman, because then it will have to leave its specialization. And the moment it leaves its specialization it no longer remains science. It will then be as generalized and vague as religion. So with the help of science we can travel along to the fifth body. At the sixth science will be lost, and the seventh is impossible for it because all of its search is focused only upon life.
9 y9 w% b5 c1 e7 \% y3 Saoxiu.comActually, our center of existence is life. We want to be less ill and more healthy; we want to live longer, more happily, more comfortably. The aim of science is to make life more deeply happy, satisfying, healthy and enjoyable. But the seventh body is the acceptance of death: it is the ultimate death. Here, the meditator goes beyond the search for life. He says, "i want to know death also. I have known existence and the mystery of being; now I want to know nonexistence, the nonbeing."
" u2 T4 J, P  o3 z- ?Osho,奥修,静心,爱的艺术,MeditationScience has no meaning in this area. Scientists like freud will call this the death wish and say that this is not a healthy condition of the mind -- that it is suicidal. According to freud liberation and nirvana are not conducive to life and these concepts are a proof of your wish to die. He says that you wish to die, that's why you are ill. The scientist is against the desire for death, because science is based on the will to live and on an expansion of life. The man who wishes to live is a healthy man, but a moment comes when the wish to die is equally healthy. If someone wishes to die before this moment comes it is definitely unhealthy. However, a moment does come in life when a person wishes to die for the sake of death.奥修(OSHO)中文社区(Meditation,Love)* t- R, [: a& ]) J, g* M
One may say it is healthy to be awake and unhealthy to sleep, and gradually we are giving more place to day than to night. At first night started at six o'clock, now it begins at two a.m. We have given the night's time to the day. There are some modern thinkers who go so far as to feel that if night can be completely removed from man's life, a sizeable part of his life can be rescued from going to waste. Where is the need to sleep? It should be done away with, they argue. But as there is a joy in waking, there is a joy in sleeping also. Just as the desire to awaken is natural and healthy, so also is the desire to sleep. If a man keeps alive his eagerness to live even up to his last breath he is not healthy, and if a man nurtures the desire to die from his very birth that too is unnatural and unhealthy. If a child longs for death he is ill, abnormal, and he should be treated. If an old man longs for life, he too should be treated because he is ill also./ l3 s$ U1 B/ g/ i& G- x5 M4 v6 u! ^
Life and death are the two limbs of existence. If you accept only one you are bound to be crippled. Until the time comes when you accept the other this disability will remain. Both limbs are important -- being and nonbeing. He who embraces and accepts both being and nonbeing equally can be called perfectly healthy. He who says, "i have known what it is to be; now I wish to know what it is not to be," is not afraid of nonbeing.奥修(OSHO)中文社区(Meditation,Love)) m+ E4 g# s9 J6 r# ?3 J
The seventh plane is only for people of courage -- who having known life are eager to know death, who are keen to explore death, the state of extinction. They are keen to know what it is not to be, what extinction is like, what is nonbeing. They have tasted life; now they want to taste death.Osho,奥修,静心,爱的艺术,Meditation: ]: W' e" x$ u2 W
At this point you should know that death descends from the seventh plane. What we normally know as death comes from the seventh plane and what we know as life comes from the first plane. Birth starts with the physical; birth means the beginning of the physical. This is why the physical body first comes into being in the mother's womb and the other bodies follow later. So the first body is the beginning of life and the last body, the nirvanic body, is from where death comes. So he who clings onto the physical body is very much afraid of death, and he who is afraid of death will never ever know the seventh body.Osho  X/ _+ L, [3 Q: V, B3 _; C9 K1 [) a
Thus, as we gradually become more and more detached from the physical body, a time comes when we accept death also. Then only do we know. And he who knows death is liberated in the true sense of the word, because then life and death become two parts of the same thing and one is beyond both. So there is no hope of science reaching to the seventh body, though there is a possibility of its going up to the sixth.
4 E, w& f1 Q+ x! F1 cOsho,奥修,静心,爱的艺术,MeditationThe doors of the fourth body have opened to science, and now there is actually no difficulty for it to go up to the fifth body. But such persons are required who have scientific minds and religious hearts. Once they appear, entry into the fifth will not be difficult. This combination is very difficult though, because the training of the scientist bars him from becoming religious from several directions. Also, in the same way, religious training prevents a man from becoming scientific. Nowhere do these two branches of training overlap, and this is the great difficulty.Osho,奥修,静心,爱的艺术,Meditation4 H6 v7 Q! p! U: g
It happens sometimes, and whenever this happens in the world a new peak of knowledge comes into being. For example, take patanjali: he was a man with a scientific mind, but he entered into religion. He brought yoga to a height which has been difficult to surpass up to now. It is now a long time since patanjali died and a great deal more work could have been carried out in this field, but no man was found who had the intelligence of a scientist and an inner world of spiritual practice. There has been no one to climb to higher peaks of yoga. Sri aurobindo tried but he did not succeed.Osho,奥修,静心,爱的艺术,Meditation3 ?! g5 i- E$ `1 ?0 J5 r
Sri aurobindo had a scientific mind -- perhaps more scientific than patanjali, because he was educated in the west. His education was superb. When he was about six years old his father sent him out of india and forbade him to return until he was fully matured. Even on his deathbed, when others in the family talked of calling aurobindo back, his father would not allow it. He said, "it is all right if I do not see him before my death. He must imbibe the western culture completely. Let not the shadow of the east fall upon him. Do not even let him know that I am dead." he must have been a very courageous father. Thus, aurobindo drank deeply of the western culture. If there ever was a man who was western in the real sense of the word it was aurobindo. He had to relearn his mother tongue after returning to india.Osho. i1 D, G9 o6 h+ q2 x
So the knowledge of science was complete in him, but religion was a later implantation and so it could not be expressed deeply; otherwise this man would have scaled greater heights than patanjali. But this was not to be. In a deep way the training of the west became a barrier, because his thinking was entirely like that of a scientist. He brought the whole evolution theory of darwin into religion. He introduced into religion thoughts that he brought from the west. But he had no insight into religion which he could introduce to science. As a result, he created a voluminous scientific literature in which religion is very superficial, because any effort to explain about the mysteries of the sixth and seventh plane is bound to be a failure as it cannot be expressed in scientific and logical terms.& \  X$ S1 m& Z* A6 k. j& ]! h
Whenever a balance has been reached between a scientific intellect and a religious mind, great heights have been attained. But there is very little possibility of this coming about in the east, because the east has lost its religion and science it never had. There is more of a possibility in the west, because there science has become too much.aoxiu.com: `: f0 G, Z& m5 L* B
Whenever there is an excess the pendulum tends to swing toward the other extreme. That is why the super intellectuals in the west read the gita with a relish that is not seen anywhere in india.Osho9 t8 G) `9 ?  @" t: u) {" f  n
The first time schopenhauer read the gita he put it on his head and danced with joy. When people asked him what was the matter, what was the cause of this mad behavior, he said, "the book is not only worth reading but is worthy of being put upon the head and danced to! I never knew that there were once people on this earth who spoke this way. What I thought could never be put into words has been expressed in this book." now we will not find a single man here in india who would put the gita on his head and dance. We will only find people who will place the gita on the seat of a train and ride sitting upon it -- but this is meaningless.奥修(OSHO)中文社区(Meditation,Love): y& f6 K; t( W% e
By the end of this century a new height will be touched, because when the need arises many forces are activated in the world. Einstein became a religious man before he died. During his life he remained a scientist, but as his life drew to an end he became religious. That is why those who were essentially scientific said, "we should not take einstein's last statements seriously. He was out of his mind."Osho7 \  O# S1 J( e3 r
Einstein's last words were meaningful. He said, "i thought I would know everything there is to know about the world, but the more I knew the more I found this to be impossible, because there was a vast infinity still left to be known. I thought that one day I would solve the mystery of the world of science and reduce it to a mathematical equation and that then it would be a mystery no longer. But the mathematical problem became bigger and bigger, and instead of solving the mystery of the world it became a mystery in itself. It is now impossible to solve this problem."
5 c0 P3 y& D! {* c) R% Y% gOsho,奥修,静心,爱的艺术,MeditationA few topmost scientists of modern times are hovering around the periphery of religion. Such possibilities now occur in science because it has crossed the second body and is approaching the third, and as it nears the third body the echoes of religion become unavoidable. It is of its own accord entering into the unknown world of uncertainties and probabilities. Sometime, somewhere, it will have to admit the unknown. It will have to agree that there is more besides that which can be seen with the naked eye. What cannot be seen exists; what cannot be heard also exists. A hundred years ago we said that what cannot be heard or seen or touched does not exist. Now science says differently. It says that the range of touch is very small but the range of the untouchable is very vast. The range of sound is very little but that which cannot be heard is limitless. What is seen is but infinitesimal compared to the limitlessness of the unseen.Osho4 [8 c4 l- \4 D, `" W8 [8 j
Actually, what our eyes behold is a very small part of what is. Our eyes catch a particular wavelength, our ears hear at a particular wavelength. Above and below these wavelengths there is an infinity of other wavelengths. Sometimes, by accident, these wavelengths are also caught by our senses.
* n- C1 e$ l( q2 w$ J1 W9 O奥修(OSHO)中文社区(Meditation,Love)Once a man fell from a mountain and his ear was hurt. Now his ear began to catch the radio waves of the radio station of his town. When he was in the hospital he was in a great difficulty; in the beginning he could not understand what was happening. He thought, "either I am going crazy or I cannot grasp the meaning of what is happening."
- Z2 Q9 C; I: x# ?* X3 Taoxiu.comThen things began to seem clear and he complained to the doctor. He asked the doctor, "where is the radio kept in the hospital?"奥修(OSHO)中文社区(Meditation,Love): W) U$ Y: L" s7 \- [- _1 o+ J: @
The doctor said, "are you hearing things? There is no radio."Osho' b+ P3 P% h4 a. h
Still he insisted that he was hearing the news and he related what he heard. The doctor ran to the office and put on the radio. To his surprise, he found exactly the same news being relayed. Then things became clear. It was discovered that his ears had become available to strange new wavelengths; they had changed with his fall from the mountain.奥修(OSHO)中文社区(Meditation,Love): {( }& v$ [& w9 D$ u% y' H
It is quite possible that in the near future we shall be able to catch wavelengths directly by fixing a small gadget to the ear. Infinite sounds are passing by us and around us, but we cannot hear them because our field of hearing is very limited. Even many loud sounds cannot be heard. We cannot hear sounds above or below the hearing capacity of our ears. When a star falls the tremendous sound of its falling spreads out all around us but we cannot hear it. If the situation were otherwise we would become deaf. Similarly, the range of our body heat is approximately between ninety-eight degrees and one hundred ten degrees. If it falls under ninety-eight degrees or goes over one hundred ten degrees we die. Our life flickers between ten to twelve degrees. Heat has a tremendous range. It can be lower than this twelve degree range, but we are not related to this.
3 R6 z! m- Q8 k0 |) |+ Y6 m奥修(OSHO)中文社区(Meditation,Love)In the same way we have our limitations in everything. But we can know about things outside these limits because they too exist. Science has begun to accept their existence. Once there is acceptance the quest for where and what these things are begins. All this can be known, all this can be recognized, and it is for this reason I said it is possible for science to reach up to the fifth body.
/ [6 ^5 H9 x$ `Question 2Osho9 Y& b% V1 H/ t' g5 T+ O
Who knows nonbeing and on what basis can it be known?  C+ y. u5 Q2 P0 B& m
The question itself is wrong. This question cannot arise and cannot be formed, because when we ask, "who knows nonbeing?" we take it that someone remains behind. Then it is not nonbeing.Osho4 Z" G* u+ v; Q* j4 T# b
Question 3
$ K* M7 z; u. ~' Zaoxiu.comHow is the knowledge of it reported?, G2 H4 |" }- _  P
There is no reporting. For instance, when you sleep at night. You are conscious only of that which occurs in your waking hours. Once asleep you are oblivious of your surroundings. So you can only report about your waking hours -- of the situation that existed up to the point when you slept. But as a rule you do the opposite. You say, "i went to sleep at eight o'clock." this is wrong. You should have said, "i was awake until eight o'clock." you cannot report sleep, because when you sleep who is to report? Reporting is possible from the other side: "i was awake until eight o'clock, or until eight o'clock I knew I was awake, but I do not know anything after eight. Then I know of having awakened at six. There is a gap between eight and six during which time I was asleep."
5 _. ?& X; ?4 C6 n6 Y/ w& h0 ?This is by way of example. You will know what is until the sixth body. When you plunge into the seventh body and come out again into the sixth you will be able to say "aha! I have been elsewhere. I have experienced nonbeing." this account is given only in the sixth body, and so many did not speak after reaching the seventh plane. There was a reason: why say that which cannot be said?奥修(OSHO)中文社区(Meditation,Love): u$ Y2 P+ a# s! g& o. A9 {
Recently there was a man named wittgenstein, and he has made some rare statements. One of them is: "that which cannot be said must not be said." many persons have said what cannot be said and have thus put us into difficulty because they have also told us that it cannot be said. So this becomes negative reporting. This is the news flashed from the last boundary where it is said, "i was up to that point, but thereafter I was not. After this point there was nothing left to know and no one there to know. There was no report and no reporter. But this happened after a particular boundary before which I was." that line of boundary is the boundary of the sixth body.Osho8 N. j1 c. `( K8 M" ^! v% k
The vedas, the bible, the upanishads, the gita, go up to the sixth body. The seventh is that which is inexpressible and cannot, in fact, be expressed. Up to the sixth there is not much difficulty and up to the fifth it is very easy to express. But at the seventh plane, neither the knower remains nor the knowledge. In fact, that which we imply to be the remainder does not remain. If we talk of this empty gap we will have to use the language of negation. Therefore, the vedas and the upanishads have to say, "neither this, nor that." they say, "do not ask what there is. We can only tell you what was not there; we can only say that what was, is not. There was no father there, no wife, no matter, no experience, no knowledge. And the 'i' too was not: the ego was not. Nor was there the world or its maker. There was nothing there." this is the boundary line of the sixth body. What was there? You will remain silent, because it is inexpressible.
. k: G3 P, o* f1 @" iOsho,奥修,静心,爱的艺术,MeditationNews about the brahman has been reported, but what is conveyed beyond it is bound to be negative -- as was that which was told by buddha. Buddha tried his hardest to express the seventh plane. Therefore, all that he conveys is denial, all that he conveys is negation, and so it did not come within the understanding of the people of his land. The experience of the brahman, being positive, was well understood by the people. The brahman was said to be sat-chit-ananda -- truth, consciousness, bliss -- and these positive assertions were well understood. One could say about it that this is, that is, but buddha talked about that which is not. Perhaps he is the only one who worked hard to make the seventh plane known.aoxiu.com* V. ^% x6 s" z8 ]9 k0 M1 q
Buddha was not accepted in this country because the place he talked of is without roots, forms or shapes. People heard and thought it was useless. "what will we do there where there is nothing?" they said. "at least show us a place where we will be." but buddha said, "you will not be." so people of this country withdrew from him, because they wanted to save themselves to the very last.
0 ~2 }. S4 {9 j( I8 I, W& i& laoxiu.comBuddha and mahavira were contemporaries, but people understood mahavira better because mahavira talked of phenomena up to the fifth plane. But he did not even mention the sixth plane. This was because mahavira had a scientific mind, and whenever he tried to explain about the sixth he felt that words seemed to become ambiguous, hazy and illogical. Up to the fifth everything is stable and it is possible to give an account that this is so or that is so, because up to the fifth plane we find things similar to our experience.
2 ?: i7 r$ I# W' }aoxiu.comSuppose there is a very small island in the middle of an ocean and only one kind of flower grows on this island. There are a few people inhabiting it and they have never stepped off the island. Then one day a passing ship takes one of them aboard and takes him to its land. Here he sees flowers of different kinds. For him "flower" meant one particular type of flower that grew on his island. Now, for the first time, the meaning of flower has expanded, and he realizes that the word flower does not pertain just to one flower but to thousands of them. He sees there are roses, lilies, lotuses and jasmine. Now he is worried. How will he go and explain to his people that flower does not stand for just one type of flower? How will he explain that flowers have names, because on his island the flower, being just one, has no other name: it is merely "flower." now he wonders how he will speak to the others about the lilies and the jasmine flowers.Osho! F9 k6 @0 N8 J5 o* }2 x0 Y
He returns to his island, and in spite of his difficulty there is a way out for him. There is at least one flower to go by. Now he can elaborate on this one flower and try and explain the varieties of colors and shapes and scents of the others in order to convey some idea of his discovery. He can say, "just as this one is white there are others that are red, pink, yellow, and many other colors. Just as this one is small there are big flowers also like the lotus." in this way he can communicate, because one flower is already there to indicate something about the others.奥修(OSHO)中文社区(Meditation,Love)# P4 J7 L- |, Y- H. Z
But suppose that this man does not go to another land but instead he goes to the moon where there are no flowers, no plants, where the atmosphere is unusual for him and the atmospheric pressure is different. When he goes back to his island and they ask him what he saw on the moon, it will be very difficult to explain, because there is nothing equivalent to his experience to explain by. There are no words or symbols in his language to convey the report.
! _( s/ O& u7 k2 OOsho,奥修,静心,爱的艺术,MeditationThis is exactly the situation. Until the fifth we find words to express, but it is the same as trying to express the difference between one flower and a thousand flowers. From the sixth plane language becomes confusing. There we reach a point where even the difference between the one and a thousand is not enough for explaining. It is very difficult. Even then, with the use of negation or totality some idea can be conveyed. We can say there is no limit; it is boundless. We are familiar with boundaries, so with the help of this knowledge we can convey that there is no boundary there. This will give some idea, and though it is still vague we can assume that we understand. But it is not so.
0 C' j( [$ j7 H6 kSo there is a lot of confusion. We feel we have followed what is told -- that there are no boundaries there. But what is meant by "no boundaries"? Our experience is that of the boundary. It is just as if those people of the island would say, "yes, we have understood. It is a flower that you are talking about." then the man will say, "no, no! Do not go by that flower. It has nothing to do with those flowers; such a flower is not found there at all." then the people will say, "why do you call them flowers if they are not like this? This alone is a flower."aoxiu.com  _" ^9 b. a1 q5 O3 w- \
We too are under the illusion that we understand. When we are told, "god is infinite, limitless," we say, "yes, we understand." but our experience is only of boundaries. We understand nothing; we only know the word boundary. We add the word "-less" to it and we feel that we know that there is no boundary there and we are sure that we have understood. But once you begin to conceive of that which has no limits, then it will be frightening. No matter how much you visualize the boundary remains. You go further and further -- even millions and billions of miles beyond where lightyears end -- but wherever you stop the boundary will appear.奥修(OSHO)中文社区(Meditation,Love)$ ?2 J3 S0 @3 h4 X$ }, P
The meaning of boundless in our minds can at the most be the boundary of that which is very very far away; it is so far that it is beyond our grasp, but still it exists. Then again we will have missed. So something can be said about the sixth plane and we might think we have understood, but we have not.
4 `9 e3 `* p, T+ nOsho,奥修,静心,爱的艺术,MeditationNow with the seventh we will not even do so much as to say that we understand. The seventh cannot even be talked about. If someone tries we will immediately say, "what absurd things you are saying!" therefore, an absurd word was used to indicate the seventh plane -- a word which has no meaning, which would mean nothing.奥修(OSHO)中文社区(Meditation,Love)/ ~# W, ~" \) j% Z+ R$ V
Take, for instance, the word aum: it has no meaning; it is a meaningless word, and we have used it in connection with the seventh body. Until the fifth body we can talk, but when someone insists on talking about the seventh we say, "aum." therefore, when a scripture was completed the words aum shanti were written. Do you know what it means? It means that the seventh has come; there is nothing further to be said. The scriptures end as soon as the seventh appears; the beginning of the seventh is the end of the scriptures. Therefore, at the end of each scripture we do not write "the end"; we write "aum shanti." the aum is the symbol of the seventh and it is meant to convey that there cannot be any further discussion. It urges us to be tranquil and at peace thereafter.Osho/ B$ `0 a9 M* E1 \
We have conceived an absurd word which has no meaning, no motive behind it. And if there is any motive behind it, it is rendered useless because we have created this word for that world where all motives end. It is a motiveless word and therefore it does not exist in any other language of the world. Experiments have been carried out, but there is no meaning to aum. A christian will pray and at the end of his prayer he will say "amen." he is saying "enough! Finished! Peace thereafter. Now no more words." but this is not equivalent to aum. Aum cannot be translated. It is the symbol we have chosen for the seventh.
/ X1 a5 N9 `0 l, L2 [+ ~0 @Osho,奥修,静心,爱的艺术,MeditationIt was carved in temples to remind us not to halt at the sixth because there is also a seventh plane. It is placed in between the images of rama and krishna to suggest that aum is greater than they are. Krishna gazes out of it -- but aum is much greater, aum is very vast. Everything appears out of it, everything merges into it. Therefore, we have not evaluated aum with anything else in the world. It is the holiest of the holy in the sense that it is the ultimate, the beyond, where everything loses its identity.
: }. G  K. e3 a0 A; ]" rSo nothing can be reported about the seventh plane. It can only be described in the language of negation: "it is not this; it cannot be that, etcetera." but this also holds meaning only up to the sixth plane. Therefore, many seers have remained silent about the seventh. Those who tried to talk about it raised many difficulties for themselves, because even while talking about it they had to repeat again and again that it is inexpressible. Again and again they had to warn their listeners: "we speak about it, but indeed it cannot be spoken about." then we are puzzled. Why do they speak of things which cannot be spoken of? They should not tell about it. But they say, "the seventh definitely is, but we have no words worthy to describe it."
( G' }5 T, O; ]2 |There is nothing in the world comparable to it; it is inexpressible. There is a lot that can be told about it, a lot that can be expressed, but the difficulty is that there is no means of conveying it in words. It can be known but it cannot be expressed.Osho' ?& V3 ^+ p2 s, Q& _
That is why those who were once very talkative, those who were great orators, those who could explain everything under the sun, became suddenly dumb when they returned from the seventh plane. When they are suddenly struck mute in this way their muteness conveys a message: their silent eyes speak of the unspoken. For example, in reference to what you are asking now, buddha had made a rule that certain questions should not be put to him. He said, "do not ask these questions. It is not proper to ask them; it is not proper that they should be known." he would say that a certain subject was indefinable and hence should not be discussed. It would be improper to discuss it.* y' i  Y( i2 J
Lao tzu said, "please do not ask me to write, because whatever I write will become false. I will never be able to convey what I want to convey; I can only write that which I do not want to convey. But what is the use of that?" so he did not write until the very end. When his countrymen forced him, he wrote a small booklet. The very first sentence he wrote was: "as soon as truth is expressed it becomes a falsehood." but this is the truth of the seventh plane. At the sixth plane it becomes not false, but ambiguous. At the fifth the truth expressed is indisputable. At the seventh only its expression is impossible. Where we ourselves are no more, how can our speech and language remain? They too end with us.
& ~4 e/ X& Z& eOsho,奥修,静心,爱的艺术,MeditationQuestion 4Osho. J6 |( H" v- y
What are the distinctive characteristics of aum for which it has been chosen to represent the seventh plane?
3 J* b# T7 f& m5 y! J' |aoxiu.comThere are two reasons for choosing aum. One is that a word was sought which had no meaning, which cannot be given any meaning -- because if it conveys any meaning it is reduced to the fifth plane. So a word was required which was, in a sense, meaningless. All of our words are meaningful; we make words so that they will convey meaning. If they do not convey any meaning why should they be used? We use them to speak, and the purpose of speaking is to convey some thought.Osho,奥修,静心,爱的艺术,Meditation1 c$ s! l! s( f7 Y, q4 n
When I utter a word it should strike a certain meaning within you. So when people returned from the seventh plane they felt that if they made any words to express the seventh plane which conveyed a meaning, they would at once be reverting to the fifth plane. Then those words would be added to the dictionary where people will read them and think that they have understood. But the seventh has no meaning. You can say either that it is meaningless or that it is beyond meaning -- both of these mean the same thing.Osho,奥修,静心,爱的艺术,Meditation0 \: ~% y4 L. |( ^+ X" h# N
So in the context that all meaning is lost, no meaning remains, what sort of a word could be found for this and how was it to be formed? This word was made with the help of great vision and foresight, and in a very scientific way. A root word was to be constructed, a basic word, which was to be made the foundation. So how was this word that should convey no meaning to be found? In what manner was it to be formed? In a deep way it would become a symbol for the original source.: b- d! L( n9 R
The three basic sounds of our speech are a-u-m. All our developments of words are an expansion of these three sounds. They are the root sounds. Now the sounds of a-u-m in themselves carry no meaning, because it is their relationships that decide the meaning. When 'a' becomes a word it carries a meaning; when 'm' becomes a word it carries a meaning. But by themselves they are meaningless. Yet they are the roots, and all our speech developments are extensions and combinations of these three sounds.aoxiu.com9 [9 q, Y% P7 [- @- A
So these three root sounds were taken and were joined to make the word aum. Now aum could be written, but by writing it one could begin to think that it might have a meaning like any other written words. People would think that aum means that which is in the seventh plane. So no word was coined but a picture of aum was made: no letters were used for it. The three letters a-u-m are only sounds and not letters or words. So aum came into being in a pictorial form in order that it would not be relegated to a dictionary and would instead strike the eye and become a question mark. It came into being in this way so that one would become eager to find out what it means.
) B. ^; a  X1 ?  G* S6 V7 L奥修(OSHO)中文社区(Meditation,Love)Whenever a man reads sanskrit or comes to study the ancient books, this word becomes difficult to explain. Words come within their grasp because they have a meaning -- but [aum symbol] is beyond comprehension. They always ask, "what does aum mean? What is its significance? What does it mean and why is it not written in letters like a-u-m? Why this pictorial form? If you look at its picture carefully, you will see that it is made up of three parts which are the symbols a, u and m.
0 P6 J! \! x$ c9 Z+ C. vOsho,奥修,静心,爱的艺术,MeditationThis picture requires deep research; it is not an ordinary picture. Research upon it has been carried out from the fourth body and not from the physical plane. Actually, when a person enters the fourth body and is in the no-thought state, the notes of a-u-m begin to resound within him and their combination makes up the word aum. When there is perfect stillness within, when thoughts are completely lost, then the hum of aum begins to resound within. This sound has been caught from the fourth plane where thought is no more and language is no more. Then what remains is the sound of aum. So in this way the sound was caught.
0 m1 y7 X  X- V) p% u. S: H6 _* Laoxiu.comNow as I said before, each word has a pattern of its own. When we use a certain word a particular pattern forms within the mind. If someone meditates on aum, when it resounds on the fourth plane the corresponding picture will begin to manifest within. This is how all seed mantras were discovered. When the resonance of a particular chakra is caught by a meditator in meditation, the seed mantra of that chakra is revealed. This is how these seed mantras have been formed, and aum is the ultimate seed. It is not the seed of any particular chakra; rather, it is the symbol of the seventh which is the infinite or the eternal.Osho,奥修,静心,爱的艺术,Meditation+ v8 Z+ [  ?( @5 N" F
So in this way the word aum was hit upon. And when it tallied with the experiences of thousands of seekers who gave it their approval, this word was accepted. It did not come into existence with the approval of a single man or even a group of men. When the same word reverberated in a number of meditators, when millions of them testified to its authenticity, then only was it chosen. Therefore, the word aum is not the ancestral property of any religion or organization. Hence, the buddhists and the jainas make use of it freely without any fear. It is not the property of the hindu religion. The reason is that it has been attained by all sorts of meditators from various paths. Whatever equivalents we find in other countries are also, in a way, fragments of this very word.Osho,奥修,静心,爱的艺术,Meditation) `# u$ w8 A0 ~" g: Q9 G  b
Now if we examine the findings of roman or arabic seekers, we find that the note 'm' is invariably mentioned. Some carry 'a' along with 'm', but 'm' is certain. This is because 'a' and 'u' are very subtle, and thus they are difficult to catch. So the first part of the word slips from our attention and only the latter part is heard. Therefore, when the sound of aum begins to resound within, the 'm' in it is easily caught. If you sit in a closed room and chant aum the preceding sounds will give way to the sound of 'm'. Thus, 'a' and 'u' become completely inaudible, and it is the 'm' that resounds everywhere. So meditators then came to the conclusion that the note 'm' is certain, while that which precedes was not quite clear. The difference is only one of hearing, but wherever a search has been made in this direction something or other of this word has been grasped by meditators. When an extensive research is carried out -- for example, if a thousand scientists carry out the same experiment and get the same result, then its validity is proved.奥修(OSHO)中文社区(Meditation,Love)3 L; e5 ]( ^4 ?3 z0 `
This country is fortunate in that thousands of years have been spent here in the journey towards the self. Nowhere in the world have people of any country carried out this experiment on such a large scale and in such great numbers. Ten thousand meditators sat around buddha; forty thousand, both male and female, sat around mahavira and they carried out mass experimentation. In a small place like bihar forty thousand disciples of mahavira were experimenting. Nowhere else in the world has such an event taken place. Jesus, poor fellow, was all alone, and mohammed had to spend his time futilely battling with ignorant people.
5 W9 R0 H% I# P, W4 kOshoIn this country a special situation had developed in which people were aware of the fact that these are not matters to fight over. Here things were clear. Mahavira would sit and forty thousand people would practice meditation in front of him. This afforded a great opportunity to observe and verify the experiences of different meditators on different planes. There could be some error where there are only one or two practicing, but when there are forty thousand there cannot be any error. Forty thousand persons were occupied in different meditation techniques. Everything was properly thought out, everything was verified, everything was properly grasped.Osho,奥修,静心,爱的艺术,Meditation% W' t+ h* @1 l5 i
Therefore, this country has made many more discoveries in the spiritual field than other countries, because in other countries the seeker was all alone. Just as the west is today carrying out scientific experiments on a large scale employing thousands of scientists, in the same way this country had at one time employed thousands of its geniuses, intellectuals, in the science of the soul. The discoveries which they brought back from their journey into the soul are very useful, but on their journeys to other lands this knowledge became fragmented and distorted.Osho,奥修,静心,爱的艺术,Meditation0 V/ A  L; j3 _! ?
For instance, the cross of jesus: it is a remnant of the swastika. On its long journey to distant lands this is what has remained of the swastika. The swastika was a symbol like aum. Aum is the symbol of the seventh, the swastika is the symbol of the first. Therefore, the picture of the swastika is dynamic. Its branches spread out and give the effect of motion; it is rotating all the time. The ordinary world means that which is moving all the time. So the swastika was made the symbol of the first body, and aum that of the last. There is no movement in aum. It is absolutely still; there is total silence; everything is at a standstill. With the swastika there is movement.奥修(OSHO)中文社区(Meditation,Love)/ x& {# N0 E0 b8 \8 K$ m: r; ^& B( T5 i
In its journey the swastika became a cross by the time it reached christianity. There is every possibility of jesus having come to egypt as well as india. He was in nalanda, the ancient buddhist university, as well as egypt, and so he gathered a great deal of knowledge. One thing was the knowledge of the swastika. But this knowledge turned out to be like the news brought back by a man who had seen many flowers to a place where only one flower existed. The message of jesus was destroyed and only the cross remained.
5 R8 ]; P3 X6 j) ?: L, X( mOsho,奥修,静心,爱的艺术,MeditationThe upper portion of the aum sign reached islam. The half moon that they revere is the upper fragment of aum which was separated from the main part during its travel to arabia. Words and symbols get badly distorted in their journey, and after thousands of years they get so worn out that it is difficult to recognize their original form. New sounds, new words, are added to them as they travel from place to place, and different people with different languages use them. All kinds of changes take place, and then, when something separates from its original source, it is difficult to discern its place of origin, how it came to be and what happened to it.Osho,奥修,静心,爱的艺术,Meditation+ c; n$ D' P: |0 y
The spiritual flow of the whole world is intrinsically connected with this country, because the basic, original source of spirituality was born here and it is from here that news of it spread far and wide. But the messengers who took the message to other lands and the people who received the message spoke a different language. Therefore, clarity was lacking in the delivering and receiving of the message. Now no christian wearing the cross around his neck could ever think that it is part of the swastika; no mohammedan can dream that the half moon he reveres is a fragment of aum.aoxiu.com8 l( B; q: s7 F3 L
According to some catholic scholars, amen is only a far deviated form of aum. At the end of all christian prayers the word amen is used to offer obeisance to the divine. It is also the belief of researchers that in the bible, where it says, "in the beginning there was the word and the word was with god," aum is the word implied. Amen is referred to as the alpha and the omega -- the beginning and the end. It is also said that jesus has told the apostle john, "i am amen." in other places amen has been used to mean absolute truth or "so be it."
- A1 Q! Y, T! x$ I) d奥修(OSHO)中文社区(Meditation,Love)Many latin words are utilized in the catholic mode of worship, and in all of them a deviated form of aum is present. For instance, per omni secula seculorum, etcetera. It is also in the english words omnipresent, omniscient and omnipotent.
2 t& o% U$ _/ P1 I5 s9 o, s7 lOshoNowadays many churches in india have begun to use the word aum in their prayers, and they have also carved it on their main doors. For instance, st. Mary's college in darjeeling has the symbol [aum symbol] carved on the entrance of the main altar of its temple of worship.

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脉轮能量书Ⅰ 第六章 七种梦与七种现实Osho+ ~5 w# w* M8 ^% p( z

4 \8 ]0 M& K+ h% ZOshoThe Psychology of the Esoteric
4 W, Y/ b  {  a7 j* U' EOsho,奥修,静心,爱的艺术,MeditationChapter #6
* f5 S1 Z- z0 v' j$ S8 j7 `; W3 nOsho,奥修,静心,爱的艺术,MeditationChapter title: The psychology of dreamsOsho, R) N! g; m  O2 j# H# y
16 September 1970 pm inOsho,奥修,静心,爱的艺术,Meditation+ l  U% \# v* o3 L, s0 O/ s

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        ShortTitle:         ESO06奥修(OSHO)中文社区(Meditation,Love). J& a. \6 J% C* E3 v2 F- K: x
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Osho,奥修,静心,爱的艺术,Meditation$ |" z# N; R# S
Question 1% t. k1 G6 P# C+ J6 q' }& A. [: D
CAN YOU EXPLAIN WHAT YOU MEAN BY DREAMS?
' k0 L+ r% Q; S; v, k* s8 Gaoxiu.comOsho,奥修,静心,爱的艺术,Meditation, ^4 `# h. l% ]$ F6 H9 F
We have seven bodies: the physical, the etheric, the astral, the mental, the spiritual, the cosmic, and the nirvanic. Each body has its own type of dream. The physical body is known in Western psychology as the conscious, the etheric body as the unconscious, and the astral body as the collective unconscious.Osho# K/ o: ]! f3 T! ?
The physical body creates its own dreams. If your stomach is upset, a particular type of dream is created. If you are unhealthy, feverish, the physical body creates its own type of dream. One thing is certain: the dream is created out of some dis-ease.奥修(OSHO)中文社区(Meditation,Love)9 G; u% {4 M1 o. i9 t' `
Physical discomfort, physical dis-ease, creates its own realm of dreams, so a physical dream can even be stimulated from the outside. You are sleeping. If a wet cloth is put around your legs, you will begin to dream. You may dream you are crossing a river. If a pillow is put on your chest, you will begin to dream. You may dream that someone is sitting on you, or a stone has fallen on you. These are dreams that come through the physical body.
8 ?( D! B! N2 h7 a9 y奥修(OSHO)中文社区(Meditation,Love)The etheric body -- the second body -- dreams in its own way. These etheric dreams have created much confusion in Western psychology. Freud misunderstood etheric dreams for dreams caused by suppressed desires. There are dreams that are caused by suppressed desires, but these dreams belong to the first body, the physical. If you have suppressed physical desires -- if you have fasted for instance -- then there is every possibility that you will dream of breakfast. Or, if you have suppressed sex, then there is every possibility that you will have sexual fantasies. But these dreams belong to the first body. The etheric body is left out of psychological investigation, so its dreams are interpreted as belonging to the first body, the physical. Then, much confusion is created.aoxiu.com! L/ y0 z0 J7 k( J
The etheric body can travel in dreams. There is every possibility of it leaving your body. When you remember it, it is remembered as a dream, but it is not a dream in the same sense as the dreams of the physical body. The etheric body can go out of you when you are asleep. Your physical body will be there, but your etheric body can go out and travel in space. There is no space limiting it; there is no question of distance for it. Those who do not understand this, who do not recognize the existence of the etheric body, may interpret this as the realm of the unconscious. They divide man's mind into conscious and unconscious. Then physiological dreaming is called "conscious" and etheric dreaming is called "unconscious." It is not unconscious. It is as conscious as physiological dreaming, but conscious on another level. If you become conscious of your etheric body, the dreaming concerned with that realm becomes conscious." N5 z& p+ t2 P% a# ~3 L2 H0 q$ B
Just as physiological dreams can be created from the outside, so too can etheric dreams be created, stimulated. A mantra is one of the methods to create etheric visions, etheric dreams. A particular mantra or a particular nada -- a particular word, sounding repeatedly in the etheric center -- can create etheric dreams. There are so many methods. Sound is one of them., Z, u" f  o% y8 j, A
Sufis have used perfume to create etheric visions. Mohammed himself was very fond of perfume. A particular perfume can create a particular dream.
: A$ P* _7 L# h5 WOsho,奥修,静心,爱的艺术,MeditationColors can also be of help. Leadbeater once had an etheric dream of blueness -- just blueness, but of a particular shade. He began to search for that particular blue all over the markets of the world. After several years of search, it was finally found in an Italian shop -- a velvet of that particular shade. The velvet was then used to create etheric dreams in others as well.: p6 n% u' Z' p  M
So when someone goes deep in meditation and sees colors, and experiences perfumes and sounds and music absolutely unknown, these too are dreams, dreams of the etheric body. So-called spiritual visions belong to the etheric body; they are etheric dreams. Gurus revealing themselves before their disciples is nothing but etheric travel, etheric dreaming. But because we have only searched the mind at one level of existence, the physiological, these dreams have either been interpreted in the language of the physiological or discarded, neglected.Osho$ u& p( u& I! ]* ~' ^2 @
Or, put into the unconscious. To say that anything is part of the unconscious is really just to admit that we do not know anything about it. It is a technicality, a trick. Nothing is unconscious, but everything that is conscious on a deeper level is unconscious on the previous level. So for the physical, the etheric is unconscious; for the etheric, the astral is unconscious; for the astral, the mental is unconscious. Conscious means that which is known. Unconscious means that which is still not known, the unknown.aoxiu.com8 W$ H3 r9 x" l

. j4 N6 u! j9 e7 i1 l/ s% COshoThere are also astral dreams. In astral dreaming you go into your previous births. That is your third dimension of dreaming. Sometimes in an ordinary dream, part of the etheric or part of the astral may be there. Then the dream becomes a muddle, a mess; you cannot understand it. Because your seven bodies are in existence simultaneously, something from one realm can pass into another, can penetrate it. So sometimes, even in ordinary dreams, there are fragments of the etheric or astral.Osho,奥修,静心,爱的艺术,Meditation0 j1 e9 K0 ?5 R, n
In the first body, the physical, you can travel in neither time nor space. You are confined to your physical state and to the particular time it is -- say, ten o'clock at night. Your physical body can dream in this particular time and space, but not beyond it. In the etheric body you can travel in space but not in time. You can go anywhere, but the time is still ten o'clock at night. In the astral realm, in the third body, you can travel not only in space but also in time. The astral body can trespass the barrier of time -- but only toward the past, not toward the future. The astral mind can go into the whole infinite series of the past, from amoeba to man.Osho,奥修,静心,爱的艺术,Meditation& x$ [2 y/ n$ b& k
In Jungian psychology, the astral mind has been called the collective unconscious. It is your individual history of births. Sometimes it penetrates into ordinary dreams, but more often in pathological states than in healthy ones. In a man who is mentally diseased, the first three bodies lose their usual distinction from one another. A person who is mentally ill may dream about his previous births, but no one will believe him. He himself will not believe it. He will say it is just a dream.
4 M6 G8 |0 t$ c7 J: y7 \This is not dreaming on the physical plane. It is astral dreaming. And astral dreaming has much meaning, much significance. But the third body can dream only about the past, not about what is to be.
; c! e  h1 s1 K. w- Q4 JOsho
# x" S& U* K; ~' haoxiu.comThe fourth body is the mental. It can travel into the past and into the future. In an acute emergency, sometimes even an ordinary person can have a glimpse of the future. If someone near and dear to you is dying, the message may be delivered to you in an ordinary dream. Because you do not know any other dimension of dreaming, because you do not know the other possibilities, the message will penetrate your ordinary dreaming.奥修(OSHO)中文社区(Meditation,Love)9 C% B* S1 k$ b) _4 T6 @3 m, t
But the dream will not be clear because of barriers that have to be crossed before the message can become a part of your ordinary dreaming state. Each barrier eliminates something, transforms something. Each body has its own symbology so every time a dream passes from one body to another it is translated into the symbology of that body. Then, everything becomes confused.
( \* Z) @% h1 r& {/ xOsho,奥修,静心,爱的艺术,MeditationIf you dream in the fourth body in a clear-cut way -- not through another body but through the fourth body itself -- then you can penetrate into the future, but only into your own future. It is still individual; you cannot penetrate into another person's future.Osho,奥修,静心,爱的艺术,Meditation& U- E4 V9 z% _9 ^. Q/ J8 N' I& m: a
For the fourth body, the past is as much the present as the future is the present. Past, future and present become one. Everything becomes a now: now penetrating backward, now penetrating forward. There is no past and no future, but there is still time. Time, even as "the present," is still a flowing of time. You will still have to focus your mind. You can see toward the past, but you will have to focus your mind in that direction. Then the future and the present will be held in abeyance. When you focus toward the future, the other two -- past and present -- will be absent. You will be able to see past, present and future, but not as one. And you will be able to see only your own individual dreams, dreams that belong to you as an individual.
4 t5 R/ W( I7 O- R% T8 b4 b: h* {aoxiu.comaoxiu.com2 E) N! N+ h" q6 R  r" w
The fifth body, the spiritual body, crosses the realm of the individual and the realm of time. Now you are in eternity. The dreaming is not concerned with you as such, but with the consciousness of the whole. Now you know the entire past of the whole existence, but not the future.
. _/ H% z7 w8 z: @: HThrough this fifth body, all myths of creation have been developed. They are all the same. The symbols differ, the stories differ a little bit, but whether they are Christian or Hindu or Jewish or Egyptian, the myths of creation -- how the world was created, how it came into existence -- are all parallel; they all have an undercurrent of similarity. For example, similar stories of the great flood exist all over the world. There is no historical record of them but, still, there is a record. That record belongs to the fifth mind, the spiritual body. The fifth mind can dream about them.aoxiu.com8 o7 t. Z2 _8 w, S$ i% C
The more you penetrate inward, the more the dream comes nearer and nearer to reality. Physiological dreaming is not so real. It has its own reality, but it is not so real. The etheric is much more real, the astral is even more real, the mental approximates the real and finally, in the fifth body, you become authentically realistic in your dreaming. This is the way to know reality. To call it dreaming is not adequate. But in a way it is dreaming, because the real is not objectively present. It has its own objectivity, but it comes as a subjective experience.
+ ~+ X: S: S4 h" f0 }OshoTwo persons who have realized the fifth body can dream simultaneously, which is not possible before this. Ordinarily there is no way of dreaming a common dream, but from the fifth body onward, a dream can be dreamt by many persons simultaneously. That is why the dreams are objective in a way. We can compare notes. That is how so many persons, dreaming in the fifth body, came to know the same myths. These myths were not created by single individuals. They were created by particular schools, particular traditions working together.奥修(OSHO)中文社区(Meditation,Love)  m5 O/ X8 o( P
So the fifth type of dreaming becomes much more real. The four preceding types are unreal in a sense because they are individual. There is no possibility of another person sharing the experience; there is no way to judge the validity of it -- whether it is a fantasy or not. A fantasy is something you have projected; a dream is something that is not in existence as such, but which you have come to know. As you go inward, the dreaming becomes less fantastic, less imaginary -- more objective, more real, more authentic.
2 a1 u7 h5 n4 \; e! l奥修(OSHO)中文社区(Meditation,Love)All theological concepts are created by the fifth body. They differ in their language, their terminology, their conceptualization, but they are basically the same. They are dreams of the fifth body.aoxiu.com* J: N) S2 K& X" P1 v# I
Osho& m# Z1 {/ G  J8 A$ @0 M2 @' G& v
In the sixth body, the cosmic body, you cross the threshold of conscious/unconscious, matter/mind. You lose all distinctions. The sixth body dreams about the cosmos. You cross the threshold of consciousness and the unconscious world also becomes conscious. Now everything is alive and conscious. Even what we call matter is now part of consciousness.
3 n7 i4 z3 Y+ xOsho,奥修,静心,爱的艺术,MeditationIn the sixth body, dreams of cosmic myths have been realized. You have transcended the individual, you have transcended the conscious, you have transcended time and space, but language is still possible. It points toward something; it indicates something. Theories of Brahma, maya, theories of oneness, of the infinite, have all been realized in the sixth type of dreaming. Those who have dreamt in the cosmic dimension have been the creators of the great systems, the great religions.Osho,奥修,静心,爱的艺术,Meditation& Z$ c! y- E( D4 l' f. ^2 ^
Through the sixth type of mind, dreams are in terms of being, not in terms of nonbeing; in terms of positive existence, not in terms of non-existence. There is still a clinging to existence and a fear of non-existence. Matter and mind have become one, but not existence and non-existence, not being and nonbeing. They are still separate. This is the last barrier.9 e" a4 E/ b1 C: |9 t1 V* ?5 U
The seventh body, the nirvanic, crosses the boundary of the positive and jumps into nothingness. It has its own dreams: dreams of non-existence, dreams of nothingness, dreams of the void. The yes has been left behind, and even the no is not a no now; the nothingness is not nothing. Rather, the nothing is even more infinite. The positive must have boundaries; it cannot be infinite. Only the negative has no boundaries.( R. S/ @% O$ c) ~7 \; S' s% p
So the seventh body has its own dreams. Now there are no symbols, no forms. Only the formless is. Now there is no sound but the soundless; there is absolute silence. These dreams of silence are total, unending.
* g; m( ?/ Z: `- U7 @0 }奥修(OSHO)中文社区(Meditation,Love)
. q7 {! @& A+ _4 m8 p0 S奥修(OSHO)中文社区(Meditation,Love)These are the seven bodies. Each of them has its own dreams. But these seven dimensions of dreams can become a hindrance in knowing the seven types of realities.Osho,奥修,静心,爱的艺术,Meditation7 f( n' X4 n2 r5 q
Your physiological body has a way to know the real and a way to dream about it. When you take your food, this is a reality, but when you dream that you are taking food, it is not a reality. The dream is a substitute for the real food. So the physiological body has its own reality and its own way of dreaming. These are two different ways in which the physiological functions, and they are very far apart from one another.
2 C0 j  T' j' P& |; Q1 p! b- G$ }- r奥修(OSHO)中文社区(Meditation,Love)The more you go toward the center -- the higher the body you are in -- the nearer dream and reality are to one another. Just like lines drawn from the periphery toward the center of a circle come nearer as they approach the center, and are further apart as they go toward the circumference, so too dream and reality come nearer and nearer as you go toward your center and they become further and further apart as you go toward the periphery. So as far as the physiological body is concerned, dreaming and reality are far apart. The distance between them is great. Dreams are just fantasy.4 x: L2 }  J+ ~: r7 [9 c: o$ ?
This separation will not be so great in the etheric body. The real and the dream will come nearer, so to know what is real and what is a dream will be more difficult than in the physiological body. But still, the difference can be known. If your etheric travel has been real travel, it will happen while you are awake. If it has been a dream it will happen when you are asleep. To know the difference, you will have to be awakened in the etheric body.Osho,奥修,静心,爱的艺术,Meditation+ q: N, G5 R, K% [& P0 V
There are methods to be aware in your etheric body. All methods of inner working such as japa -- the repetition of a mantra -- disconnect you from the outside world. If you fall asleep, the constant repetition can create a hypnotic sleep. Then, you will dream. But if you can remain aware of your japa and it does not create a hypnotic effect in you, then you will know the real as far as the etheric is concerned.
7 M0 s, p. L$ y0 d- HOsho,奥修,静心,爱的艺术,MeditationIn the third body, the astral, it is even more difficult to know the difference because the two have come even closer. If you have known the real astral body and not just astral dreaming, then you will go beyond the fear of death. From here, one knows one's immortality. But if the astral is a dream and not real, then you will be crippled by the fear of death. This is the point of distinction, the touchstone: the fear of death.
$ i5 ]% k0 H9 x3 cOshoA person who believes that the soul is immortal and goes on repeating and repeating it, convincing himself, will not be able to know the distinction between what is real in the astral body and what is an astral dream. One should not believe in immortality, one should know it. But before knowing, one must have doubts about it, uncertainty about it. Only then will you know whether you really know it or whether you have just projected it. If it is your belief that the soul is immortal, the belief may penetrate your astral mind. Then you will begin to dream, but it will just be a dream. But if you have no belief, just a thirst to know, to seek -- without knowing what is to be sought, without knowing what will be found, without any preconceptions or prejudices -- if you are just seeking in a vacuum, then you will know the difference. So people who believe in the immortality of the soul, in past lives, those who accept them on faith, may just be dreaming on the astral plane and not knowing the real.
+ a3 b- y) A/ ZIn the fourth body, the mental, dream and reality become neighbors. Their faces are so alike that there is every possibility that one will be judged to be the other. The mental body can have dreams that are as realistic as the real. And there are methods to create such dreams -- yogic, tantric and other methods. A person who is practicing fasting, loneliness, darkness, will create the fourth type of dreams, mental dreams. They will be so real, more real than the reality that is surrounding us.Osho,奥修,静心,爱的艺术,Meditation+ M2 z- a4 T$ P; M* P$ h' c1 c# W8 j
In the fourth body, the mind is totally creative -- unhindered by anything objective, unhindered by material boundaries. Now it is totally free to create. Poets, painters, all live in the fourth type of dreaming; all art is produced by the fourth type of dreaming. A person who can dream in the fourth realm can become a great artist. But not one who knows.Osho: F0 M* P+ P  I* W5 z. V2 p4 ^
In the fourth body, one must be aware of any type of mental creation. One should not project anything; otherwise it will be projected. One should not wish anything; otherwise there is every possibility that the wish will be the fulfillment. Not only inwardly, even outwardly the wish can be fulfilled. In the fourth body, the mind is so powerful, so crystal clear, because the fourth body is the last home for the mind. Beyond this, no-mind begins.) @2 k1 h" _: X
The fourth body is the original source of the mind, so you can create anything. One must constantly be aware that there is no wish, no imagination, no image; no god, no guru. Otherwise they will all be created out of you. You will be the creator! It is so blissful to see them that one longs to create them. This is the last barrier for the sadhaka, the seeker. If one crosses this, he will not face a greater barrier. If you are aware, if you are just a witness in the fourth body, then you know the real. Otherwise you go on dreaming. And no reality is comparable to these dreams. They will be ecstatic; no ecstasy is comparable. So one must be aware of ecstasy, of happiness, of blissfulness, and one must constantly be aware of any type of image. The moment there is an image, the fourth mind begins to flow into a dream. One image leads to the next, and you go on dreaming.奥修(OSHO)中文社区(Meditation,Love)+ |7 V8 x# t- k2 q9 u$ I
The fourth type of dreaming can only be prevented if you are a witness. Witnessing makes the difference, because if dreaming is there you will be identified with it. Identification is dreaming as far as the fourth body is concerned. In the fourth body, awareness and the witnessing mind are the path toward the real.aoxiu.com7 z* Y  t+ d6 Z3 q: l
In the fifth body the dream and the real become one. Every type of duality is cast off. There is no question of any awareness now. Even if you are unaware, you will be aware of your unawareness. Now dreaming becomes just a reflection of the real. There is a difference, but no distinction. If I see myself in the mirror, there is no distinction between me and the reflection, but there is a difference. I am the real and the reflected one is not real.Osho1 t& T" f. \6 N, a, J1 Z8 o
The fifth mind, if it has cultivated different concepts, may have the illusion of knowing itself because it has seen itself reflected in the mirror. It will be knowing itself, but not as it is -- only as it is reflected. This is the only difference. But in a way, it is dangerous. The danger is that you may become satisfied with the reflection, and the mirrorlike image will be taken as the real.
* V3 d! q8 L/ L奥修(OSHO)中文社区(Meditation,Love)As far as the fifth body itself is concerned, there is no real danger if this happens, but it is a danger as far as the sixth body is concerned. If you have seen yourself only in the mirror, then you cannot cross the boundary of the fifth and go to the sixth. You cannot pass any boundary through a mirror. So there have been persons who have remained in the fifth. Those who say that there are infinite souls and each soul has its own individuality -- these persons have remained in the fifth. They have known themselves, but not immediately, not directly -- only through the medium of a mirror.奥修(OSHO)中文社区(Meditation,Love)% T2 n6 m; o& J# A$ j" I
Where does this mirror come from? It comes through the cultivation of concepts: "I am the soul. Eternal, immortal. Beyond death, beyond birth." To conceive of oneself as the soul without knowing it is to create a mirror. Then you will not know yourself as you are, but as you are mirrored through your concepts. The only difference will be this: if the knowledge is coming through a mirror it is a dream and if it is direct, immediate, without any mirror, then it is real. This is the only difference, but it is a great one -- not in relation to the bodies that you have crossed, but in relation to the bodies that are still to be penetrated.
; ~2 _/ w. f8 k; a2 KOsho,奥修,静心,爱的艺术,MeditationHow can one be aware whether he is dreaming in the fifth or living the real? There is only one way: to drop every type of scripture, to take leave of every type of philosophy. Now there should be no more guru; otherwise the guru will become a mirror. From here on, you are totally alone. No one can be taken as a guide or the guide will become a mirror.
: R# C+ E( |6 w/ U; {Osho,奥修,静心,爱的艺术,MeditationFrom now on, the aloneness is total and complete. Not loneliness but aloneness. Loneliness is always concerned with others; aloneness is concerned with oneself. I feel lonely when there is no link between me and anyone else, but I feel alone when I am.
0 G4 u" f6 i' a2 N* ]% eaoxiu.comNow one should be alone in every dimension: words, concepts, theories, philosophies, doctrines; gurus, scriptures; Christianity, Hinduism; Buddha, Christ, Krishna, Mahavira.... One should be alone now; otherwise anything that is present will become a mirror. Buddha will become a mirror now. Very dear, but very dangerous.Osho,奥修,静心,爱的艺术,Meditation9 P. l, Y- v# {3 h+ E) ~0 M4 f
If you are absolutely alone, there will be nothing in which you can be reflected. So meditation is the word for the fifth body. It means to be totally alone, free from every type of mentation. It means to be with no mind. If there is any type of mind it will become a mirror and you will be reflected in it. One should now be a no-mind, with no thinking, no contemplation.
, _0 U. h* o2 I' E: s奥修(OSHO)中文社区(Meditation,Love)In the sixth body there is no mirror. Now only the cosmic is. You have been lost. You are no more; the dreamer is not. But the dream can still exist without the dreamer. And when there is a dream without the dreamer, it looks like authentic reality. There is no mind, no one to think, so whatever is known is known. It becomes your knowledge. Myths of creation come; they float by. You are not; things are just floating by. No one is there to judge; no one is there to dream.奥修(OSHO)中文社区(Meditation,Love), N7 J, I- E/ {% A) [" h
But a mind that is not, still is. A mind that is annihilated still exists -- not as an individual, but as the cosmic whole. You are not, but the Brahma is. That is why they say that the whole world is a dream of the Brahma. This whole world is a dream, maya. Not a dream of any individual, but a dream of the total, the whole. You are not, but the total is dreaming.
2 q4 L/ i6 b, q  Q/ h: m! p7 U6 xOshoNow the only distinction is whether the dream is positive. If it is positive it is illusory, it is a dream, because in an ultimate sense only the negative is. When everything has become part of the formless, when everything has come back to the original source, then everything is and at the same time is not. The positive is the only factor remaining. It must be jumped over.Osho,奥修,静心,爱的艺术,Meditation  M, |+ J# R0 _* M
So if, in the sixth body, the positive is lost, you penetrate into the seventh. The real of the sixth is the door of the seventh. If there is nothing positive -- no myth, no image -- then the dream has ceased. Then there is only what is: suchness. Now nothing exists but existence. Things are not, but the source is. The tree is not, but the seed is.Osho: b9 }2 @( z" P9 w* P% i
Those who have known have called this type of mind samadhi with seed -- samadhi sabeej. Everything has been lost; everything has returned to the original source, the cosmic seed. The tree is not, but the seed is. But from the seed, dreaming is still possible, so even the seed must be destroyed.Osho  e8 A+ y  r) W" W* J  E# F
In the seventh, there is neither dream nor reality. You can only see something real up to the point where dreaming is possible. If there is no possibility of dreams, then neither the real nor the illusory exists. So the seventh is the center. Now, dream and reality have become one. There is no difference. Either you dream of nothingness or you know nothingness, but the nothingness remains the same.
2 s2 Q5 N7 N% ^& l* Q奥修(OSHO)中文社区(Meditation,Love)If I dream about you it is illusory. If I see you it is real. But if I dream about your absence or I see your absence, there is no difference. If you dream about the absence of anything, the dream will be the same as the absence itself. Only in terms of something positive is there a real difference. So up to the sixth body there is a difference. In the seventh body only nothingness remains. There is an absence even of the seed. This is nirbeej samadhi, seedless samadhi. Now there is no possibility of dreaming.奥修(OSHO)中文社区(Meditation,Love): n, O0 D! v' Y* R8 c: w( D/ R5 @

7 Z  R4 t8 N- {+ s* H# @) maoxiu.comSo there are seven types of dreams and seven types of realities. They penetrate one another. Because of this, there is much confusion. But if you make a distinction between the seven, if you become clear about it, it will help much. Psychology is still far away from knowing about dreams. What it knows is only about the physiological, and sometimes the etheric. But the etheric too is interpreted as the physiological.
& B. A1 J' J3 [$ tOshoJung has penetrated a little deeper than Freud, but his analysis of the human mind is treated as mythological, religious. Still, he has the seed. If Western psychology is to develop, it is through Jung not Freud. Freud was the pioneer, but every pioneer becomes a barrier for further progress if attachment to his advances becomes an obsession. Even though Freud is out of date now, Western psychology is still obsessed with its Freudian beginning. Freud must become part of history now. Psychology must proceed further.
, B( k( G& G  ^. p) c& GOshoIn America, they are trying to learn about dreaming through laboratory methods. There are many dream laboratories, but the methods used are concerned only with the physiological. Yoga, tantra and other esoteric training must be introduced if the whole world of dreams is to be known. Every type of dream has a parallel type of reality and if the whole maya cannot be known, if the whole world of illusions cannot be known, then it is impossible to know the real. It is only through the illusory that the real can be known.
/ Z# V( ]" U, J( QOsho,奥修,静心,爱的艺术,Meditation5 d; I+ z- o4 f8 r" G0 K
But do not take what I have said as a theory, a system. Just make it a starting point, and begin to dream with a conscious mind. Only when you become conscious in your dreams can the real be known.
- D, J( j# Z; q* F) a7 `We are not conscious even of our physical body. We remain unaware of it. Only when some part is diseased do we become aware. One must become aware of the body in health. To be aware of the body in disease is just an emergency measure. It is a natural, built-in process. Your mind must be aware when some part of the body is diseased so that it can be taken care of, but the moment it becomes alright again you become sleepy about it.奥修(OSHO)中文社区(Meditation,Love)6 y+ N/ g/ H) Z3 N
You must become aware of your own body: its workings, its subtle feelings, its music, its silences. Sometimes the body is silent; sometimes it is noisy; sometimes relaxed. The feeling is so different in each state that it is unfortunate we are not aware of it. When you are going to sleep, there are subtle changes in your body. When you are coming out of sleep in the morning, there are changes again. One must become aware of them. When you are going to open your eyes in the morning, do not open them right away. When you have become aware that sleep is over, become aware of your body. Do not open your eyes yet. What is going on? A great change is taking place inside. The sleep is leaving you and the awakening is coming. You have seen the morning sun rising, but never your body rising. It has its own beauty. There is a morning in your body and an evening. It is called sandhya: the moment of transformation, the moment of change.奥修(OSHO)中文社区(Meditation,Love), |3 X8 O. u( e" e# b/ c+ m' g
When you are going to sleep, silently watch what is happening. The sleep will come, it will be coming. Be aware! Only then can you become really aware of your physical body. And the moment you become aware of it, you will know what physiological dreaming is. Then in the morning you will be able to remember what was a physiological dream and what was not. If you know the inner feelings, the inner needs, the inner rhythms of your body, then when they are reflected in your dreams you will be able to understand the language.Osho,奥修,静心,爱的艺术,Meditation7 K$ H; i$ ^' {) H; q3 P
We have not understood the language of our own bodies. The body has its own wisdom; it has thousands and thousands of years of experience. My body has the experience of my father and mother and their father and mother and so on, centuries and centuries during which the seed of my body has developed into what it is. It has its own language. One must understand it first. When you understand it, you will know what a physiological dream is. And then, in the morning, you can separate the physiological dreams from the non-physiological dreams.Osho; I& x: n! [, D$ W' F7 N
Only then does a new possibility open up: to be aware of your etheric body. Only then, not before. You become more subtle. You can experience more subtle levels of sounds, perfumes, lights. Then when you walk, you know that the physiological body is walking; the etheric body is not walking. The difference is crystal clear. You are eating. The physical body is eating, not the etheric body. There are etheric thirsts, etheric hungers, etheric longings, but these things can only be seen when the physical body is known completely. Then by and by, the other bodies will become known.
7 w' }9 W. L, B+ o, FOsho,奥修,静心,爱的艺术,MeditationDreaming is one of the greatest subjects. It is still undiscovered, unknown, hidden. It is part of the secret knowledge. But now the moment has come when everything that is secret must be made open. Everything that was hidden up till now must not be hidden any longer or it may prove dangerous.
  E3 \% c; v# P+ I% Y: TOsho,奥修,静心,爱的艺术,MeditationIn the past it was necessary for some things to remain secret, because knowledge in the hands of the ignorant can be dangerous. This is what is happening with scientific knowledge in the West. Now scientists are aware of the crisis and they want to create secret sciences. Nuclear weapons should not have been made known to politicians. Further discoveries must remain unknown. We must wait for the time when man becomes so capable that the knowledge can be made open and it will not be dangerous.Osho/ [; K5 c+ @/ p4 e, P
Similarly, in the realm of the spiritual, much was known in the East. But if it fell into the hands of ignorant people it would prove dangerous, so the key was hidden. The knowledge was made secret, esoteric. It was passed on from person to person very guardedly. But now, because of scientific progress, the moment has come for it to be made open. Science will prove dangerous if spiritual, esoteric truths still remain unknown. They must be made open so that spiritual knowledge will be able to keep pace with scientific knowledge.
0 F: F; C! _- G; X4 D  gDream is one of the greatest esoteric realms. I have said something about it so that you can begin to be aware, but I have not told you the whole science. It is neither necessary nor helpful. I have left gaps. If you go in, these gaps will be filled automatically. What I have said is simply the outer layer. It is not enough for you to be able to make a theory about it, but enough for you to begin.

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脉轮能量书Ⅰ 第七章 脉轮的潜能与障碍Osho,奥修,静心,爱的艺术,Meditation) E, w9 `8 _* `* p$ l* @& D
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In search of the miraculous vol 2
4 L# M2 M: i% {Osho,奥修,静心,爱的艺术,MeditationChapter #4aoxiu.com4 y9 v) k9 M( i+ I/ z' Q
Chapter title: the mysteries of the seven bodies奥修(OSHO)中文社区(Meditation,Love)) _# t: [4 S% K  k* h" @  K
7 july 1970 pm in
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6 E) z8 L: K" F6 @) d) J9 D) ~aoxiu.comOsho,奥修,静心,爱的艺术,Meditation$ D+ ~8 c6 r% ?! e2 f' Z  R
Question 1
) e& y7 v4 B8 _: VOsho,奥修,静心,爱的艺术,MeditationIn yesterday's talk you said that the seeker should first worry about his own receptivity and should not go begging from door to door. But the very meaning of a sadhak is that there are obstacles on his path of spiritual growth. He does not know how to be receptive. Is it so difficult to meet the right guide?
, d4 C' R# c, K: C4 N/ Laoxiu.comTo seek and to ask are two different things. Actually, only he who does not want to seek asks. To seek and to ask are not one and the same; rather, they are contradictory. He who wants to avoid seeking asks. The process of seeking and the process of begging are very different. In asking the attention is centered on the other -- on the giver; in seeking the attention is centered on oneself -- on the receiver. To say that there are obstacles in the path of spiritual growth means there are obstacles within the seeker himself. The path too lies within and it is not very difficult to understand one's own hindrances. It will have to be explained at length what obstacles are and how they can be removed. Yesterday I told you about the seven bodies. We shall talk in greater detail about these and it will become clear to you.Osho,奥修,静心,爱的艺术,Meditation  Z! l9 L7 I6 |1 j/ X) N/ j
As there are seven bodies, so there are also seven chakras, energy centers, and each chakra is connected in a special way with its corresponding body. The chakra of the physical body is the muladhar. This is the first chakra and it has an integral connection with the physical body. The muladhar chakra has two possibilities. Its first potentiality is a natural one that is given to us with birth; its other possibility is obtainable by meditation.
# i! y" P- L3 f, g7 [, @奥修(OSHO)中文社区(Meditation,Love)The basic natural possibility of this chakra is the sex urge of the physical body. The very first question that arises in the mind of the seeker is what to do in regard to this central principle. Now there is another possibility of this chakra, and that is brahmacharya, celibacy, which is attainable through meditation. Sex is the natural possibility and brahmacharya is its transformation. The more the mind is focused upon and gripped by sexual desire, the more difficult it will be to reach its ultimate potential of brahmacharya.Osho,奥修,静心,爱的艺术,Meditation, Q' o* ]; C# Z# N0 Z# `2 x
Now this means that we can utilize the situation given to us by nature in two ways. We can live in the condition that nature has placed us in -- but then the process of spiritual growth cannot begin -- or we transform this state. The only danger in the path of transformation is that there is the possibility that we may begin to fight with our natural center. What is the real danger in the path of a seeker? The first obstacle is that if the meditator indulges only in nature's order of things he cannot rise to the ultimate possibility of his physical body and he stagnates at the starting point. On the one hand there is a need; on the other hand there is a suppression which causes the meditator to fight the sex urge. Suppression is an obstacle on the path of meditation. This is the obstacle of the first chakra. Transformation cannot come about with suppression.
  ?) ~" C2 R2 l: F$ T" |6 y奥修(OSHO)中文社区(Meditation,Love)If suppression is an obstruction, what is the solution? Understand-ing will then solve the matter. Transformation takes place within as you begin to understand sex. There is a reason for this. All elements of nature lie blind and unconscious within us. If we become conscious of them, transformation begins. Awareness is the alchemy; awareness is the alchemy of changing them, of transforming them. If a person becomes awake toward his sexual desires with his total feelings and his total understanding, then brahmacharya will begin to take birth within him in place of sex. Unless a person reaches brahmacharya in his first body it is difficult to work on the potentiality of other centers.
8 X- @! S* z0 mOsho,奥修,静心,爱的艺术,MeditationThe second body, as I said, is the emotional or the etheric body. The second body is connected to the second chakra -- the swadhishthan chakra. This too has two possibilities. Basically, its natural potential is fear, hate, anger, and violence. All these are conditions obtained from the natural potential of the swadhishthan chakra. If a person stagnates at the second body, then the directly opposite conditions of transformation -- love, compassion, fearlessness, friendliness -- do not take place. The obstacle on the meditator's path in the second chakra is hate, anger and violence, and the question is of their transformation.
% Y* _% v# l! ~+ R/ T' T5 vOsho,奥修,静心,爱的艺术,MeditationHere too the same mistake is made. One person can give vent to his anger; another can suppress his anger. One can just be fearful; another can suppress his fear and make a show of courage. But neither of these will lead to transformation. When there is fear it has to be accepted; there is no use hiding or suppressing it. If there is violence within there is no use in covering it with the mantle of nonviolence. Shouting slogans of nonviolence will bring no change in the state of violence within. It remains violence. It is a condition given to us by nature in the second body. It has its uses just as there is meaning to sex. Through sex alone other physical bodies can be given birth. Before one physical body falls, nature has made provisions for the birth of another.
1 R) V6 Z4 e  e# QOsho,奥修,静心,爱的艺术,MeditationFear, violence, anger, are all necessary on the second plane; otherwise man could not survive, could not protect himself. Fear protects him, anger involves him in struggle against others and violence helps him to save himself from the violence of others. All these are qualities of the second body and are necessary for survival, but generally we stop here and do not go any further. If a person understands the nature of fear he attains fearlessness, and if he understands the nature of violence he attains nonviolence. Similarly, by understanding anger we develop the quality of forgiveness.
' ^8 l8 A( Y; Z1 ?5 v* E8 |Osho,奥修,静心,爱的艺术,MeditationIn fact, anger is one side of the coin, forgiveness is the other. They each hide behind the other -- but the coin has to be turned over. If we come to know one side of the coin perfectly we naturally become curious to know what is on the other side -- and so the coin turns. If we hide the coin and pretend we have no fear, no violence within, we will never be able to know fearlessness and nonviolence. He who accepts the presence of fear within himself and who has investigated it fully will soon reach a place where he will want to find out what is behind fear. His curiosity will encourage him to see the other side of the coin.
8 {: M) r- w3 Y$ k/ G8 eaoxiu.comThe moment he turns it over he becomes fearless. Similarly, violence will turn into compassion. These are the potentials of the second body. Thus, the meditator has to bring about a transformation in the qualities given to him by nature. And for this it is not necessary to go around asking others; one has to keep seeking and asking within oneself. We all know that anger and fear are impediments -- because how can a coward seek truth? He will go begging for truth; he will wish that someone should give it to him without his having to go into unknown lands.
7 d6 [8 w& w+ u4 j" ?% g; {Osho,奥修,静心,爱的艺术,MeditationThe third is the astral body. This also has two dimensions. Primarily, the third body revolves around doubt and thinking. If these are transformed doubt becomes trust and thinking becomes vivek, awareness. If doubts are repressed you never attain to shraddha, trust, though we are advised to suppress doubts and to believe what we hear. He who represses his doubts never attains to trust, because doubt remains present within though repressed. It will creep within like a cancer and eat up your vitality. Beliefs are implanted for fear of skepticism. We will have to understand the quality of doubt, we will have to live it and go along with it. Then one day we will reach a point where we will begin to have doubt about doubt itself. The moment we begin to doubt doubt itself, trust begins.奥修(OSHO)中文社区(Meditation,Love)9 B: R/ |0 V1 X9 `( K
We cannot reach to the clarity of discrimination without going through the process of thinking. There are people who do not think and people who encourage them not to think. They say, "do not think; leave all thoughts." he who stops thinking lands himself in ignorance and blind faith. This is not clarity. The power of discrimination is gained only after passing through the most subtle processes of thinking. What is the meaning of vivek, discrimination? Doubt is always present in thoughts. It is always indecisive. Therefore, those who think a great deal never come to a decision. It is only when they step out of the wheel of thoughts that they can decide. Decision comes from a state of clarity which is beyond thoughts.
- T' q0 L2 U/ R* B: S% ]0 eOsho,奥修,静心,爱的艺术,MeditationThoughts have no connection with decision. He who is always engrossed in thoughts never reaches a decision. That is why it invariably happens that those whose life is less dominated by thoughts are very resolute, whereas those who think a great deal lack determination. There is danger from both. Those who do not think go ahead and do whatever they are determined to do, for the simple reason that they have no thought process to create doubt within.Osho0 B1 J$ V# {1 N& @; @
The dogmatists and the fanatics of the world are very active and energetic people; for them there is no question of doubting -- they never think! If they feel that heaven is attained by killing one thousand people, they will rest only after killing one thousand people and not before. They never stop to think what they are doing so there is never any indecision on their part. A man who thinks, on the contrary, will keep on thinking instead of making any decision.
, g4 w# h$ {- ?% \0 `: lOshoIf we close our doors for fear of thoughts we will be left with blind faith only. This is very dangerous and is a great obstacle in the path of the meditator. What is needed is an open-eyed discretion and thoughts that are clear, resolute, and which allow us to make decisions. This is the meaning of vivek: clarity, awareness. It means that the power of thinking is complete. It means we have passed through thoughts in such detail that all the doubts are cleared. Now only pure decision is left in its essence.1 H/ @$ Q# e! `/ @3 ^
The chakra pertaining to the third body is manipur. Doubt and trust are its two forms. When doubt is transformed trust is the result. But, remember, trust is not opposed or contrary to doubt. Trust is the purest and most ultimate development of it. It is the ultimate extreme of doubt, where even doubt becomes lost because here doubt begins to doubt even itself and in this way commits suicide. Then trust is born.
( ?6 X7 P9 z3 `5 g1 Y奥修(OSHO)中文社区(Meditation,Love)The fourth plane is the mental body or the psyche, and the fourth chakra, the anahat, is connected with the fourth body. The natural qualities of this plane are imagination and dreaming. This is what the mind is always doing: imagining and dreaming. It dreams in the night and in the daytime it daydreams. If imagination is fully developed, that is to say if it is developed to its fullest extent, in a complete way, it becomes determination, will. If dreaming develops fully it is transformed into vision -- psychic vision. If a man's ability to dream is fully developed he has only to close his eyes and he can see things. He can then see even through a wall. At first he only dreams of seeing beyond the wall; later he actually sees beyond it. Now he can only guess what you are thinking, but after the transformation he sees what you think. Vision means seeing and hearing things without the use of the usual sense organs. The limitations of time and space are no more for a person who develops vision.Osho+ E& I' r8 h  E$ K% M0 _4 T1 e
In dreams you travel far. If you are in bombay you reach calcutta. In vision also you can travel distances, but there will be a difference: in dreams you imagine you have gone, whereas in vision you actually go. The fourth, psychic body can actually be present there. As we have no idea of the ultimate possibility of this fourth body, we have discarded the ancient concept of dreams in today's world. The ancient experience was that in dream one of the bodies of man comes out of him and goes on a journey.Osho,奥修,静心,爱的艺术,Meditation  S) U  ^. a6 @( C8 q4 f6 N
There was a man, swedenborg, whom people knew as a dreamer. He used to talk of heaven and hell and that they can only exist in dreams. But one afternoon, as he slept, he began to shout, "help! Help! My house is on fire." people came running, but there was no fire there. They awoke him to assure him that it was only a dream and there was no danger of fire. He insisted, however, that his house was on fire. His house was three hundred miles away and it had caught fire at that time. On the second or third day news came of this disaster. His house was burnt to ashes, and it was actually burning when he cried out in his sleep. Now this is no longer a dream but a vision. The distance of three hundred miles was no longer there. This man witnessed what was happening three hundred miles away.Osho) u7 U" r7 f' C; x
Now scientists also agree that there are great psychic possibilities of the fourth body. Now that man has set out in space, research in this direction has become all the more important. The fact remains that no matter how reliable the instruments at man's disposal, these cannot be relied upon completely. If the radio communication in a spaceship ceases to function the astronauts lose contact with the world for all time. They will not be able to tell us where they are or what has happened to them. So today scientists are keen to develop telepathy and vision of the psychic body to overcome this risk. If the astronauts were able to communicate directly with the power of telepathy it would be a part of the development of the fourth body. Then space travel can be safe. A lot of work has been carried out in this direction.
! E3 y) I; k* L# U! Z) J+ H! N5 iThirty years ago a man set out to explore the north pole. He was equipped with all that was necessary for wireless communication. One more arrangement was also made which has not made known up until now. A psychic person whose fourth body faculties were functioning was also made to receive the transmission from the explorer. The most surprising thing was that when there was bad weather the wireless failed, but this psychic person received the news without any difficulty. When the diaries were compared later on it was found that eighty to ninety-five percent of the time the signals received by the psychic person were correct, whereas the news relayed by the radio was not available more than seventy-two percent of the time, because there were many breakdowns. Now russia and america are both very eager, and a great deal of work is going on in the field of telepathy, clairvoyance, thought projection and thought reading. All these are the possibilities of the fourth body. To dream is its natural quality; to see the truth, to see the real, is its ultimate possibility. Anahat is the chakra of this fourth body
% l* N, H3 U. f6 V. Y  g9 ?Osho,奥修,静心,爱的艺术,MeditationThe fifth chakra is the vishuddhi chakra. It is located in the throat. The fifth body is the spiritual body. The vishuddhi chakra is connected to the spiritual body. The first four bodies and their chakras were split into two. The duality ends with the fifth body.Osho,奥修,静心,爱的艺术,Meditation9 G# o5 s3 X' G. l1 C) u2 k
As I said before, the difference between male and female lasts until the fourth body; after that it ends. If we observe very closely all duality belongs to the male and the female. Where the distance between male and female is no more, at that very point all duality ceases. The fifth body is nondual. It does not have two possibilities but only one.Osho,奥修,静心,爱的艺术,Meditation$ ^+ j/ \' g7 P& |
This is why there is not much effort for the meditator to make: because here there is nothing contrary to develop; here one has only to enter. By the time we reach the fourth body we develop so much capability and strength that it is very easy to enter the fifth body. In that case how can we tell the difference between a person who has entered the fifth body and one who has not? The difference will be that he who has entered the fifth body is completely rid of all unconsciousness. He will not actually sleep at night. That is, he sleeps but his body alone sleeps; someone within is forever awake. If he turns in sleep he knows it; if he does not he knows it. If he has covered himself with a blanket he knows it; if he has not then also he knows it. His awareness does not slacken in sleep; he is awake all the twenty-four hours. For the one who has not entered the fifth body, his state is just the opposite. In sleep he is asleep, and in the waking hours also one layer of him will be asleep.
. R! Z  \1 e! R3 O8 HOsho,奥修,静心,爱的艺术,MeditationPeople appear to be working. When you come home every evening the car turns left into your gate; you apply the brake when you reach the porch. Do not be under the illusion that you are doing all this consciously. It happens unconsciously by sheer force of habit. It is only in certain moments, moments of great danger, that we really come into alertness. When the danger is so much that it will not do to go about lacking awareness, we awaken. For instance, if a man puts a knife at your chest you jump into consciousness. The point of the knife for a moment takes you right up to the fifth body. With the exception of these few moments in our lives we live like somnambulists.
* f7 P( y& W1 B; M8 X0 t( E' R  Kaoxiu.comNeither has the wife seen the husband's face properly nor has the husband seen the wife's face. If the husband tries to visualize the wife's face he will not be able to do so. The lines of her face will start slipping away and it will be difficult to say whether it was the same face he has seen for the last thirty years. You have never seen, because there must be an awakened person within you to see.奥修(OSHO)中文社区(Meditation,Love)9 p8 Y- R- U5 U
One who is "awake" appears to be seeing but actually he is not -- because he is asleep within, dreaming, and everything is going on in this dream state. You get angry, then you say, "i do not know how I got angry; I did not want to." you say, "forgive me! I did not want to be rude, it was a slip of the tongue." you have used an obscenity and it is you who deny the intention of its use. The criminal always says, "i did not want to kill. It happened in spite of me." this proves that we are going about like an automaton. We say what we do not want to say; we do what we do not want to do.) e+ t& W4 t: a) V1 x
In the evening we vow to be up at four in the morning. When it is four o'clock and the alarm goes off we turn over saying there is no need to be up so early. Then you get up at six and are filled with remorse for having overslept. Then you again swear to keep the same vow as yesterday. It is strange that a man decides on one thing in the evening and goes back on it in the morning! Then what he decides at four in the morning changes again before it is six, and what he decides at six changes long before it is evening, and in between he changes a thousand times. These decisions, these thoughts, come to us in our sleepy state. They are like dreams: they expand and burst like bubbles. There is no wakeful person behind them -- no one who is alert and conscious.; ?% X% N+ t" ~8 ?
So sleep is the innate condition before the beginning of the spiritual plane. Man is a somnambulist before he enters the fifth body, and there the quality is wakefulness. Therefore, after the growth of the fourth body we can call the individual a buddha, an awakened one. Now such a man is awake. Buddha is not the name of gautam siddharth but a name given him after his attainment of the fifth plane. Gautama the buddha means gautam who has awakened. His name remained gautam, but that was the name of the sleeping person so gradually it dropped and only buddha remained.9 c# x+ \% j: T; Y5 R# }
This difference comes with the attainment of the fifth body. Before we enter into it, whatever we do is an unconscious action which cannot be trusted. One moment a man vows to love and cherish his loved one the whole life and the next moment he is quite capable of strangling her. The alliance which he promised for a lifetime does not last long. This poor man is not to be blamed. What is the value of pro-mises given in sleep? In a dream I may promise, "this is a lifelong relationship." what value is this promise? In the morning I will deny it because it was only a dream.aoxiu.com1 X$ ]- [% W- d2 y5 y9 i3 h' k- m
A sleeping man cannot be trusted. This world of ours is entirely a world of sleeping people; hence, so much confusion, so many conflicts, so many quarrels, so much chaos. It is all the making of sleeping men.
( H2 u) A8 {+ o8 `& M奥修(OSHO)中文社区(Meditation,Love)There is another important difference between a sleeping man and an awakened man which we should bear in mind. A sleeping man does not know who he is, so he is always striving to show others that he is this or he is that. This is his lifelong endeavor. He tries in a thousand ways to prove himself. Sometimes he climbs the ladder of politics and declares, "i am so and so." sometimes he builds a house and displays his wealth, or he climbs a mountain and displays his strength. He tries in all ways to prove himself. And in all these efforts he is in fact unknowingly trying to find out for himself who he is. He knows not who he is.Osho,奥修,静心,爱的艺术,Meditation% J8 @. y% ]' H6 m) c
Before crossing the fourth plane we cannot find the answer. The fifth body is called the spiritual body because there you get the answer to the quest for "who am i?" the call of the 'i' stops once and for all on this plane; the claim to be someone special vanishes immediately. If you say to such a person, "you are so and so," he will laugh. All claims from his side will now stop, because now he knows. There is no longer any need to prove himself, because who he is is now a proven fact.Osho& h( k6 h4 ^+ J
The conflicts and problems of the individual end on the fifth plane. But this plane has its own hazards. You have come to know yourself, and this knowing is so blissful and fulfilling that you may want to terminate your journey here. You may not feel like continuing on. The hazards that were up to now were all of pain and agony; now the hazards that begin are of bliss. The fifth plane is so blissful that you will not have the heart to leave it and proceed further. Therefore, the individual who enters this plane has to be very alert about clinging to bliss so that it does not hinder him from going further. Here bliss is sup-reme and at the peak of its glory; it is in its profoundest depths. A great transformation comes about within one who has known himself. But this is not all; there is further to go also.
& N. @/ D# Z3 ~4 Z3 @, p* iOsho,奥修,静心,爱的艺术,MeditationIt is a fact that distress and suffering do not obstruct our way as much as joy. Bliss is very obstructive. It was difficult enough to leave the crowd and confusion of the marketplace, but it is a thousand times more difficult to leave the soft music of the veena in the temple. This is why many meditators stop at atma gyan, self-realization, and do not go up to brahma gyan, experience of the brahman -- the cosmic reality.奥修(OSHO)中文社区(Meditation,Love)+ F' `3 |# ]2 q
We shall have to be alert about this bliss. Our effort here should be not to get lost in this bliss. Bliss draws us towards itself; it drowns us; we get immersed in it completely. Do not become immersed in bliss. Know that this too is an experience. Happiness was an experience, misery was an experience; bliss too is an experience. Stand outside of it, be a witness. As long as there is experience there is an obstacle: the ultimate end has not been reached. At the ultimate state all experiences end. Joy and sorrow come to an end, so also does bliss. Our language, however, does not go beyond this point. This is why we have described god as sat-chit-ananda -- truth-consciousness-bliss. This is not the form of the supreme self, but this is the ultimate that words can express. Bliss is the ultimate expression of man. In fact, words cannot go beyond the fifth plane. But about the fifth plane we can say, "there is bliss there; there is perfect awakening; there is realization of the self there." all this can be described.
' U2 l+ N" |3 W3 A. J0 ~: F' A0 yOsho,奥修,静心,爱的艺术,MeditationTherefore, there will be no mystery about those who stop at the fifth plane. Their talk will sound very scientific because the realm of mystery lies beyond this plane. Things are very clear up to the fifth plane. I believe that science will sooner or later absorb those religions that go up to the fifth body, because science will be able to reach up to the atman.
5 Z3 H/ Y5 D. Q% M( c) G. |奥修(OSHO)中文社区(Meditation,Love)When a seeker sets out on this path his search is mainly for bliss and not truth. Frustrated by suffering and restlessness he sets out in search of bliss. So one who seeks bliss will definitely stop at the fifth plane; therefore, I must tell you to seek not bliss but truth. Then you will not remain long here.Osho,奥修,静心,爱的艺术,Meditation& S- w& [+ D+ l$ Y* U
Then a question arises: "there is ananda: this is well and good. I know myself: this too is well and good. But these are only the leaves and the flowers. Where are the roots? I know myself, I am blissful -- it is good, but from where do I arise? Where are my roots? From where have I come? Where are the depths of my existence? From which ocean has this wave that I am arisen?"
: L, @1 i; M0 NOsho,奥修,静心,爱的艺术,MeditationIf your quest is for truth you will go ahead of the fifth body. From the very beginning, therefore, your quest should be for truth and not bliss; otherwise your journey up to the fifth plane will be easy but you will stop there. If the quest is for truth, there is no question of stopping there.Osho0 Q% s5 E% }5 [# M( C# u$ d
So the greatest obstacle on the fifth plane is the unequaled joy we experience -- and more so because we come from a world where there is nothing but pain, suffering, anxiety and tension. Then, when we reach this temple of bliss, there is an overwhelming desire to dance with ecstasy, to be drowned, to be lost in this bliss. This is not the place to be lost. That place will come, and then you will not have to lose yourself; you will simply be lost. There is a great difference between losing yourself and being lost. In other words, you will reach a place where even if you wish you cannot save yourself. You will see yourself becoming lost; there is no remedy. Yet here also in the fifth body you can lose yourself. Your effort, your endeavor, still works here -- and even though the ego is intrinsically dead on the fifth plane, i-am-ness still persists. It is necessary, therefore, to understand the difference between ego and i-am-ness.奥修(OSHO)中文社区(Meditation,Love). S/ p9 _( t2 }$ I5 E3 B
The ego, the feeling of 'i', will die, but the feeling of 'am' will not die. There are two things in "i am," the 'i' is the ego and the 'am' is asmita -- the feeling of being. So the 'i' will die on the fifth plane, but the being, the 'am', will remain: i-am-ness will remain. Standing on this plane, a meditator will declare, "there are infinite souls and each soul is different and apart from the other." on this plane the meditator will experience the existence of infinite souls, because he still has the feeling of am, the feeling of being which makes him feel apart from others. If the quest for truth grips the mind the obstacle of bliss can be crossed -- because incessant bliss becomes tedious. A single strain of a melody can become irksome.
6 l4 i6 P# F. ~奥修(OSHO)中文社区(Meditation,Love)Bertrand russell once said jokingly, "i am not attracted to salvation, because I hear there is nothing but bliss there. Bliss alone would be very monotonous -- bliss and bliss and nothing else. If there is not a single trace of unhappiness -- no anxiety, no tension in it -- how long can one bear such bliss?"
" C/ K7 ]+ X4 w: V/ W0 I! c) rTo be lost in bliss is the hazard of the fifth plane. It is very difficult to overcome. Sometimes it takes many births to do so. The first four steps are not so hard to cross, but the fifth is very difficult. Many births may be needed to be bored of bliss, to be bored of the self, to be bored of the atman.
* l& T# _5 H" S8 d' @$ a: _8 @Osho,奥修,静心,爱的艺术,MeditationSo the quest up to the fifth body is to be rid of pain, hatred, violence and desires. After the fifth the search is in order to be rid of the self. So there are two things: the first is freedom from something; this is one thing and it is completed at the fifth plane. The second thing is freedom from the self, and so a completely new world starts from here.Osho,奥修,静心,爱的艺术,Meditation! w& z: t# a) Q# P1 v
The sixth is the brahma sharira, the cosmic body, and the sixth chakra is the agya chakra. Here there is no duality. The experience of bliss becomes intense on the fifth plane and the experience of existence, of being, on the sixth. Asmita will now be lost -- I am. The I in this is lost at the fifth plane and the am will go as soon as you transcend the fifth. The is-ness will be felt; tathata, suchness will be felt. Nowhere will there be the feeling of I or of am; only that which is remains. So here will be the perception of reality, of being -- the perception of consciousness. But here the consciousness is free of me; it is no longer my consciousness. It is only consciousness -- no longer my existence, but only existence.Osho,奥修,静心,爱的艺术,Meditation7 a! t1 P! \' e4 {. {
Some meditators stop after reaching the brahma sharira, the cosmic body, because the state of "i am the brahman" has come -- of "aham brahmasmi," when I am not and only the brahman is. Now what more is there to seek? What is to be sought? Nothing remains to be sought. Now everything is attained. The brahman means the total. One who stands at this point says, "the brahman is the ultimate truth, the brahman is the cosmic reality. There is nothing beyond."5 D) N2 o! b8 Z: I
It is possible to stop here, and seekers do stop at this stage for millions of births, because there seems to be nothing ahead. So the brahma gyani, the one who has attained realization of the brahman, will get stuck here; he will go no further. This is so difficult to cross because there is nothing to cross to. Everything has been covered. Does not one need a space to cross into? If I want to go outside of this room there must be some place else to go. But the room has now become so enormous, so beginningless and endless, so infinite, so boundless, that there is nowhere to go. So where will we go to search? Nothing remains to be found; everything has been covered. So the journey may halt at this stage for infinite births.
. V3 P9 i  r7 C- C2 F0 Z0 q' u  k; b% L9 eaoxiu.comSo the brahman is the ultimate obstacle -- the last barrier in the ultimate quest of the seeker. Now only the being remains, but nonbeing has yet to be realized. The being, the is-ness, is known, but the nonbeing has yet to be realized -- that which is not still remains to be known. Therefore, the seventh plane is the nirvana kaya, nirvanic body, and its chakra is the sahasrar. Nothing can be said in connection with this chakra. We can only continue talking at the most up to the sixth -- and that too with great difficulty. Most of it will turn out to be wrong.
( j. G5 a: x( X4 A4 S4 kUntil the fifth body the search progresses within a very scientific method; everything can be explained. On the sixth plane the horizon begins to fade; everything seems meaningless. Hints can still be given but ultimately the pointing finger breaks and the hints too are no more because one's own being is eliminated. So the brahman, the absolute being, is known from the sixth body and the sixth chakra.
4 n4 n; B/ J: F3 cOsho,奥修,静心,爱的艺术,MeditationTherefore, those who seek the brahman will meditate on the agya chakra which is between the eyes. This chakra is connected to the  cosmic body. Those who work completely on this chakra will begin to call the vast infinite expanse that they witness the third eye. This is the third eye from where they can now view the cosmic, the infinite.
  \4 Z: Y6 N/ ?5 I9 P4 ]8 n奥修(OSHO)中文社区(Meditation,Love)One more journey yet remains -- the journey to nonbeing, nonexistence. Existence is only half the story: there is also nonexistence. Light is, but on the other side there is darkness. Life is one part, but there is also death. Therefore, it is necessary also to know the remaining nonexistence, the void, because the ultimate truth can only be known when both are known -- existence and nonexistence. Being is known in its entirety and nonbeing is known in its entirety: then the knowing is complete. Existence is known in entirety and nonexistence is known in its entirety: then we know the whole; otherwise our experience is incomplete. There is an imperfection in brahma gyan, which is that it has not been able to know the nonbeing. Therefore, the brahma gyani denies that there is such a thing as nonexistence and calls it an illusion. He says that it does not exist. He says that to be is the truth and not to be is a falsity. There simply is no such thing, so the question of knowing it does not arise.- x, E8 T. U2 k: A; E9 b" Y2 N: k
Nirvana kaya means the shunya kaya, the void from where we jump from the being into the nonbeing. In the cosmic body something yet remains unknown. That too has to be known -- what it is not to be, what it is to be completely erased. Therefore, the seventh plane in a sense is an ultimate death. Nirvana, as I told you previously, means the extinction of the flame. That which was I is extinct; that which was am is extinct. But now we have again come into being by being one with the all. Now we are the brahman, and this too will have to be left. He who is ready to take the last jump knows the existence and also the nonexistence.奥修(OSHO)中文社区(Meditation,Love)$ M8 H9 _- _3 f+ S. }( S1 O
So these are the seven bodies and the seven chakras, and within them lie all the means as well as the barriers. There are no barriers outside. Therefore, there is not much reason to inquire outside. If you have gone to ask someone or to understand from someone, then do not beg. To understand is one thing, to beg is another. Your search should always continue. Whatever you have heard and understood should also be made your search. Do not make it your belief or else it will be begging.Osho,奥修,静心,爱的艺术,Meditation% j" h7 D5 O4 q: r: y
You asked me something; I gave you an answer. If you have come for alms you will put this in your bag and store it away as your treasure. Then you are not a meditator but a beggar. No, what I told you should become your quest. It should accelerate your search; it should stimulate and motivate your curiosity. It should put you into greater difficulty, make you more restless and raise new questions in you, new dimensions, so that you will set out on a new path of discovery. Then you have not taken alms from me, then you have understood what I said. And if this helps you to understand yourself, then this is not begging.
, y. U) Y- z  ~  g: l# @+ POsho,奥修,静心,爱的艺术,MeditationSo go forth to know and understand; go forth to search. You are not the only one seeking; many others are also. Many have searched, many have attained. Try to know, to grasp, what has happened to such people and also what has not happened; try and understand all this. But while understanding this, do not stop trying to understand your own self. Do not think that understanding others has become your realization. Do not put faith in their experiences; do not believe them blindly. Rather, turn everything into questioning. Turn them into questions and not answers; then your journey will continue. Then it will not be begging: it will be your quest.奥修(OSHO)中文社区(Meditation,Love), R5 U' C3 z- U1 U
It is your search that will take you to the last. As you penetrate within yourself you will find the two sides of each chakra. As I told you, one is given to you by nature and one you have to discover. Anger is given to you; forgiveness you have to find. Sex is given to you; brahmacharya you have to develop. Dreams you have; vision has to evolve.Osho% x$ h' p" W! `! P+ W! K; F
Your search for the opposite will continue up to the fourth chakra. From the fifth will start your search for the indivisible, for the non-dual. Try to continue your search for that which is different from what has come to you in the fifth body. When you attain bliss try to find out what there is beyond bliss. On the sixth plane you attain the brahman, but keep inquiring, "what is there beyond the brahman?" then one day you will step into the seventh body, where being and nonbeing, light and darkness, life and death, occur together. That is the attainment of the ultimate... And there are no means of communicating this state.奥修(OSHO)中文社区(Meditation,Love)2 O( h# c. {, O* X* k
This is why our scriptures end with the fifth body, or at the most they go up to the sixth body. Those with a completely scientific turn of mind do not talk about what is after the fifth body. The cosmic reality, which is boundless and unlimited, begins from there, but mystics like the sufis talk of the planes beyond the fifth. It is very difficult to talk of these planes because one has to contradict oneself again and again. If you go through the text of all that one sufi has said you will say this person is mad. Sometimes he says one thing and sometimes something else. He says, "god is" and he also says, "god is not." he says, "i have seen him" and in the same breath he says, "how can you see him? He is not an object that the eyes can see!" these mystics raise such questions that you will wonder if they are asking others or asking themselves.Osho,奥修,静心,爱的艺术,Meditation. n8 g. d. R6 y* B3 m: ~
Mysticism starts with the sixth plane. Therefore, where there is no mysticism in a religion, know that it has finished on the fifth body. But mysticism also is not the final stage. The ultimate is the void -- nothingness. The religion that ends with mysticism ends with the sixth body. The void is the ultimate, nihilism is the ultimate, because after it there is nothing more to be said.
) B0 m$ B" @, O& ]/ }# P4 zaoxiu.comSo the search for adwaita, the nondual, starts with the fifth body. All search for the opposites ends with the fourth body. All barriers are within us and they are useful, because these very obstacles when transformed become your means to go ahead.Osho,奥修,静心,爱的艺术,Meditation' X' w9 V& G8 N
A rock is lying on the road. As long as you do not understand it will remain an obstacle for you. The day you understand it will become a ladder for you. The rock is lying on the road: as long as you did not understand you shouted, "the rock is in my way. How can I go ahead?" when you have understood you will climb over the rock and go ahead, thanking the rock with the words, "you have blessed me very much, because after climbing over you I have found myself on a higher plane. Now I am proceeding along on a higher level. You were a means and I took you to be a barrier," you will say. The road is blocked by this boulder. What will happen? Cross over it and know. In this way, overcome anger; cross over it and reach forgiveness which is on a different level. Cross over sex and attain brahmacharya which is an entirely different plane. Then you will thank sex and anger for being the stepping stones.
3 ~0 Y1 w7 P5 f! c. ]- {aoxiu.comEvery rock on the path can be a barrier as well as a medium. It depends entirely on what you do with it. One thing is certain: do not fight with the rock, because then you will only break your head and the rock will not be helpful. If you fight with the rock, the rock will bar your way, because wherever we fight we stop. We have to stop near the person or thing we fight with; we cannot possibly fight from a distance. That is why if someone fights sex he has to be involved with sex just as much as another who indulges in it. In fact, many times he is closer to sex, because the one who indulges in it can get out of it someday, can transcend it. But the one who fights cannot get out of it; he keeps going around and around.奥修(OSHO)中文社区(Meditation,Love)% a: n; H* l0 _* r# t" ?2 k: @
If you fight anger you will become angry yourself. Your whole personality will be filled with anger and each fiber of your body will vibrate with it. You will emanate anger all around you. The stories we read of sages and ascetics like durwasa being very angry happen because they fought with anger; thus, they could think of nothing but cursing. The personality of such a person turns into fire. These are people who have fought with rocks and are now in difficulty. They have become what they struggled against.Osho,奥修,静心,爱的艺术,Meditation0 Y; I/ f) U- f, V6 A
You will read of other rishis that celestial maidens descended from heaven and corrupted them in a moment. Strange! This is only possible if a man has fought with sex; not otherwise. He has fought and fought and thus weakened himself. Then sex is secure in its own place; it is just waiting for him to break down. This sex can now burst forth from anywhere. There is little possibility of an apsara actually coming down from heaven -- are such maidens on contract to harass rishis and munis? When sex is suppressed with a heavy hand, an ordinary woman becomes a celestial being. The mind projects dreams at night and thoughts in the day and it becomes completely filled with these thoughts. Then a thing which is not at all fascinating becomes bewitching.Osho,奥修,静心,爱的艺术,Meditation- |8 ~2 _, q0 Y" A7 ^
So the seeker has to beware of the tendency to fight. He should try his utmost to understand, and by trying to understand is meant understanding that which is given to him by nature. Through that which has been given to you, you will attain that which is yet to be attained. This is the starting point. If you run away from that which is the very beginning it is impossible to reach the goal. If you run away from sex in fright how will you ever reach brahmacharya? Sex was the opening given by nature and brahmacharya is the quest that has to be undertaken through this very opening. If you see in this perspective there is no need to beg from anywhere; understanding is what is required. All of existence is there for the purpose of understanding. Learn from anybody, hear everyone, and, finally, understand your own self within.Osho,奥修,静心,爱的艺术,Meditation2 ~0 f. `) d* p+ `+ r
Question 2
: o# s. v' Z4 Q8 F" O. B- _You have enlightened us about the seven bodies. Could you tell us the names of some individuals -- ancient or modern -- who have attained the nirvana body, the cosmic body and the spiritual body?7 z8 u# c% p: b. _9 `
Do not bother about this. It serves no purpose; it is meaningless. Even if I tell you, you have no means to verify it. As much as possible, avoid comparing and evaluating individuals because it serves no purpose; it has no meaning. Drop such concerns.
$ t8 \! C( ^, E- r) zaoxiu.comQuestion 3
* M; [* M7 @8 KOshoDo those who reach the fifth and following bodies again assume physical forms after death?aoxiu.com( T: z7 B' g) l. @
Yes, it is true. One who attains the fifth or the sixth body before death is reborn in the highest celestial realm, and there he lives on the plane of the devas. He can stay in this realm as long as he likes, but to attain nirvana he has to come back to the human form. After attaining the fifth there is no birth in the physical body, but there are other bodies. In fact, what we call devas or gods signifies the kind of body that is obtained. This type of body is obtained after reaching the fifth body. After the sixth body, even these will not be there. Then we shall obtain the form of what we call ishwar, the supreme being.奥修(OSHO)中文社区(Meditation,Love), v1 C+ n' T  K$ O' X8 I$ v9 @
But all these are still bodies. What type is a secondary matter. After the seventh there are no bodies. From the fifth onwards the bodies become more and more subtle until they reach the bodiless state after the seventh.
, e! U3 z' Y2 D" Q  }+ p) W5 s& XOsho,奥修,静心,爱的艺术,MeditationQuestion 4Osho,奥修,静心,爱的艺术,Meditation9 I6 A5 o, Q% x2 B4 M
In a previous talk, you said you prefer shaktipat to be as close to grace as possible -- that it is better if it is so. Does this mean that there is a possibility of gradual progress and development in the process of shaktipat? In other words, is there a likelihood of qualitative progress in shaktipat?
3 c1 H8 z3 b# b1 M! s: DOsho,奥修,静心,爱的艺术,MeditationThere is every likelihood. Many things are possible. In reality, the difference between shaktipat and grace is great. Fundamentally, only grace is useful and without a medium it is at its purest, because there will be no one in between to make it impure. It is just like when I see you directly with my own eyes: your image will be the clearest. Then I put on a pair of spectacles: vision will not be that pure, because now a medium has come in between. Now there could be many varieties of mediums -- pure, impure. A pair of spectacles could be colored, another transparent, and the quality of the lens itself will vary.Osho% N- S! o1 _4 Q- Z" Z% P
So when we obtain grace from a medium there are bound to be impurities and they will be of the medium. Therefore, the purest grace is that which is received directly when there is no medium. Now, for instance, if we could see without the eyes it would mean purer vision, because even the eyes are a medium and are bound to cause some hindrance. Someone may have jaundice, someone may have weak eyesight, someone may have some other eye trouble -- so these are the difficulties. One whose eyesight is weak will find the medium of a particular pair of glasses very helpful. It may perhaps give him a clearer vision than his unaided eyesight, and so the spectacles will have become one more medium. There are now two mediums, but the second medium compensates for the weakness of the first.Osho0 h" _% k( }9 p8 j: [
In exactly the same manner the grace that reaches a person through another gathers impurities along the way. Now if these impurities are such that they have a reverse effect upon the impurities within the seeker, these both will compensate each other. Then what will happen will be nearest to grace. But this will have to be decided separately in each case.* A0 M8 C" n+ `7 d/ M
Therefore, my preference is for direct grace. Do not bother about a medium. If at some time it is necessary in the course of life the glimpse can come through a medium also, but the seeker should not worry or be anxious about this. Do not go begging, because as I said, then the giver is bound to turn up. Then the more dense the medium the more adulterated will be the effect. The giver should be such that he is not conscious of giving; then shaktipat can be pure. Even then it is not grace. You will still need to receive grace directly without a medium. There should be no one between you and god; there should be no one between the divine and you. And this should always be in your mind. This should be your longing and this should be your search. Many happenings will take place on the way, but you are not to stop anywhere; that is all that is required of you. And you will feel the difference. There are bound to be qualitative as well as quantitative differences, and the reasons will be many.
: b) E6 C. @$ w) ]+ W% MShaktipat can take place through a medium who has attained the fifth body, but it will not be as pure as that which would come through a person of the sixth body, because his asmita, his am-ness is still intact. The I is dead, but the am still remains. Now this am will still feel self-pleasure. In a person of the sixth body the am also has disappeared; there is only the brahman. Then the shaktipat will be purer. Yet some illusion remains, because the state of nonbeing has not yet been reached even though the state of being has been. This being is also a very subtle veil -- very fragile, very transparent; all the same, it is there.
( W: w2 V5 Q# c* ^OshoSo shaktipat through a person of the sixth body will be better than that which comes through a person of the fifth body, and it will be very near to direct grace. However close it may be, the slightest distance is, after all, a distance. And the more priceless a thing, the more even the slightest distance becomes a great distance. So invaluable is the realm of grace that even the most subtle veil of being proves to be a barrier.
: q& ^, M& n2 ]4 m奥修(OSHO)中文社区(Meditation,Love)Now the shaktipat obtained from a person who has attained the seventh plane would be the purest -- but still it will not be grace. The purest form of shaktipat descends through the seventh body -- the purest. Here shaktipat will reach its ultimate state, because there is no veil as far as the medium is concerned: he is one with the void. But as far as you are concerned, there are barriers. You will consider him as a human being all your life; your veil will cause the ultimate barrier. He is one with the void; he is without any barriers -- but you will look upon him as an individual.Osho,奥修,静心,爱的艺术,Meditation8 [" L# p0 P3 J5 ^1 `; A9 M
Now suppose I reach the seventh plane: I would know that I have attained the void, but what about you? You will look upon me as a person, and this notion of an individual will become the final veil. You can only get rid of this conception when the happening occurs through the formless. In other words, then you cannot point out from where and how the happening took place. When you will be unable to find the source this notion will drop. The happening must be sourceless. If sunrays are coming you will think that the sun is a person. But when a ray comes from nowhere, when the rain falls without any cloud, then the final veil that is formed by personification falls.奥修(OSHO)中文社区(Meditation,Love)+ K( p+ P- A/ J
As you continue on the distances will become more and more subtle, and the final happening of grace will take place when there is no one in between. Your very thought that there is someone in between is barrier enough. As long as there are two, there is a lot of obstruction: you are there and the other is there. Even when the other is no more, you are, and because you are the other's presence is also felt. The grace which descends without any source, without any origin anywhere, will be the best. The individual in you will flow away in this grace that comes from the void. If another person is present he serves the purpose of saving your individuality despite the fact that he is working for you.
' I3 j+ O$ ^1 C, f' t0 J$ K$ paoxiu.comIf you go to the seashore you experience greater peace, if you go to the forest you experience greater peace, because the other is not present there and so your I remains firm and strong. If two men sit in a room, there are waves and counter waves of tension there even though these two may not be fighting or quarreling or even talking. So even when they are silent the I of each is constantly working. Aggression and defense are there in full swing. These things can go on silently also and there is no need for a direct encounter. The mere presence of two people and a room is filled with tension.Osho1 J% @! M9 r* C
If you were to gain full knowledge of all the currents that come out from you, you would see clearly that a room containing two persons has been divided into two and each individual has become a center. The energy vibrations from both stand facing each other like armies on a battlefield. The presence of the other strengthens your i. When the other leaves, the room will become a different place altogether. You relax. The I that was on edge will let itself go. It now leans against the cushion and rests, it now breathes freely because the other is not there. Hence, the significance of solitude is to relax your ego and to help it to let go. It is for this reason that you are more at ease near a tree than in the company of another person.
0 r9 f) L( o) B; y# r1 OThis is why, in countries where tensions between man and man are becoming deeper, people tend to live with pets. It is easier to live with animals than with men, because they have no i. Tie a collar to a dog, and he goes about happily. We cannot tie a collar to a man in this way, though we try very hard. The wife ties the husband, the husband the wife, and they both go about happily -- but these collars are subtle and cannot be seen openly. Yet each tries to shake off the collar and be free -- but the dog walks happily along wagging his tail. So the pleasure the dog gives no other man can give, because another man at once brings your ego to your attention, and then the trouble starts.
# o3 i' P2 V7 B7 YGradually man tries to break his relationship with others and establish relationships with objects because they are easier to handle. So the bulk of objects is increasing day by day. There are more articles in the house than people. People bring disorder and confusion; objects give no bother. The chair remains where I place it. If I sit on it, it creates no trouble. The presence of trees, rivers, mountains, is not troublesome; therefore, we feel at peace near them. The reason is only this: the I is not standing in full strength before us; therefore, we too feel relaxed. When the other is not there, where is the need for the i? Then the I too is not. But the slightest inkling of the other, and the I jumps to attention. It is worried about its security, about its lack of information as to what the next moment may bring; hence, it has to be ready all the time.
6 [) a# Q  N$ [2 _6 L3 {aoxiu.comThe ego always remains alert until the very last moment. Even if you meet a person of the seventh plane, the ego is alert. Sometimes it becomes excessively alert before such a person. You are not so much afraid of the ordinary man, because even if he hurts you the injury is not very deep. But a man who has reached the fifth body or beyond can inflict deep surgery that reaches up to the same body of yours that he has reached. Thus, your fear becomes more, because "god knows what he might do." you begin to feel something unknown as if unfamiliar forces are watching at you through him, so you become wary. You see an abyss all around him. You become alert and on guard. You begin to feel the experience of the deep valley, and you are caught by the fear that if you go within him you will fall into this abyss.
( Q: g) v# y  D. XOsho,奥修,静心,爱的艺术,MeditationThat is why when men like jesus, krishna and socrates are born we kill them: their very presence causes great confusion among us. To go near them is to go willfully near danger. Then when they die we worship them because now there is no fear. Now we can cast their image into gold and stand with folded hands before them calling them our beloved master. But in their lifetime we treat them differently. Then we are very much afraid of them and this fear is of that which is unknown to us: you do not know for certain what is the matter. The deeper a man goes within himself, the more he becomes like an abyss to us. Then it is just like when someone is afraid to look down into a valley because it makes his head reel. Similarly, to look into the eyes of such a person will also create fear: our heads are sure to reel.Osho6 g* k8 X- f, L- J: R
There is a beautiful story about moses. After hazrat moses had the vision of god he never kept his face uncovered. All his life he went about with a veil drawn over his face, because to look at his face became dangerous. Whosoever did so escaped. There was an infinite abyss in his eyes. So moses moved about with his face covered because people were frightened of his eyes. His eyes seemed to draw them like a magnet towards that unknown abyss within. They became struck with fear because they did not know where his eyes would take them and what would happen to them.奥修(OSHO)中文社区(Meditation,Love)- C2 X% j8 `' ^% ~( E
The man who has reached the seventh and the last plane also exists so far as you are concerned, but you will try to protect yourself from him and a barrier will remain in between. Therefore, shaktipat in this case also cannot be pure. It can be pure if you give up the thought of such a one being a person -- but this can only happen when your I is lost. When you reach the stage where you are completely unaware of the ego you will be able to obtain shaktipat from anywhere, because then there is no question of its coming from anybody; it will have become sourceless, it will have become grace.
- D& T8 c. u' N1 J7 ^Osho,奥修,静心,爱的艺术,MeditationThe greater the crowd, the harder and more condensed is your ego. Therefore, it has long been a practice to get out of the crowd and try to drop the ego in solitude. But man is strange: if he stays under a tree for long he will begin to talk to it and address it as 'you'. If he stays near the ocean he will do the same. The 'i' in us will go to any length to keep itself alive. It will create the other no matter where you go, and it will establish sentimental relationship even with inanimate objects and will begin to look upon them as individuals.
2 N+ D' Q3 p$ e% ^4 {" X9 [# O% yaoxiu.comWhen a person approaches the last stage he makes god the other so that he can save his 'i'. Therefore, the devotee always says, "how can we be one with god? He is he and we are we. We are at his feet, and he is god." the devotee is saying nothing but this, that if you want to be one with him you will have to lose your ego. So he keeps god at a distance and he begins to rationalize. He says, "how can we be one with him? He is great, he is absolute. We are wretched outcastes so how can we be one with him?" the devotee is saving the 'thou' in order to save his 'i'. Therefore, the bhakta, the devotee, never rises above the fourth plane. He does not even go up to the fifth plane: he gets stuck at the fourth. Instead of imagination, on the fourth plane visions come to him. He discovers all the best possibilities of the fourth body. So many happenings take place in a devotee's life that are miraculous, but the bhakta remains on the fourth plane all the same.Osho,奥修,静心,爱的艺术,Meditation: S+ @8 I5 z1 i1 _1 i1 P% [
The atma sadhak -- one who is searching for the self -- the hatha yogi -- the yogi who goes through austerities -- and many others who undergo similar practices, reach the fifth plane at the most. Such a sadhak's intrinsic desire is to attain bliss, to attain liberation and freedom from suffering. Behind all of these desires stands the 'i': he says, "i want liberation" -- not liberation from the i, but liberation of the i. He says, "i want to be free, I want beatitude." his I stands condensed, so he only reaches to the fifth plane.Osho) n: }' V2 r' t+ H  t, C6 b0 P
The raja yogi reaches up to the sixth plane. He says, "what is there in the 'i'? I am nothing; he alone is -- not i, but he, the brahman, is everything." he is ready to lose the ego but he is not prepared to lose his being. He says, "i shall remain as part of the brahman; I am one with him. I am the brahman. I shall let myself go, but my inner being within me will remain merged in him." such a seeker can go up to the sixth body.Osho,奥修,静心,爱的艺术,Meditation, F+ h6 Z3 c9 I$ {; P/ i9 M
A meditator like buddha reaches the seventh plane because he is ready to give up all -- even the brahman. He is ready to lose himself and lose everything. He says, "let what is remain. On my part I do not desire anything to remain: I am ready to lose my all." he who is prepared to lose everything is entitled to gain all.
' L5 Z3 w' C5 O3 ?9 wOshoThe nirvanic body is attained only when we are prepared to be nothing. Then there is a readiness to know even death. For knowing life many are ready. Therefore, he who wants to know life will stop at the sixth plane. But he who is ready to investigate death also will be able to know the seventh plane.
: m  m" u0 y+ Z  U2 e  b0 Z( W9 n* s8 n奥修(OSHO)中文社区(Meditation,Love)Question 5
: p$ o; d8 ?7 S8 ^2 WOshoWhy has the meditator who has gained the capacity for vision and subtle sight on the fourth plane -- and many have attained this stage -- not been able to reveal the knowledge of the moon, the sun, the earth and their movements, as the scientists have done?
" o5 G" n# D3 x  _4 l: [6 mOshoThree or four things have to be understood in connection with this. The first thing is that many of these facts have been revealed by persons such as these, of the fourth plane. For instance, there is very little difference between the age of the earth as shown by these men and as shown by the scientists, and as yet it cannot be said that science is correct. Scientists do not themselves claim to be absolutely correct.
; }3 p7 ^) @3 c% G" f, E0 I# TSecondly, there is even less difference in the information given by each of these two categories about the shape and measurement of the earth. Besides, even in connection with this matter it is not necessarily the case that those who have reached the fourth plane are wrong in their estimate. The shape of the earth is forever changing. The distance between the earth and the sun is not the same as it was in ancient times, and the same is the situation between the moon and the earth. Africa is not where it used to be; once upon a time it was joined with india. Thousands of changes have occurred and are still occurring, and many changes take place constantly. Keeping in mind these constant changes you will be surprised to know that people of the fourth plane have long ago revealed many of the discoveries that science is making today.
% e! e7 x4 o" a* h0 M# maoxiu.comIt should also be understood that there is a fundamental difference between the language of expression of the man of the fourth plane and the scientist. This is a very great difficulty. The man of the fourth plane has no mathematical language. He has the language of vision, images and symbols. He has the language of signs. As there is no language in dreams, in vision too there is no language. If we understand thoroughly we will know that if we were to dream at night what we did throughout the day we would have to choose the medium of symbols and signs, because there is no language there. If I am an ambitious person who wants to be above everybody else, I will dream I am a bird flying high in the skies over and above other birds. In dreams I will not be able to express verbally that I am ambitious, so the whole language changes in dreams. In the same manner, the language of vision is not of words but of pictures.奥修(OSHO)中文社区(Meditation,Love)$ }& A6 }! v) ^( ]$ E5 }
Dream interpretation began to develop after freud, jung and adler. Now we can find out the meaning of a dream. In the same manner, whatever persons of the fourth plane have said still awaits interpretation. As yet we have not even been able to explain the phenomenon of dreams thoroughly; explanation of psychic visions is an altogether different matter. We must know the meaning of what has been seen in visions and of what people of the fourth plane are saying.aoxiu.com+ W- q" v0 f: P1 y# M
For example, when darwin said that man has evolved from the animal he spoke in a scientific language. But if we were to read the story of the hindu incarnations we would find that this is nothing but the same story told thousands of years ago in symbolic form. The first incarnation was not a man, he was a fish. Darwin also says that man's first form was that of a fish. Now, when we say that the first incarnation was matsya avatar -- a fish, this is symbolic. This is not the language of science: an incarnation and a fish! We denied this statement. But when darwin said that the first element of life came in the form of the fish and then other forms followed, we readily agreed because it seemed reasonable to us. Darwin's method and search is scientific.
$ F6 w* ?9 W+ b; _6 k奥修(OSHO)中文社区(Meditation,Love)Now those who saw visions saw the divine first taking birth as a fish. The visionary speaks the language of parables. Then the second incarnation is a tortoise. This creature belongs both to the land and water. Obviously, the transition of life from water to land could not be sudden. There had to be an intermediary state. So whatever creature evolved must have belonged both to land and water. Then gradually the descendants of the tortoise began to live on land, and then there must have been a marked separation from life in the water.奥修(OSHO)中文社区(Meditation,Love)& D0 K+ e$ \+ K) e! S4 Y$ `2 c) b
If you read through this story of the hindu incarnations you will be surprised to note that we had discovered long ago what darwin discovered thousands of years later, and in the right chronological order. Then, before the final metamorphosis, there is the half-man, half-animal avatar -- narsinh avatar. After all, animals did not become human at one stroke; they too must have had to pass through the intermediate phase where there were half men and half animals. It is impossible that an animal gave birth to a human being. There is a missing link between animal and man which could be narsinh -- half man and half animal.
  o8 S4 O+ K" t' v0 ]  E0 SIf we understand all these stories we will know that what darwin said in scientific terms people of the fourth plane said long ago in the language of the puranas. But up to now these hindu mythological scriptures have not been properly explained. The reason for this is that the puranas have fallen into the hands of ignorant, illiterate people. They are not in the hands of scientists.
, @; P1 T# |9 Z" k, Yaoxiu.comAnother difficulty is that we have lost the key to decipher the code of the puranas. We do not have the deciphering code; hence, the difficulty. Now science says that man can exist on earth at the most for another four thousand years. The forecast in many puranas is that this world cannot last for more than five thousand years. Science speaks a different language. It says the sun will cool down, its rays will diminish, its heat will diffuse, and in four thousand years it will get cold. Then life on earth will cease together with it.
: S2 }; a& j8 n4 o$ r, f" vOshoThe puranas speak a different language. And if the puranas give a time of five thousand years and not four thousand as the scientists say, it should be kept in mind that it is yet not decided whether science is absolutely correct. It can be five thousand -- and I believe that it will be, because there can be a mistake in the calculation of science but there is never a mistake in vision. Science, therefore, improves upon itself day by day. It says one thing today and another tomorrow and yet another the day after. It has to change every day. Newton says one thing, einstein says something else.- U9 A2 O6 t( z
Every five years science changes its theories because it comes upon better solutions. It cannot be decided whether the ultimate in science will be different from the visions of the fourth plane. And if these do not coincide with each other it is not necessary to make hasty decisions on the grounds of what we know now through science and through what is told by the visionaries. Life is so profound that only an unscientific mind makes a hasty decision. If we examine the discoveries of science over the last hundred years we will find that all discoveries that are a hundred years old read like puranic tales: no one is ready to be-lieve them any more because other and better things are discovered in the course of time.
/ ]8 P- ]' z8 W3 W* D0 ~( NOshoThe code that revealed the truth in the puranas is lost. Now, for example, if there is a third world war, the first outcome of it will be that all of the educated, civilized class of people will be destroyed. It is strange that only the uneducated, uncultured people will remain. Some primitive tribes in india in the faraway mountains and jungles will go unscathed. No one will be spared in bombay or new york. Whenever there is a world war it is always the best communities that are destroyed, because it is they who are attacked. Some aboriginal in bastar, india, might survive. He might tell his children of the planes in the skies though he will not be able to explain them. He had seen them flying and that is a truth, but he cannot explain the how and why of it as he does not have the code. The code was with the people of bombay, but now they are dead.
6 R$ L, H. w. `4 j" HFor a generation or two the children might believe in their elders, but later on they will ask in doubt, "you have seen them?" and the elders will reply, "so we have heard, so our fathers said -- and they in turn were told by their fathers -- that planes flew in the skies. Then came the big war and everything was destroyed." by and by the children will question, "where are the planes? Show us some indication, some sign." after two thousand years the children will say, "this is all the imagination of our forefathers. No one ever flew in the skies."奥修(OSHO)中文社区(Meditation,Love)7 Z) X& y3 T8 _. g
Such events have taken place. In this country the knowledge that was obtained by the psychic mind was destroyed in the battle of the mahabarata. It is now only a story. Now we are suspicious of whether rama could have flown in a plane from sri lanka. It is all a matter of doubt because when not even a bicycle remains from that age, then the airplane seems to be an impossibility. And there is no mention of it in any book. In fact, the entire knowledge that existed before the mahabharata was destroyed in this war. That which could be retained in the memory was all that could be saved. Therefore, the names of the ancient branches of knowledge were smriti -- traditionally remembered and written down later; and shruti -- traditionally heard and then written down. These are collections of knowledge which were remembered and which were told; they are not an account of proven and tested facts. Someone told someone, then he told someone else, and all these things we have gathered and kept in the form of these scriptures. But now we cannot claim to prove anything from them.
! A" o" o5 Y! K( E" M3 F. V. c, `奥修(OSHO)中文社区(Meditation,Love)Remember also that the intelligentsia of the world consists of a very small number of people. If an einstein dies it will be difficult to find another to explain the theory of relativity. He himself said that there were not more than ten to twelve people who understood this theory. If these twelve died we would have books on relativity but not a single man who understands it. Similarly, the mahabharata destroyed all the proficient people of those times. Then what remained became just stories. Now, however, investigations are going on for their verification, but we in india are unfortunate because we ourselves are doing nothing in this direction.
+ h- _& _5 ?6 M+ c  X3 OOsho,奥修,静心,爱的艺术,MeditationRecently, a place has been discovered that is about four to five thousand years old and which seems to have been an airport. There is no other possible reason for such a place. Such constructions have been found which could not have been possible without machines. Really, the stones that were lifted up the pyramids are as yet beyond the capacity of our largest cranes. These stones have been placed there -- that much is clear -- and they have been lifted by men. Either these people had elaborate machinery at their disposal or they made use of the fourth body.6 f. `1 ~+ `/ {. }
For example, I shall tell you an experiment which you may try. Let one man lie down on the ground. Now four others should gather around him. Two should place their fingers on his knees one on each side, and the other two similarly under his shoulders. Let them put only one finger each. Then each should make a firm resolve to lift him only with his finger. They should breathe hard for five minutes, then hold the breath and lift the man. They can succeed in lifting this man with their fingers only. So the boulders of the pyramids were either lifted by giant cranes or by some psychic force. The ancient egyptians might have utilized some such method; there is no other way. The rocks are there and they have been placed there: this cannot be denied.
# y' a7 y, f# D2 k6 w8 d7 d7 XOsho,奥修,静心,爱的艺术,MeditationAnother thing to note is that psychic force has infinite dimensions. It is not absolutely necessary that a person who has attained the fourth plane should know about the moon. It is possible he is not interested to know; he may not consider it worth knowing. Such persons were interested in knowing other things -- things which were more valuable according to them -- and they have completed their search in these directions. For instance, they were eager to know if spirits were an actuality or not -- and they have known. Now science has discovered that spirits are there. Those who had reached the fourth body were eager to know where people go after death and how.
$ W3 |6 t" N) i% j$ g7 W% gOsho,奥修,静心,爱的艺术,MeditationThose who reached the fourth plane had hardly any interest in the material world. They did not care about the diameter of the earth. To expect them to be interested in such matters is like children telling a grownup, "we do not consider you wise because you cannot tell us how a doll is made. The boy next door knows all about it. He is all-knowing." they are right in their own way, because they are interested in knowing what is inside the doll, whereas the elders cannot be.
/ b) s, ^( C) Q! rOshoThe inquiry of a man of the fourth plane changes dimensions. He wants to know other things. He wants to know about the journey of the soul after death: where a man goes when he dies, what paths he travels, what the principles of the journey are, how he is born again, and whether his birth and birthplace could be foretold. This man is not interested in man going to the moon: that is irrelevant for him. He is eager to find ways for man's enlightenment, because that alone is meaningful for him. Such a man was always anxious to know how the atman entered the womb when a child was conceived, whether an atman could be helped to choose the right womb, and how long it takes for an atman to enter the embryo.
. L* ~; P% _3 _/ M+ {( ~1 N, Taoxiu.comThere is a tibetan book called the tibetan book of the dead. Everyone in tibet who attained the fourth body has worked on one project: how a person can best be assisted after death. Suppose you are dead: I love you, but I cannot help you after death. But in tibet there is a full arrangement to guide and assist a man and to encourage him to take a special birth and enter a special womb. Science will still take time to discover this, but it will discover it, there is no difficulty. And the tibetans have found ways and means to test the validity of these happenings also.aoxiu.com$ K" d$ R. g0 ?( ]6 z
In tibet, when the dalai lama dies he tells beforehand where he will take birth next and how the others should recognize him. He leaves symbols behind for his recognition. Then after he dies the search starts all over the country. The child that tells the secret of the symbol is taken to be the incarnation of the dead lama, because he alone knows the secret. The present dalai lama was discovered in this manner. The dalai lama preceding him had left a symbol. A special saying was proclaimed in every village, and the child who could explain it was understood to be the one in whom the former lama's soul had taken entry. The search took long, but finally the child was discovered who could explain the code. It was a very secret formula, and only the authentic dalai lama could know its meaning.
/ R' P6 [( P3 M/ J" _  t9 }  sSo the curiosity of a man of the fourth plane is entirely different. Infinite is the universe and infinite are its mysteries and secrets. Do not think that we have discovered all that is to be discovered by present-day scientific research. A thousand new sciences will come to light because there are thousands of different directions and dimensions. And when new sciences develop people will call us nonscientific people, because we will not have known what they will know. But we should not call the ancient people nonscientific; it is only that their curiosity was of a different nature. The possible dimensions for inquiry are so diverse and so many.奥修(OSHO)中文社区(Meditation,Love)* q$ D2 o  P+ Q$ Q% j
We can very well ask that as we have found cures to many illnesses, why did these people of the fourth plane not find them? You will be shocked to know the number of herbal remedies prescribed in the ayurvedic and yunanic branches of medicine. How could these people, without the aid of research in laboratories, discover the proper cures for every illness? There is every possibility that this was brought about by the use of the fourth body.aoxiu.com& L# u) u& `7 o# }/ m# I& y
There is a well known story about vaidya lukman which tells that he would go up to each plant and ask what were its uses. Now, this story has become meaningless in the world of today. It seems to be a failure of logic to expect plants to talk. It is also a fact that until the last fifty years plants were not supposed to have life. But now science admits there is life in plants. Thirty years ago we did not believe that plants also breathe; now we admit that they do. Fifteen years ago we did not believe that plants could feel, but in the last fifteen years we have had to admit that they do. When you approach a plant in anger its psychic state changes, and when you approach it in love then again it changes. So it will not be out of place if we discover in the next fifty years that we can talk to plants also -- but this will be a gradual development.Osho,奥修,静心,爱的艺术,Meditation, S- a% d% I7 h2 Q
However, lukman proved it long ago. But this mode of conversation could not have been the same as ours. To become one with plants is a quality of the fourth body. Then they can be questioned. I believe this story, because there is no mention of any laboratory huge enough in those days where lukman could have carried out his research on the millions of varieties of herbs he brought into use. It is improbable, because each herb would require a lifetime to reveal its secret if done scientifically, whereas this man talked of unlimited herbs. Now science admits the efficiency of many of these herbal cures in illness and they are still used. All of the research of the past is the research of the men of the fourth plane.Osho,奥修,静心,爱的艺术,Meditation! u8 t1 _6 c0 n( w4 E6 M. o
Now we treat thousands of illnesses, which is very unscientific. The man of the fourth plane will say, "there are no illnesses at all. Why are you treating them?" now science understands this and allopathy is using new methods of treatment. In some hospitals in america they are working on new methods. Suppose there are ten patients suffering from the same ailment. Five are given water injections and the other five are given the regular medicinal treatment. Then the findings show that the patients of each group respond to their treatment equally. This proves that those treated with water were not really ill but had an illusion of illness. If these people were given the regular treatment for this illness it would have poisoned their systems and brought about contrary results. They required no treatment.
8 t3 S& b. C4 b) \" m# Gaoxiu.comMany illnesses are born out of unnecessary treatment and then they are difficult to cure. If you have no real illness -- only a phantom illness -- the medicine for that illness will have to act in some way even though the necessary conditions of the illness are not within you. It will create poisons within for which you will have to undergo new treatments. The phantom illness will go on giving way to some actual malady. According to science, ninety percent of illnesses are psycho-somatic. Fifty years ago modern science refused to believe this, but now allopathy admits it as fifty percent. I say they will have to admit to forty percent more, because that is the reality.
/ ~, m8 j: f8 a6 R+ }, k, ^Osho,奥修,静心,爱的艺术,MeditationThere is now no one to define what the man on the fourth plane knew; no one has tried to interpret him. There is no man who can put his knowledge in the right perspective in today's scientific terms; this is the only difficulty. Once this can be done there will be no problem. But the language of parables is very different.Osho,奥修,静心,爱的艺术,Meditation7 j8 h: i, x4 d5 j" _
Today science says that the sun's rays pass through a prism and break into seven parts, and in this way they become distributed into seven colors. The rishis of the vedas say, "the sun god has seven horses of seven colors." now this is the language of parables. "the sun has seven horses of different colors and he rides them" means that the sun's rays break into seven parts. The latter is a parable and the former is the scientific version. We will have to understand the language of parables just as we understand the language of science today. There should not be any difficulty.Osho/ b* Y& h; F! d
People with parapsychic faculties predict things much earlier and science understands them much later. But then predictions are all in a symbolic language. It is only when science proves the same facts that they are put down in the normal day-to-day language. Before that there is no language. You will be surprised to know, if you investigate in all directions, that science is just a recent arrival and language and mathematics came much earlier. Those who discovered language and mathematics, what statistics could they have used? What means could they have had -- what measure? How did they come to know that the earth goes around the sun once a year? It is this one revolution of the earth around the sun that has been taken as one year. Now, this is a very old discovery -- very much before science; the same is the case with the fact that there are three hundred sixty-five days in a year. But there does not seem to have been any scientific means behind the ancient seers. Therefore, psychic vision is the only alternative answer.奥修(OSHO)中文社区(Meditation,Love)6 K3 L& N% n$ K! i4 B
A very strange fact came to light. A man in arabia has in his possession a map of the world which is seven hundred years old. This is an aerial view of the world which could not possibly have been conceived of on land. There are only two solutions: either there were airplanes seven hundred years ago -- and this does not seem possible -- or some person lifted himself that high in his fourth body and then drew the map. One thing is certain: there were no airplanes then. But this aerial map of the world was made seven hundred years ago. What does this mean?; }  n9 c0 d8 [! Y7 [5 B8 s" \
If we were to study charak and sushrut, two ancient masters of the science of herbs, we would be shocked to know that they have described everything about the human body which scientists came to know by dissection. There could be only two means of knowing. One possibility is that surgery had become so subtle that there could be no evidence of surgery being carried out -- because no surgical instruments or books on surgery have been discovered. But there are descriptions of very minute parts of the human body -- parts so minute that science could discover them only much later, parts which only twenty-five years ago scientists refused to accept as being present. But these have been described by these ancient physicians. There is a second possible way by which they could have known: a person in a state of vision may have entered the human body and seen these things.Osho,奥修,静心,爱的艺术,Meditation/ @# w+ i  t4 i9 w9 F
Today we know that x-rays can enter the human body. If a man said that he could photograph our bones a hundred years ago we would not have believed him. Today we have to believe because it is so. But do you know: the eyes of a man in the fourth body can see even more deeply than an x-ray, and that a picture of your body can be made which is more complete than that which is made as a result of dissection. Surgery developed in the west because there they bury their dead. In a place like india where the body is burned this was not possible. And you will be surprised to know that this research came about with the help of thieves, so they would steal the dead bodies and sell them to the physicians for research and studying.
' F, f1 G$ N) q* d5 w; D+ b" fOsho,奥修,静心,爱的艺术,MeditationThe custom of cremation was also the idea of psychic persons, because they believed that the soul had difficulty in taking a new birth if the body of the previous life still remained. It then hovered around the old body. If the body is burned to ashes the soul will be rid of this encumbrance -- because once it sees the body turning to ashes, in the next body it will perhaps realize that what it considered to be its own was after all only a destructible thing.
1 F- T0 T  y! p, yOsho,奥修,静心,爱的艺术,MeditationSo there was cremation in india, and hence no way of dissecting the human body. In the west thieves had stolen the bodies from burial grounds and sold them to scientists for their research. There were court cases and many other difficulties for these people, because stealing a corpse and dissecting it were both considered crimes.Osho0 g4 a4 L9 W" u3 c( N# m
So what we have come to know by countless dissections, books three thousand years old reveal without any dissection. This only proves that there is another method by which things can be known besides scientific experimentation. Sometime I shall talk in detail on this subject so that you may understand better.

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脉轮能量书Ⅰ 第八章 唤醒沉睡的脉轮
; @8 ^% v+ H4 R' ?" q& O4 k0 Q( X& l0 |, ]奥修(OSHO)中文社区(Meditation,Love)
( f) i* `9 i: t, [5 f5 F" P1 t, ^- ~aoxiu.comThe Divine Melody
* ?  G% U3 h* s, g! @9 l4 b; oOsho,奥修,静心,爱的艺术,MeditationChapter #6
( B' p: X" ?6 Z5 j# t4 nOshoChapter title: : You will awake praying
. ^+ s% X% ]  T) x2 saoxiu.com6 January 1977 am in Buddha Hallaoxiu.com0 a4 z4 J3 H4 _( R3 \3 S: W8 g  ]
aoxiu.com, Y9 @; P- T! s7 M4 |8 R: x4 v( T
        Archive code:         7701060Osho$ g% g% C6 f5 I: Y5 Z1 u! V8 h
        ShortTitle:         MELODY06Osho,奥修,静心,爱的艺术,Meditation& x% p6 O4 W/ w, q2 _3 w
        Audio:         YesOsho,奥修,静心,爱的艺术,Meditation* K. p; y: K, k7 _* L: K
        Video:          Noaoxiu.com* u- p0 h" r& r1 Q+ N% l; i
        Length:         86 mins
% ^3 V* ]9 o) g# d奥修(OSHO)中文社区(Meditation,Love)
) }) l+ r8 j9 K/ @9 c3 L2 W$ l/ DOsho
+ Z( y8 h4 b0 X6 eaoxiu.comQuestion 1
. |+ M: V) A+ O( D% n8 cOshoIS THERE A SLEEP CHAKRA TOO?
- m5 f; V/ f& k7 I; h) yOsho,奥修,静心,爱的艺术,Meditation
* x! I' i: x. S* g& V! [' I6 O" k7 Daoxiu.comEach chakra has a sleep part, except the last -- the SAHASRAR. At the seventh chakra, awareness is total: it is pure awareness. That's why Krishna says in the Gita: The yogi never sleeps. "The yogi" means one who has come to the last center of his being, to the ultimate flowering; one who has become a lotus. He never sleeps. His body sleeps, his mind sleeps: he never sleeps. Even when a Buddha is sleeping, deep in the innermost core of his being a light goes on burning bright.aoxiu.com2 l/ _; [  Z& u0 c3 w
The seventh chakra has no sleep part to it, otherwise all the six chakras have both: yin, yang. Sometimes they sleep and sometimes they are awake: day, night -- they have both aspects. When you feel hungry, the center for hunger is awake. If you have ever tried fasting, you would be surprised. If you try fasting, then for two, three days in the beginning you will feel hunger, and then sometimes hunger will disappear completely. It will come again, it will disappear again, it will come again... and you are not eating at all, so you cannot say, "The hunger disappears because I have eaten." You are fasting: sometimes hunger comes with great power, tries to overpower you -- and if you remain undisturbed by it, the hunger goes. The chakra has fallen asleep -- it will awake again in its turn when the day will come; it will fall back into sleep again.Osho,奥修,静心,爱的艺术,Meditation8 F( e$ a4 c2 d1 c1 o
The same happens with the sex center. You feel so hungry for love, then you have made love -- and then suddenly all desire for love disappears. The chakra has fallen asleep. If you try celibacy, without repression, then you will be surprised. If you don't repress your sexual desire, you simply watch it.... Try it for three months -- just be watchful. When the desire comes, sit silently, let it be there, let it knock on your doors, listen to it, be attentive -- but don't be carried away by it. Let it be there: don't repress it, and don't indulge in it. Be a witness -- and you will be surprised again. Sometimes the desire comes with such intensity that one feels one may go crazy. And then automatically on its own accord it disappears, and sex becomes irrelevant. Again it comes, again it disappears. The chakra goes on moving: sometimes it is day, then sex arises; sometimes it is night, then sex goes to sleep.
5 A  b( k& F! a, fOshoAnd so is true about all the six chakras below the seventh. Sleep does not have a separate chakra; sleep has a counterpart with each chakra, except SAHASRAR. So one thing more to be understood: as you grow higher and higher in your chakras, you will have a better quality of sleep because a higher chakra has a deeper quality of relaxation. The man who lives with the first -- MULADHAR -- will not have a deep sleep. His sleep will be very superficial because he lives with the physical, the material.
% j- U* t6 f, j# oOshoI can describe these chakras in this way too. First, the material -- MULADHAR. Second, the vital -- SVADHISTHAN. Third, the sexual, the electrical -- MANIPURA. Fourth, the moral, aesthetic -- ANAHATA. Fifth, the religious -- VISUDDHI. Sixth, the spiritual -- AJNA. And seventh, the divine -- SAHASRAR.' ~, f) K/ e9 M
As you move higher, your sleep will go deeper and will have a new quality to it. The man who is food-obsessed and lives only to eat and eat and eat, his sleep will be very disturbed. His sleep will not have silence, peace to it; his sleep will not have music in it. His sleep will be nightmarish. the man who is a little higher than the food-addict, a man who is more interested in persons that in things and wants to absorb people, will have a deeper sleep -- but not very deep. The sexual person will have the deepest, in the lower realm. That's why sex is used almost as a tranquillizer. If you cannot fall asleep, make love -- and immediately you will be falling asleep. Love relieves you of tensions. In the West, doctors go on prescribing sex for those who suffer from sleeplessness. Now they even prescribe sex for people who are prone to heart-attacks, because sex relaxes, gives you deep sleep.
9 e1 m1 Q! E  X+ JOsho,奥修,静心,爱的艺术,MeditationOn the lowest plane, sex gives you the deepest sleep. Then if you move still higher, with the fourth -- ANAHATA -- sleep becomes tremendously tranquil, silent, very purifying and refined. When you love somebody, your relaxation is tremendous, immense. Just the idea that somebody loves you and you love somebody, relaxes you; all tensions are gone. The world is no longer alien, it is a home. With love, the house is transformed into a home and the alien world becomes a community, and nothing is far away. Through the person you love, God has come very much closer. A loving person knows a deep sleep. Hate, and you will miss your sleep. Be angry, and you will miss your sleep -- you will fall lower. Love, have compassion, and you will have a deep sleep.Osho,奥修,静心,爱的艺术,Meditation( j4 J9 p2 G4 _
With the fifth, sleep becomes almost prayerful. Hence, all the religions of the world have been insisting that before you go into sleep, pray. Let prayer be associated with sleep. Never fall into sleep without prayer, so the rhythm goes on vibrating in your sleep. The reverberations of the prayer will transform your sleep. The fifth is the center of prayer -- and if you can pray, and if you can fall asleep praying, you will be surprised in the morning: you will awake, and you will awake praying. Your very wakefulness will be a sort of prayer. With the fifth, sleep becomes prayer. It is no longer ordinary sleep. You are not only going into sleep, you are going in a subtle way into God.
' u  T& K/ Z3 r0 P* |Osho,奥修,静心,爱的艺术,MeditationSleep is a door when you forget your ego; and it is easier to drop into God than while you are awake, because when you are awake the ego is very strong. When you fall deep into sleep your healing powers function to their total optimum capacity. Hence the physicians say that if a person is ill and cannot sleep then there is no possibility for his being healed -- because healing comes from within. Healing comes when the ego is absolutely nonexistential: when the ego is not, then the healing power flows from the within -- it wells up. The man who has moved to the fifth, the VISUDDHI chakra -- to the chakra of prayer -- his life becomes a benediction. You can see: even if he walks you will feel the quality of relaxation in his gestures, in his movements.Osho,奥修,静心,爱的艺术,Meditation' ?4 e8 i3 e) C  v7 u
The sixth chakra -- AJNA -- is the last, where sleep becomes perfect, beyond which sleep is not needed: the work is finished. Up to the sixth, sleep is needed. With the sixth, sleep becomes meditative -- not even prayerful but meditative -- because in prayer there is a duality: I and Thou, the devotee and the deity. With the sixth, even that duality disappears. Sleep is profound... as profound as death. In fact, death is nothing but a great sleep, and sleep is nothing but a small death. With the sixth, sleep penetrates to your deepest core... and then the work is finished. When you come out of the sixth to the seventh, sleep is no more needed. You have gone beyond duality. Then you are never tired, so sleep is not needed.Osho,奥修,静心,爱的艺术,Meditation; k8 F# Q6 B% C0 M# v
This state of the seventh is the state of pure absolute awareness -- call it the state of Christ, Buddha, God.
) B8 M  W' f$ u/ U1 N! ?aoxiu.com, w7 k* P: [% k# x/ k' Z! s% _: R
The same person has asked another question, related to the first:    IF SEX CHANGES INTO LOVE, DOES THE URGE TO DOMINATE BECOME WILL, OR THE EFFORT TO BE CONSCIOUS?
% \# ^( g0 z& N( A2 ]Osho,奥修,静心,爱的艺术,Meditation
8 P0 `; P2 J' e: `, ?OshoThis too has to be understood. The first three lower centers are deeply related with the second part -- the three higher centers. First, MULADHAR, SVADHISTHAN, MANIPURA: these are the first three. The second three are: ANAHATA, VISUDDHI, AJNA. These are the two pairs. They are joined together deeply, and it has to be understood -- it will be helpful for you, for your journey.Osho2 j; f; l/ C4 R: v! y9 r1 i8 E
The first chakra is concerned with food and the fourth chakra is concerned with love. Love and food are deeply related, joined together. Hence it happens that whenever somebody loves you, you don't eat much. If a woman is loved she remains lean, thin and beautiful. If she is not loved she starts becoming fat, ugly, goes on accumulating; she starts eating too much. Or, vice versa too: if a woman does not want to be loved, she starts eating too much. That becomes a protection -- then nobody will be attracted towards her.
$ A0 }: y# T2 m7 K3 P2 i# faoxiu.comHave you watched it? If a beloved comes to your home, a friend has come, and you are so happy, and so full of love -- that day, appetite disappears. You don't feel like eating -- as if something more subtle than food has fulfilled you, something more subtle than food is inside you and the emptiness is not there. You are full, you feel full. Miserable people eat too much, happy people don't eat too much. The more happy a person, the less he is addicted to food -- because he has a higher food available: love. Love is food on a higher plane. If food is food for the body, love is food for the spirit.
8 `; h' ?, x: Y' q0 d5 }! dOsho,奥修,静心,爱的艺术,MeditationNow even scientists are suspecting it. When a child is born, the mother can give just milk, bodily food. She may not give love -- then the child will suffer; his body will grow but his spirit will suffer. Just bodily nourishment is not enough: spiritual nourishment is needed. If a mother only gives food and not love then she is not a mother, she is only a nurse. And the child will suffer for his whole life -- something will remain stuck, ungrown, retarded. The child needs food, the child needs love: love is needed even more than food.
% n6 F6 {0 `0 D6 d7 j9 zOsho,奥修,静心,爱的艺术,MeditationHave you watched it? If a child is given love he does not bother about food much. If the mother loves the child she is always worried that the child is not drinking as much milk as he should. But if the mother is nonloving then the child drinks too much milk. In fact it is difficult to take him away from the breast because the child becomes afraid: love is not there, he has to depend only on physical food -- the subtle food is missing.Osho,奥修,静心,爱的艺术,Meditation2 f3 |* @1 h1 i4 a
And this goes on happening in your whole life. Whenever you feel that you are missing love, you go on stuffing your body with food -- it becomes a substitute. Whenever people feel empty and they don't have that thrill that love brings, that zest that love brings, that energy that love releases, they start stuffing their body with food. They have fallen back to their childhood; they are in a regressed state.Osho,奥修,静心,爱的艺术,Meditation3 i0 Z) v  v7 e. a/ d* S1 Y
Children who are given enough love are never addicted much to food. Their spirit is so full: the higher is available -- who bothers about the lower?Osho,奥修,静心,爱的艺术,Meditation8 B/ M) M7 w& b, E, E3 _
Remember, all the religions have talked about fasting for a certain reason. Unless you are taken out of your food obsession prayer will not happen. Hence, fasting gives a great possibility to pray. I am not telling you to become a fast-addict. I am not telling you to start torturing yourself. But if you are a food-addict then fasting is the medicine. If you have been eating too much ten bring a balance. Eating too much you remain too attached to the physical... and you cannot fly into the sky. You are too burdened: a little fasting will be helpful. And in fasting people have observed that their prayer becomes very easy, simple; it is no more a problem. Because when you are not burdened too much by food and the body, the spirit is weightless, can fly: the spirit has wings....
+ j3 V; v' m# Z" TOsho,奥修,静心,爱的艺术,MeditationThe first and the fourth are related. And my experience is this: that if people are helped to be more loving they forget about food by and by. The old religions insist for fasting, I insist for love -- and you can see the connection. The old religions insist for fasting, so that you can be taken away from your too-much-food obsession. I insist for love -- my technique is more subtle. Then, without even becoming aware, if you are loving you will be taken away from your food obsession. The old religions sometimes can be dangerous, because the food-addict can turn into a fast-addict. He can become another sort of neurotic person: first he was eating too much, now he may start starving himself. In both the cases he remains concerned with food.
& l2 M2 ?. L3 ]1 ^! A2 |OshoI have watched many Jaina monks: they continuously think about food. They believe in fasting, they do fasting, but they are continuously thinking about food -- what to eat, what not to eat, how to eat, when to eat -- their whole psychology is based on food. Food becomes too much of a problem. Hence, I don't insist on fasting, I insist on love -- and fasting comes as a shadow. If you are tremendously in love, one day you will find you don't want to eat today. The love is so much, and you don't want to destroy it. You are flowing so high, you don't want to stuff yourself and bring yourself low... you don't want to move on earth today. And the fasting comes naturally -- you don't think about it, you don't take a vow about it, you don't take a decision about it: suddenly you feel that higher food is available and the lower is not needed... and the fasting happens. Then fasting is beautiful.$ o7 D# c2 @3 ^  i
The second chakra is related to the fifth. The second chakra is political -- domination, domination over others -- and the fifth chakra is spiritual power -- domination over oneself. With the second chakra you try to overpower people, with the fifth you try to overpower yourself. With the second you try to conquer others, with the fifth you try to conquer yourself. With the second you become a politician, with the fifth you become a priest. And priests and politicians have always remained together: there is a conspiracy between the priest and the politician. The kings and the priests, the politicians and the popes -- they are joined together. They may not be aware, but this is the basic cause behind it: the politician needs the support of the priest, and the priest feels somehow in tune with the politician, because both hanker for power -- one over others, the other over oneself, but the goal is power.
# }! _' `9 x6 a) H0 a* w- f& URemember it. I would not like you to become a politician and I would not like you to become a priest either. In fact there is no need to dominate others and there is no need to dominate oneself. Domination as such should be dropped: one should simply be. The very idea to dominate is egoistic -- whether you dominate others or yourself makes no difference. Have you not observed it? -- a person who feels that he has great self-control becomes a great egoist. He goes on declaring that he has tremendous control over himself. His ego is strengthened -- there is danger.Osho,奥修,静心,爱的艺术,Meditation* l+ h6 Q8 ^3 ~" D6 B8 `7 P2 P4 ]
Domination as such has to be dropped. You should not become a priest. Become religious -- don't become a priest. To become religious is one thing, to become a priest is another. The priest by and by starts declaring that he not only has power over himself, he has power over God. The priest by and by starts declaring that he has power over spiritual forces, psychic forces, occult, esoteric... he becomes more and more obsessed with inner powers. But ALL power is an ego-trip.Osho6 D/ ?# U' X" A
Be aware of the second, and be aware of the fifth too: there are pitfalls, there are dangerous possibilities. And once a person becomes a priest he stops; his growth is no more going on. Once you have become a priest you are no more religious; your whole energy has become stagnant. The religious person is always flowing: from first to second, from second to third, from third to fourth, he is always flowing. Up to the seventh he knows no stopping -- there is no station on the way. And with the seventh he also does not stop, because with the seventh he disappears... there is nobody to stop.; ~, y1 }8 n8 [1 }. r. a" Y
Up to the sixth you can stop and become stagnant. With each center there is a possibility that you may fall and become stagnant. If you become stagnant with the first, you will know only the material. If you become stagnant with the third, you will know only the sexual -- and so on and so forth. The second and fifth are joined together, and so are the third and sixth. The third is the sex center and the sixth is the tantra center.Osho. Y4 g7 b9 q- J  p$ O5 [. Q
Now, one thing to be remembered always: if you are not very alert you may go on believing that you are moving into tantra, and you may be simply rationalizing your sexuality -- it may be nothing but sex, rationalized in the terminology of tantra. If you move into sex with awareness, it can turn into tantra. If you move into tantra with unawareness, it can fall and become ordinary sex. It has happened in India -- because only India has tried it.
+ y, `9 T0 f& a2 ^$ O  F$ yOshoAll tantra schools in India, sooner or later, were reduced to sex orgies. It is very difficult to keep aware... it is almost impossible to keep aware. If from the very beginning the discipline has not gone very deep in you, there is every possibility that you will start deceiving yourself. Tantra schools arose in India with great energy, with great insight. And they had something -- because that is the last center humanly available: the seventh is superhuman, the seventh is divine. The sixth is the spiritual center.
: l% y$ m3 ~& J) mFrom sex to tantra: a great revolution, a mutation, is possible in man. And in the Eat, people became aware that if you become meditative while making love, the quality of sex changes and something new enters into it -- it becomes tantric, it becomes prayerful, it becomes meditative... it becomes SAMADHI. And a natural flow happens: from the third you can jump to the sixth -- you can bypass the fourth and the fifth. It is a great temptation, a great leap -- you can bypass, a shortcut -- but dangerous too, because you may be simply deceiving yourself... and man is very clever -- very clever in finding rationalizations.Osho3 {+ a% e! W$ u$ w0 c
I have heard...
# i7 p( q6 a) V$ A0 |6 f) G: y0 B$ ?奥修(OSHO)中文社区(Meditation,Love)
( M/ m% b' Q/ ^, s. A- V. Aaoxiu.comFrom the diary of a globe-trotting young cinema queen:
  c; w0 R# l% q% ^/ D  gaoxiu.comMONDAY: The Captain saw me on deck and was kind enough to ask me to sit at his table for the rest of the trip.奥修(OSHO)中文社区(Meditation,Love)4 V/ `0 m  n4 F: P
TUESDAY: I spent the morning on the bridge with the Captain. He took my picture leaning against the "Passengers not allowed on this bridge" sign.Osho,奥修,静心,爱的艺术,Meditation' y% d1 P  N" }3 w* \7 ^
WEDNESDAY: The Captain made proposals to me, unbecoming an officer and a gentleman.
, _: E/ T7 U. q, B, m" s奥修(OSHO)中文社区(Meditation,Love)THURSDAY: The Captain threatened to sink the ship unless I agreed to his proposals.
  T4 y2 Y; v: Kaoxiu.comFRIDAY: I saved eight hundred lives today.
+ K2 J% ^6 j) B1 UOsho,奥修,静心,爱的艺术,Meditation
3 U0 {' e6 g% o" @OshoYou can find rationalizations. The temptation is always there -- you can find good reasons for wrong motives.Osho,奥修,静心,爱的艺术,Meditation. T6 Q: O, r! Q( H  v% o2 l5 \
Tantra can any moment become just a garbed sexuality; just in the guise of tantra, nothing but sexuality. Then it is dangerous, more dangerous than ordinary sex -- ordinary sex is at least honest. You don't pretend, you don't claim something higher; you simply say it is ordinary sex. But tantra can be dangerous: you start pretending that this is something higher, something superhuman, something not of this world. Keep this in mind. The third and the sixth are very deeply related. The third can become the sixth, the sixth can fall into the third. A great awareness is needed.
) W* j$ N) I7 f$ R4 G1 y" eOsho,奥修,静心,爱的艺术,MeditationThese first three and the last three are two balancing forces. The seventh is beyond. When the first three have been balanced by the second three -- when the lower has been balanced by the higher, when the lower has been cancelled by the higher, when the lower and the higher are of the same weight -- then the seventh happens. Then suddenly the duality disappears. Then there is nothing lower, nothing higher; nothing outer, nothing inner; nothing worldly, nothing otherworldly: then only one is. That one is the goal of all search.Osho9 O3 V# f4 }5 K# e( k8 P) m. |! K
Question 2aoxiu.com/ P. N4 |& C2 l- h+ o$ a- C
BELOVED MASTER,
: {' Y" D0 y* I0 O; X: |* o  `IF YOU ARE NINETY-NINE PERCENT ALCOHOL, WHAT ABOUT THE ONE PERCENT?
  N( H6 c" b5 W, `' faoxiu.comOsho! x6 [4 K, T: h
I said it deliberately -- that the master is ninety-nine percent alcohol -- and I was aware that somebody was going to ask the question: Why not one hundred percent? But I said it deliberately, for a certain reason.( u! M$ e/ B, ^! O
The moment the master becomes one hundred percent alcohol he disappears. He cannot exist here; that much purity cannot exist here... he becomes invisible. That one percent impurity is a must -- otherwise there will be no difference between the master and God himself. God is one hundred percent alcohol, a master is ninety-nine percent alcohol: that one percent is the bridge. That one percent makes the master visible; God is invisible. And that is the whole purpose of a master -- that he brings you something that you cannot see by your own eyes. He becomes the vehicle, he becomes the medium, the passage. Once the master is also one hundred percent alcohol then there is no difference between the master and God himself. Then he will become as absent as God is: he will be here... but he cannot be a master.
, m0 E/ c4 p: y: IIt is said about Gautam Buddha -- a beautiful parable -- that when he reached the door of the ultimate the doors were opened, there was great celebration, great rejoicing: Buddha has come home. Rarely somebody comes back. The world is so vast, and people go astray in a thousand and one ways... rarely somebody returns back. One soul has returned back. But Buddha stopped at the gate and he would not enter. And the gatekeeper said: "Sir, why are you standing there? Come in."
0 l- Z$ ^, b; `2 \: zBuddha said, "I will not come. I have to stand outside. Unless everybody else enters in, I will cling outside, I will not come in."Osho) n5 i+ {$ [# q% q' C+ n
The gatekeeper said, "You have attained: now disappear into the absolute."
# I! F1 ^& e$ Z  D# ]aoxiu.comAnd Buddha said, "No. I will cling to this bank, outside the absolute, as long as I can, to help those who are still stumbling. I can see millions of souls stumbling on the way. If I disappear into the absolute, then my contact is broken."+ a; ?8 A& p! s+ f, o8 F$ y, s7 ^+ v$ F
The parable is beautiful. This is one percent which is not alcohol: one hundred percent... Buddha disappears. In the Jaina mythology they say that a person becomes a master if he has one desire still left in his being. If all desires disappear then a person disappears. If there is one desire still left then a person becomes a master -- and not pure alcohol. Jainas call it "a bondage." This too is a bondage: with this bondage the master clings to this shore. If he leaves this desire too he will be gone; he will be not of any help to you.奥修(OSHO)中文社区(Meditation,Love)7 ?! J5 V9 K8 {& j: q
Millions of people down the ages have attained the truth, but very few of them have become masters. All enlightened people don't become masters, remember. Very rarely an enlightened person becomes a master -- because to become a master you have to be capable of allowing at least one percent impurity in your being. Great compassion is needed. Who bothers? When you have attained, who bothers? who wants to cling? One wants to disappear into the other... great compassion is needed.Osho/ y! ?8 n( }) {9 }7 x/ @  m0 m
It is reported in Ramakrishna's life that he was very much attached to food -- too much: his attachment was really unbelievable. He would be discussing about God and MOKSHA and meditation, he would be doing his SATSANGA... and just in the middle of it he would say, "Wait. I am coming." And he would go into the kitchen to see what was being prepared. His wife, Sharada, would tell him, "Paramahansa Deva, this doesn't look good. People laugh and they know where you are going. Just in the middle of such a great discussion, talking about God, suddenly you remember food. This doesn't suit you. People laugh about it, they joke about it."Osho' f# M- h/ ]. P$ I1 O) Y2 M6 m
But Ramakrishna would laugh and he would not change his habit. One day Vivekananda caught hold of him, mm? -- his greatest disciple -- and of course he was feeling very much offended because people were asking, "What is this about your guru? Is he mad? Why does he go to the kitchen to ask?" And when Sharada his wife would bring his thali, his food, he would simply jump! He would uncover the thali and look into it -- "What have you made?" -- and the disciples were there! It was unbecoming.
# x- |% X5 J+ S- JOsho,奥修,静心,爱的艺术,MeditationSo Vivekananda closed the door, locked the door, and said, "Now you have to decide something." Ramakrishna said, "If you insist, then I will tell you the truth: the day I become indifferent to food, I will disappear. This is just an effort to cling to something. And food seems to be innocent enough -- one has to cling to something. This is my only way to remain on this shore. But you insist, so now you remember: the day I am indifferent to food, remember, Ramakrishna is here only for three more days."Osho# L$ ^+ y# I1 N1 q9 Y4 \( r
They laughed; they didn't believe him. Who believes the master? They laughed. They said, "He must be joking, or he must be finding an explanation to explain it to us -- otherwise, this is not so." Even Sharada his wife wouldn't believe it. But this happened. One day Sharada brought his food, and rather than jumping and looking at the food he turned his face towards the wall. Sharada remembered what he had said a few years before... the thali fell from her hands. But Ramakrishna said, "Now it is too late. Now no need to make much fuss about it. You all always wanted me to turn away from food: I have turned. Now three more days..." And within three days he was gone; on the third day he was dead. That was one percent....奥修(OSHO)中文社区(Meditation,Love); m  ]1 t2 z! q. P
You ask me: "If you are ninety-nine percent alcohol, what about the one percent?" I am clinging to that one percent for you. It is possible for me, right this moment, to become one hundred percent -- but then I will be beyond your reach. In this world absolute purity cannot exist; it is not the nature of things. A little impurity is needed.Osho,奥修,静心,爱的艺术,Meditation# Y/ d( R% ]2 C. z% }! l# Z
Once something becomes absolutely pure it simply disappears from the world -- from the world of things, from the world of visible phenomena, it simply disappears. If beauty is one hundred percent pure it will disappear. If truth is one hundred percent pure it will disappear. Purity cannot exist. Purity exists only in God. The master remains, at the most, ninety-nine percent... so that you can drink out of him.Osho,奥修,静心,爱的艺术,Meditation$ b$ a2 }2 z% O3 e1 {: I6 T$ A& e
Question 38 J9 x3 Q. I2 N4 f
BELOVED MASTER,
1 C9 p6 U/ v; ~8 [. D( q! sOshoI HEAR YOU HAVE BEEN PUTTING IN YOUR OWN QUESTIONS SOMETIMES.aoxiu.com! h6 B% N6 n" \' J& e* Y! H
奥修(OSHO)中文社区(Meditation,Love)6 q# |2 ]! E# g- x+ f
That's true. I cheat sometimes. The question is obviously from Arup. She gathers the questions, so sometimes she comes to hear me answering a question that she has not put in. There are reasons.Osho,奥修,静心,爱的艺术,Meditation& C* N4 u, w! W8 Q
There are two types of people: one I call the question-type and the other I call the answer-type. The question-type is one who goes on asking -- he is not worried whether his question is answered or not. He is not concerned what answer is given to his question; his basic concerns it the question. When I am answering him, then too he is preparing some other question. He is not interested in the answer as such -- he is a question-type. He creates questions, he enjoys creating questions. Sometimes he asks absurd questions -- meaningless, irrelevant. Sometimes he asks meaningful questions -- that too, accidentally. He goes on asking: sometimes by coincidence it is a meaningful question, sometimes it is not.Osho$ h3 A7 T% a* C2 C' B6 a
The other type is the answer-type -- who never asks anything, who simply waits for the answer. For this answer-type, even the questions that the first type asks are meaningful, because he listens to the answer. He never asks the question, but he is very attentive to the answer. Now it happens, sometimes the question-type has to ask a question which is irrelevant to himself but may be relevant to somebody else who is an answer-type. And that too is happening: I continuously watch you, mm? -- somebody is sitting there, a question-type, and just by the side an answer-type, and I see a question from the answer-type jumping into the head of the question-type.1 p3 L( e7 P' c. O, n3 u1 ]
The answer-type cannot ask directly; he has to ask through the question-type -- that is the only way. And the question-type feels very good; whenever he can manage a question he is very happy. He is not worried whether it is his question or not -- it may be somebody else's. It is almost always somebody else's; you don't really ask your questions. Many times you ask other people's questions -- not that they have told you; just sitting by your side they are full of a quest, inquiry: that inquiry pulsates in you, creates a question.
9 k$ Q+ _) p4 Q7 O5 iI depend on the question-type for those people who are also answer-types. But sometimes it happens... I go on watching: a person has a question and he is not asking, and nobody else is asking for him. Then sometimes I have to cheat: I put a question in. I have to take care of all of you, of all types.Osho,奥修,静心,爱的艺术,Meditation# ^3 T- c( J5 @0 ]" D' ]
For example, if Arup had not asked this question I was going to insert it. She was a little impatient -- if she had waited just one week more... because it was hovering on her head. At least for two, three weeks she was puzzled by this: to ask or not to ask?Osho,奥修,静心,爱的艺术,Meditation& z! K5 J8 v7 Q6 Z( Y" E8 _1 ?1 f
My whole process is to make available all that is needed for you. It does not matter whether you have asked or not -- you ask many questions, I never answer them. I choose -- that too is a cheating. Then I never answer the whole question, I choose parts -- that too is a cheating. But I am not a teacher. I am not here to answer your questions, I am here to create a situation in which you can become more and more aware, alert. I am not to satisfy your questions, I am to satisfy your being -- and that is a totally different matter. Sometimes I see that a question is needed and nobody is asking: I insert it.
1 L% S! R5 z/ E% {6 X/ UYou have to ask many questions. Not that just by asking questions you will be able to know the answers; but just by asking questions there is a possibility... the door opens. Just by asking a question something in your being surfaces: it becomes the most important thing. You make it possible for me to tackle that question. It is not an intellectual thing; I am not going to inform you more. Just by tackling that question something deep in your being will be changed -- because that question is a symptom. That question has arisen because you are in a certain state of being.Osho,奥修,静心,爱的艺术,Meditation' m$ l  i/ H7 {8 [# P
For example, Arup has asked this question. Somewhere deep in her mind a distrust goes on lurking -- otherwise she would not have asked, the question would not have arisen. She would have said, "Okay, if our Beloved Master feels it right that he has to insert a question, he inserts it." But deep down somewhere, a shadow of doubt: "Why did he insert the question? -- it was not asked. Why?" Somewhere deep, a shadow.... She may not even be aware of it -- that's why she waited for two, three weeks. She could not manage courage; she thought and thought and thought.aoxiu.com/ b7 a9 r: y3 i& H3 c
Whatsoever you ask is symptomatic: it shows something, it gives an indication. And I am not much concerned about the question; I am much concerned about the real disease about which the question is a symptom. I don't deal with symptoms, I don't treat symptoms -- symptoms are only indications. Somebody has a fever: fever is a symptom, it is not a disease. The disease must be somewhere else. Because of the disease the body is hot: somewhere deep in the body there is a turmoil, a fight going on. Because of that fight, friction, the body has become hot and is feeling feverish. Fever is not the disease; fever is a symptom of some disease inside.Osho,奥修,静心,爱的艺术,Meditation/ ~2 H' D0 B& y6 t0 c
Now if you treat fever directly, you can kill the patient. You can put the patient under a cold shower to make his body cool: you can kill the patient -- this is not treatment. You have to look deep into his body: where is the turmoil? Where is the conflict, the friction? Why has the body become hot? Why has it lost its normal temperature? A normal temperature means the body is moving without any inner friction. With friction the body becomes hot.Osho,奥修,静心,爱的艺术,Meditation( X0 S* a6 s) j4 p) Y5 r- ~* \
Questions are symptoms. Ask them. I would like you to come to a state where no question arises -- but that cannot come by just not asking. That will come by asking, by asking and dissolving. Those people who are not question-types, they too have to make an effort. It is difficult for them because they are not articulate. Try it: whatsoever you feel -- maybe it is vague, nebulous -- try to fix it into words. Just by bringing it into the conscious mind, becoming articulate about it, you have changed something deep in you.奥修(OSHO)中文社区(Meditation,Love)4 \$ G" O6 `) C/ V+ D- v! H( @  n
That's the whole of psychoanalysis -- that the patient goes on talking. The psychoanalyst does not do anything in fact, he simply waits and listens. But just by talking the patient becomes more and more articulate about his unconscious feelings, and once those feelings have been expressed the burden is dissolved -- one is unburdened.Osho,奥修,静心,爱的艺术,Meditation* |4 m# ?: @9 X2 X
So don't be shy about asking questions. Try. And don't feel that they are foolish -- all questions are foolish. But if one is a fool, one is a fool; and just by hiding it nothing is going to change. Express it. When you don't ask a question and I feel it hovering on you, I have to insert it. If you start asking there will be no need for me to insert.
9 l6 K6 E6 \( U  Caoxiu.comThe whole thing to be remembered is: I am here to help you. I am a physician, I am not a professor. The whole focus is how to help you mutate. so ask as many questions as you can. One day you will find that, by and by, those questions have disappeared. Not that I have answered them -- but just that you asked them, became aware of it; I discussed about it, analyzed it. I really don't answer a question, rather, I try to destroy it. Once it is destroyed, dismantled, it disappears. Not that you will get the answer, but one day you will come to a point where there are no questions in your being. A questionless consciousness is the goal: not a consciousness full of answers, but a questionless consciousness. When there is nothing to be asked, you have arrived.Osho,奥修,静心,爱的艺术,Meditation1 a: v( L8 @2 ?$ W1 V) G1 u
I have heard...Osho% N- O! p# p  _$ A  P4 E6 K' j
Osho7 k- ?# y8 V3 L) G$ P# i- P& t
A young woman went to a fortune-teller. The fortune-teller charged her twenty dollars and said she would answer two questions.aoxiu.com$ J: X9 T- e2 X! r' S7 Z0 e
The young woman, after considerable hesitation, finally paid the money and then she said to the fortune-teller, "Isn't that a lot of money for only two questions?"5 |4 ~1 F4 M% I) N$ [8 |: S
"Yes, it is," answered the fortune-teller. "Now, what is your second question?"
" ^$ i( ~9 j. w. _0 Haoxiu.com
5 W: [0 x* l; }Osho,奥修,静心,爱的艺术,MeditationDon't be afraid of such a thing with me. You can ask a s many questions as you want. Ask -- and don't be shy. And remember, all questions are foolish, so there is no need to feel awkward. And one thing more: the people who don't ask have more important questions to ask; and the people who ask go on asking for asking's sake -- they don't have many important questions to ask. They ask because they can ask; they may not have the right question. And the people who don't ask may have the right question -- and I have to answer for those too. So if you don't ask I will have to insert questions for you.Osho,奥修,静心,爱的艺术,Meditation$ x  w6 }. E4 u$ E" S
A few more things about questions: one, whenever it arises don't wait for tomorrow, write it immediately -- because no question is going to be relevant tomorrow. If you wait for tomorrow you may not ever ask it, and something very much needed may be missed. The mind goes on changing continuously. the moment you feel the question is there, write it. Don't be worried whether it is relevant or not relevant, whether it will be relevant tomorrow -- "Should I wait? Should I see whether it remains there or simply disappears?" It WILL disappear -- not because it has become irrelevant; it will disappear because you have a mind which is continuously changing. Even a question cannot be retained: your mind is a flux. Write the question -- and sometimes it may be that it is no more relevant for you, but it may be relevant for somebody else.Osho,奥修,静心,爱的艺术,Meditation* z+ i* L/ }( K8 \
All questions are human questions. Maybe you are not in any way anxious to know about it anymore -- somebody else may be. And our thoughts are not individual properties; it is a collective mass. Thoughts go on entering into your head and going out -- it is a continuous exchange between you and others. No thoughts is yours: it comes for a while, stays there, and is gone... and enters into somebody else's head. It is almost like breathing: I breathe in -- it is the same breath that was within your chest just a moment before. Now you have breathed it out, I breathe it in. I breathe it out, somebody else is going to breathe it in. Exactly the same is true about thoughts. You breathe in, breathe out: it is a continuous exchange.奥修(OSHO)中文社区(Meditation,Love)% C6 q5 b; |* m. q6 l
So don't be worried. Let questions be asked. Just one thing to remember: questions should not be asked only for asking's sake. They should be asked because somewhere it is hurting you; somewhere in your being, it has some relationship, some relevance, something to do. Something is like a knot in your being, and this question will help it to open, to dissolve. The question should not be just intellectual, it should be existential.aoxiu.com. j( h  \5 p8 v0 M4 e; n" J

3 \* Q) p- ~! {! |. j4 ^Osho,奥修,静心,爱的艺术,MeditationAn elderly lady and gentleman who were obviously from the upper crust, found themselves obliged to travel by train one day, and moreover, had to travel second-class as there were no first-class carriages on the train. The compartment was almost full, and the couple sat stiffly in silence for a while. But soon the atmosphere improved and they found themselves exchanging conversation and pleasantries with the other men in the carriage.Osho,奥修,静心,爱的艺术,Meditation4 g5 R  v4 `; E, g5 A. j5 v
The stories became more and more risque, and finally one of the men told a real beauty. "How dare you!" said the elderly gentleman indignantly. "How dare you tell that story before my wife!"奥修(OSHO)中文社区(Meditation,Love); `3 R+ I! V/ o. B6 g1 A3 h+ M
"Sorry, guv," apologized the man. "I didn't know she wanted to tell it herself."
" X1 s4 [! c3 i$ P5 N1 tOsho,奥修,静心,爱的艺术,MeditationOsho,奥修,静心,爱的艺术,Meditation5 u9 ?' l# m8 V. B6 K5 {
Remember, if you don't ask, somebody else is going to ask; if you don't tell, somebody else is going to tell. If it is there, it is going to come. If it is there at all, it is going to erupt from somewhere or other. And if nobody is going to tell, then I am going to insert it. You cannot escape it. Any existential question that is really significant and meaningful and is going to help you, has to be asked. And don't be ashamed of asking.
# B1 t' D4 T5 ^  h( Laoxiu.comQuestion 4奥修(OSHO)中文社区(Meditation,Love)( W# N- C; ~/ {" t8 I, V& l
YOU HAVE TOLD MANY TIMES WHY YOU CALL YOUR MALE SANNYASINS "SWAMI." CAN YOU EXPLAIN WHY THE WOMEN SANNYASINS ARE CALLED "MA"?Osho,奥修,静心,爱的艺术,Meditation8 P1 {2 Q+ n2 T0 }$ q
Osho,奥修,静心,爱的艺术,Meditation0 m9 T+ [) v! x
The path of the masculine is that of awareness, and awareness brings you to a point where you become master of your own being. That is the meaning of SWAMI. The feminine path is that of love, and love brings you to an ultimate point where you can mother the whole existence. And that is the meaning of MA.aoxiu.com; c' ]" \! e# t6 Z7 Y; w$ e: n! a
A woman in her ultimate flowering becomes a mothering energy... she can mother the whole existence. She feels blessed, and she can bless the whole existence. When a man arrives at the ultimate point he does not become a father, he does not become a mother, he simply becomes a master: master of his own being.
" J0 y* q6 Z( F8 G3 U: B' \OshoLove and awareness -- these are two paths. And when I say masculine I don't mean that all males are masculine, and when I say feminine I don't mean that all females are feminine. There are women who will have to pass through the path of awareness -- I would like to call them swamis too, but that would be a little more confusing. As it is, it is already too crazy... so I resist that temptation. But sometimes it comes to me that I see a woman taking sannyas and I feel like calling her swami not ma. And then sometimes a man comes, very effeminate, and looks more feminine than any woman. Sometimes it even happens that Mukta sits by my side and she has to tell me, "Beloved, Master, he is a man." She has to remind me, otherwise I may give him a ma name.Osho,奥修,静心,爱的艺术,Meditation1 z, H4 H3 N  X3 K' F* o+ |
But remember, some women are there -- nothing wrong in it -- and some men are there -- and nothing wrong in that either -- who will pass through the opposite path, the contrary path. There was a very famous saint in Kashmir: Lallah was her name. She remained naked. She is the only woman, enlightened woman, who remained naked. Many enlightened men have remained naked, but she is the only woman. It is very easy for a man to remain naked, it is very difficult for a woman to remain naked -- the very feminine quality is to hide. The female is not an exhibitionist. But Lallah remained naked and she became such a famous saint in Kashmir that Kashmir says, "We know only two names: Allah and Lallah. We respect only two names: Allah and Lallah." She was a swami; I cannot call her a ma.
+ |# E9 O3 b  L" F奥修(OSHO)中文社区(Meditation,Love)And there is another precedent: in the Jaina tradition, one woman, Mallibai, became a master -- a TIRTHANKARA. But Jainas have changed her name from female to male. Instead of calling her Mallibai they cal her Mallinath -- the name is changed from a woman's to a man's. And the reason seems to be right, because to be a Jaina TIRTHANKARA is impossible for a woman unless the woman is a woman only in the body. The path is of will and awareness, it is not of love and devotion. The path is of struggle, the path is not of surrender. so I absolutely agree. They have done right when they changed the woman's name into a man's name. She must have been a woman only for the name's sake: deep down, she had that male energy.
! _, ~- g3 U% ~% qOshoI call a woman "ma" because if she flowers and comes to the seventh -- SAHASRAR -- she will become a mothering force. I call the man-sannyasins "swami" because when they come to their ultimate flowering they will simply feel that they have become masters of their own being. Both are the same -- but one is a male interpretation of the same experience, another is a female interpretation of the same experience.Osho,奥修,静心,爱的艺术,Meditation0 R6 |4 k: L* S' g! p. q
Question 5
- @0 T9 c) J/ oOsho,奥修,静心,爱的艺术,MeditationWHAT IS PRAYER?& P2 T6 R: F& ^* u0 U1 U- a

* c; o3 T, R" h8 y* P( EPrayer is wonder, reverence. Prayer is receptivity for the miracle that surrounds you. Prayer is surrender to the beauty, to the grandeur to this fantastic existence. Prayer is non-argumentative dialogue with existence. It is not a discussion... it is a love-dialogue. You don't argue... you simply whisper sweet nothings.
$ u' g5 H5 }8 q7 m" rWhen a man falls in love with a woman he whispers sweet nothings into her ear. When a man falls into love with existence... the same romance: prayer IS romance. It is fantasy; it is becoming available to the miraculous. Many people have lost the capacity to pray, because many people have lost the capacity to wonder. They have lost the capacity to be surprised. You go on seeing millions of wonders every day but you are not surprised at all. Your eyes are so full of dust and knowledge that you don't see anything. A seed is sprouting, and you don't see any wonder. A new leaf coming out of the tree, and you don't see any wonder. A bird singing, and nothing happens inside you. A peacock dances, and nothing dances inside you. A white cloud floats in the sky, and you remain untouched. Then prayer is impossible.
5 ]4 Q9 O7 R. u/ A7 i: t. ^) MOshoPrayer needs a poetic heart, a loving heart. Approach reality more poetically -- don't be too much of a scientist, don't be too much of a rationalist. don't think that you know; nothing is really known -- ignorance is absolute, ignorance is ultimate. Once you understand that nothing is known, and ignorance is ultimate, you will again be full of those beautiful eyes you had when you were small children.aoxiu.com; u' L* l/ b+ T% O9 b  ^0 K( _0 N
I have heard...aoxiu.com3 }9 T, n( b  ^# }
Osho3 y& `: C9 T" Y* D# N
The husband was one of those cynical, sour guys whom nothing moved or impressed. To him, everything was just a big "so what?" He visited a psychiatrist, and after a short examination was given this diagnosis: "You are cold and blase. To you, everything means a big nothing. You are married, eh? Well, here's what you do. Ringling's circus is in the town: take your wife and see the show. Take a look at how red-blooded people live and act. Watch the performers who live dangerously; see how they pulsate and glow."
- C3 m# y0 U4 m1 U7 q+ k. L1 DOsho,奥修,静心,爱的艺术,MeditationThe schnook took his wife to the circus. Out into the ring came the roaring lions and tigers. The wife was thrilled by the excitement, but the husband yawned and replied, "Yeah? So what?" Finally there came the grand finale where the daredevil was shot out of a cannon three hundred feet into the air, turned several somersaults, and then, pulling out a clarinet, began playing before hitting the net. The crowd roared its appreciation for the act, but the husband, after a few minutes of thought, turned to his wife and grunted in a bored manner, "A Benny Goodman he's not!"
3 H$ u) Q! y* i- Z# X: u- uaoxiu.comOsho( B" Y( |$ e9 h" d( D+ m
Prayer is the capacity to be amazed. prayer is the capacity that you had as children, and you have lost. Claim it -- reclaim it -- because with prayer you have lost all. The day your wondering eyes closed, God became nonexistential to you. Open your wondering eyes again, and you will find him pulsating again. He's very close by... he's all around you... he is within and without.
" N1 s, A; I! raoxiu.comQuestion 6# t; J4 P4 i  k- S1 D
BELOVED MASTER,) Y8 Y+ l0 W- X: k
YOU SAY WE ARE ALL: EVERYTHING IS, IN YOUR EYES, HOLY, ENLIGHTENED, ONE. WHY NOT THEN, FOR INSTANCE, ONE MORNING OF YOUR BEING INDISPOSED, ALLOW A SANNYASIN OR SOMEONE ELSE -- OR PERHAPS A DOG, A FLOWER -- TO SIT IN YOUR LECTURING CHAIR, JUST AS A SPICE IN THE PRESENCE OF YOUR SILENCE. IS IT NOT CRAZY ENOUGH?aoxiu.com# Q* P4 S1 U. g2 c: K$ I5 U+ U

. V# m6 }, z% b8 GFar out, Devadas.

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脉轮能量书Ⅱ 第一章 灵妙体的紧张与放松
  O; U: m. p% |' ?0 o奥修(OSHO)中文社区(Meditation,Love)Osho,奥修,静心,爱的艺术,Meditation& q5 |9 Y+ E/ K1 V5 \
The Psychology of the Esoteric奥修(OSHO)中文社区(Meditation,Love)& k6 p6 e" \5 r$ {* Y* d
Chapter #8
" `" J3 W4 J6 W- Y% o奥修(OSHO)中文社区(Meditation,Love)Chapter title: Becoming and being
- @' X3 j5 K9 k/ Z# B# o9 vOsho,奥修,静心,爱的艺术,Meditation9 January 1971 pm in奥修(OSHO)中文社区(Meditation,Love)+ b8 |: S2 Z8 s) s) Y
Osho,奥修,静心,爱的艺术,Meditation1 g- O7 I. k- ]# l
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Question 1
1 t9 l$ G" c- v) y6 e& \/ q; r% qPLEASE TELL US SOMETHING ABOUT THE TENSIONS AND RELAXATION OF THE SEVEN BODIES.Osho# X. i- e) v. K8 Q' N
Osho,奥修,静心,爱的艺术,Meditation9 \: E# u( }0 r  s; F& `0 K
The original source of all tension is becoming. One is always trying to be something; no one is at ease with himself as he is. The being is not accepted, the being is denied, and something else is taken as an ideal to become. So the basic tension is always between that which you are and that which you long to become.Osho,奥修,静心,爱的艺术,Meditation/ x4 V4 h! t4 ?" I0 R
You desire to become something. Tension means that you are not pleased with what you are, and you long to be what you are not. Tension is created between these two. What you desire to become is irrelevant. If you want to become wealthy, famous, powerful, or even if you want to be free, liberated, to be divine, immortal, even if you long for salvation, moksha, then too the tension will be there.Osho,奥修,静心,爱的艺术,Meditation4 N% e( g6 [# ?' n' d4 q
Anything that is desired as something to be fulfilled in the future, against you as you are, creates tension. The more impossible the ideal is, the more tension there is bound to be. So a person who is a materialist is ordinarily not so tense as one who is religious, because the religious person is longing for the impossible, for the far-off. The distance is so great that only a great tension can fill the gap.
( u$ K' f" s* @) `7 U% `Osho,奥修,静心,爱的艺术,MeditationTension means a gap between what you are and what you want to be. If the gap is great, the tension will be great. If the gap is small, the tension will be small. And if there is no gap at all, it means you are satisfied with what you are. In other words, you do not long to be anything other than what you are. Then your mind exists in the moment. There is nothing to be tense about; you are at ease with yourself. You are in the Tao. To me, if there is no gap you are religious; you are in the dharma.
" ?0 ^; o' Z8 {+ f奥修(OSHO)中文社区(Meditation,Love)The gap can have many layers. If the longing is physical, the tension will be physical. When you seek a particular body, a particular shape -- if you long for something other than what you are on a physical level -- then there is tension in your physical body. One wants to be more beautiful. Now your body becomes tense. This tension begins at your first body, the physiological, but if it is insistent, constant, it may go deeper and spread to the other layers of your being.7 E8 n% e) Z0 _
If you are longing for psychic powers, then the tension begins at the psychic level and spreads. The spreading is just like when you throw a stone in the lake. It drops at a particular point, but the vibrations created by it will go on spreading into the infinite. So tension may start from any one of your seven bodies, but the original source is always the same: the gap between a state that is and a state that is longed for.Osho,奥修,静心,爱的艺术,Meditation. w$ F9 Y" W$ \& y. M. M4 ^
If you have a particular type of mind and you want to change it, transform it -- if you want to be more clever, more intelligent -- then tension is created. Only if we accept ourselves totally is there no tension. This total acceptance is the miracle, the only miracle. To find a person who has accepted himself totally is the only surprising thing.Osho9 X: U1 B* }- K% C8 \3 E& y/ |6 P8 P+ a
Existence itself is non-tense. Tension is always because of hypothetical, non-existential possibilities. In the present there is no tension; tension is always future-oriented. It comes from the imagination. You can imagine yourself as something other than you are. This potential that has been imagined will create tension. So the more imaginative a person is, the more tension is a possibility. Then the imagination has become destructive.
; U# {7 `6 ?( w5 V7 F- X/ S: s# X奥修(OSHO)中文社区(Meditation,Love)Imagination can also become constructive, creative. If your whole capacity to imagine is focused in the present, in the moment, not in the future, then you can begin to see your existence as poetry. Your imagination is not creating a longing; it is being used in living. This living in the present is beyond tension.Osho2 V! u+ g  X" K" K( L$ J; i: g
Animals are not tense, trees are not tense, because they do not have the capacity to imagine. They are below tension, not beyond it. Their tension is just a potentiality; it has not become actual. They are evolving. A moment will come when tension will explode in their beings and they will begin to long for the future. It is bound to happen. The imagination becomes active.Osho,奥修,静心,爱的艺术,Meditation& S' \* m/ C4 ?2 B
The first thing the imagination becomes active about is the future. You create images and because there are no corresponding realities, you go on creating more and more images. But as far as the present is concerned, you cannot ordinarily conceive of the imagination in relation to it. How can you be imaginative in the present? There seems to be no need. This point must be understood.Osho,奥修,静心,爱的艺术,Meditation6 S  Z$ @: R4 V9 G/ O4 H/ r4 |
If you can be consciously present in the present, you will not be living in your imagination. Then the imagination will be free to create within the present itself. Only the right focus is needed. If the imagination is focused on the real, it begins to create. The creation may take any form. If you are a poet, it becomes an explosion of poetry. The poetry will not be a longing for the future, but an expression of the present. Or if you are a painter, the explosion will be of painting. The painting will not be of something as you have imagined it, but as you have known it and lived it.
9 ~2 i0 \, k( O/ @奥修(OSHO)中文社区(Meditation,Love)When you are not living in the imagination, the present moment is given to you. You can express it, or you can go into silence.aoxiu.com8 a1 I1 z6 @! P/ S/ {! J
But the silence, now, is not a dead silence that is practiced. This silence too is an expression of the present moment. The moment is so deep that now it can be expressed only through silence. Not even poetry is adequate; painting is not adequate. No expression is possible. Silence is the only expression. This silence is not something negative but, rather, a positive flowering. Something has flowered within you, the flower of silence, and through this silence all that you are living is expressed.Osho, _9 P& r, Z$ [  f
A second point is also to be understood. This expression of the present through the imagination is neither an imagination of the future nor a reaction against the past. It is not an expression of any experience that has been known. It is the experience of experiencing -- as you are living it, as it is happening in you. Not a lived experience, but a living process of experiencing.
" G# z6 Z6 ?) xOsho,奥修,静心,爱的艺术,MeditationThen your experience and experiencing are not two things. They are one and the same. Then there is no painter. The experiencing itself has become the painting; the experiencing itself has expressed itself. You are not a creator. You are creativity, a living energy. You are not a poet; you are poetry. The experience is neither for the future nor for the past; it is neither from the future nor from the past. The moment itself has become eternity, and everything comes from it. It is a flowering.Osho,奥修,静心,爱的艺术,Meditation5 ?4 Z: }4 M3 E4 Q* P
This flowering will have seven layers, just like tension has seven layers. It will exist in every body. For example, if it happens on the physiological level, you will become beautiful in quite a new sense. This beauty is not of form but of the formless, not of the visible but of the invisible. And if you can feel this non-tense moment in your body, you will know a well-being that you have not known before, a positive well-being.
, O! [1 B. a, N0 m# _$ B7 {Osho,奥修,静心,爱的艺术,MeditationWe have known states of well-being that are negative: negative in the sense that when we are not ill we say we are healthy. This health is simply a negation of disease. It has nothing positive about it; it is just that disease is not there. The medical definition of health is that if you are not ill then you are healthy. But health has a positive dimension also. It is not just the absence of illness; it is the presence of health.Osho,奥修,静心,爱的艺术,Meditation0 U' W9 B$ v3 V. I$ _$ Z/ H
Your body can be non-tense only when you are living a moment-to-moment existence. If you are eating and the moment has become eternity, then there is no past and no future. The very process of eating is all that is. You are not doing something; you have become the doing. There will be no tension; your body will feel fulfilled. Or if you are in sexual communion and the sex is not just a relief from sexual tension but, rather, a positive expression of love -- if the moment has become total, whole, and you are in it completely -- then you will know a positive well-being in your body.
) S* J  r" {, N8 z% B( x  mOshoIf you are running, and the running has become the totality of your existence; if you are the sensations that are coming to you, not something apart from them but one with them; if there is no future, no goal to this running, running itself is the goal -- then you know a positive well-being. Then your body is non-tense. On the physiological level, you have known a moment of non-tense living.Osho,奥修,静心,爱的艺术,Meditation. `' j5 }! H. ]( m+ v. x
And the same is true with each of the seven bodies. To understand a non-tense moment in the first body is easy because we already know two things that are possible in the body: disease, a positive illness; negatively defined well-being, an absence of illness. This much we have already known, so we can conceive of a third possibility, that of positive well-being, health. But to understand what non-tension is in the second body, the etheric, is a bit more difficult, because you have not known anything about it. Still, certain things can be understood.
* n6 ~6 c' j+ |  w. \3 I& O7 \" {Dreams are basically concerned with the second body, the etheric. So ordinarily when we talk about dreams what we are talking about are dreams of the etheric body. But if your physical body has been living in tension, then many dreams will be created by it. For example, if you have been hungry or on a fast, then a particular type of dream is created. This is physiological dreaming. It is not concerned with the etheric body.
+ Z" D7 F, M! M; w+ E, MOsho,奥修,静心,爱的艺术,MeditationThe etheric body has its own tension. We know the etheric body only in dreams, so if the etheric body is tense, the dream becomes a nightmare. Even in your dream you will be tense now; the tension will follow you.
) T: r) p1 F6 X9 m3 U' zThe first tension in the etheric body is concerned with the fulfillment of your desires. We all have dreams about love. Sex is physiological; love is not. Love has nothing to do with the physical body, it is concerned with the etheric body; but if it is not fulfilled, then even your physical body may suffer because of it. Not only does your physical body have needs that have to be fulfilled, but your etheric body also has needs. It has its own hungers; it also needs food. Love is that food.aoxiu.com+ W5 i# f8 q# W% [. Y
We all go on dreaming about love, but we are never in love. Everybody dreams about love -- how it should be, with whom it should be -- and everyone is frustrated in it. Either we are dreaming about the future or, in frustration, about the past; but we are never loving.
# o( |  c( w/ i  u0 {. NOsho,奥修,静心,爱的艺术,MeditationThere are other tensions in the etheric body as well, but love is the one that can be most easily understood. If you can love in the moment, then a non-tense situation is created in the etheric body. But you cannot love in the moment if you have demands, expectations, conditions for your love, because demands, expectations and conditions are concerned with the future.Osho,奥修,静心,爱的艺术,Meditation2 b; V1 E! s7 O0 V2 F0 T' \# `
The present is beyond our specifications. It is as it is. But you can have expectations about the future: how it should be. Love too has become a "should"; it is always about what "should be." You can be loving in the present only if your love is not an expectation, a demand, only if it is unconditional.
# p& I$ G6 F0 p! r2 N' N/ A1 daoxiu.comAlso, if you are loving only to one person and not to someone else, then you can never love in the present. If your love is a relationship and not a state of mind, you cannot love in the present because, very subtly, that too is a condition. If I say I can be loving only to you, then when you are not there I will not be loving. For twenty-three hours I will be in a state of not-loving and only for one hour, when I am with you, will I be loving. This is impossible! You cannot be in a state of love one moment and not be in love another moment.奥修(OSHO)中文社区(Meditation,Love)2 h: I7 u+ P. H0 X/ [- [7 l: I) A
If I am healthy, I am healthy for twenty-four hours. It is impossible to be healthy for one hour and unhealthy for the other twenty-three hours. Health is not a relationship; it is a state of being.
$ z; c- ?8 S8 I: o, E奥修(OSHO)中文社区(Meditation,Love)Love is not a relationship between two persons. It is a state of mind within yourself. If you are loving, you are loving to everybody -- not only to persons, but to things as well. Love moves from you to objects also. Even when you are alone, when no one is there, you are loving. It is just like breathing. If I take an oath that I will breathe only when I am with you, only death can follow. Breathing is not relationship; it is not tied to any relationship. And for the etheric body, love is just like breathing. It is its breath.
& h( K# v$ q) S9 j" M7 _So either you are loving, or you are not loving. The type of love that humanity has created is very dangerous. Even disease has not created as much nonsense as this so-called love has created. The whole humanity is diseased because of this wrong notion of love.( V  W# k; n/ g: [/ ]
If you can love and be loving, irrespective of whom, then your second body can have a sense of well-being, a positive at-easeness. Then there are no nightmares. Dreams become a poetry. Then something happens in your second body, and the perfume of it not only pervades you but others also. Wherever you are, the perfume of your love spreads. And of course it has its own response, its own echoing.
" L9 ~  A+ @% r4 w  J9 }Osho,奥修,静心,爱的艺术,MeditationReal love is not a function of the ego. The ego is always asking for power, so even when you love -- because your love is not real, because it is just a part of the ego -- it is bound to be violent. Whenever we love it is a violence, a type of war. Father and son, mother and daughter, husband and wife -- they are not lovers; we have converted them into enemies. They are constantly fighting, and only when they are not fighting do we say it is love. The definition is negative. Between two battles there is a gap, a period of peace.aoxiu.com3 t9 ^# X1 R: D% u
But really, between two wars there is no possibility of peace. The so-called peace is only a preparation for the coming war. There is no peace between husband and wife, no love. The gap that we call love is only a preparation for the coming fight. We think that there is health when we are between two illnesses, and we think that there is love when we are between two fights. It is not love. It is only a gap between fights. You cannot go on fighting for twenty-four hours, so at some point you begin to love your enemy.. C2 Z( E8 g: w! D7 V  W
Love is never possible as a relationship but only as a state of mind. If love comes to you as a state of mind, then your second body -- the etheric body -- becomes at ease, non-tense. It is relaxed. There are other reasons for tension in the second body, but I am talking about the one that can be most easily understood. Because we think we know love, it can be talked about.Osho,奥修,静心,爱的艺术,Meditation+ S6 _" h% `' D) Q, E$ I
Osho,奥修,静心,爱的艺术,Meditation5 b$ i' }- r7 \% {
The third body is the astral body. It has its own tensions. They are concerned not only with this life but with your previous lives. Tension in the third body is because of the accumulation of everything you have been and of everything you have been longing for. Your total longing, thousands and thousands of lives and their repetitive longings, are in the astral body. And you have always been longing! It does not matter for what. The longing is there.* w5 V6 X! t5 @' p
The astral body is a storehouse of your total longings, your total desires. That is why it is the most tense part of your being. When you go into meditation you become aware of astral tensions, because meditation starts from the third body. People who have begun to be aware of these tensions through meditation come to me and say, "Since I started meditating, tensions have increased." They have not increased, but you have become aware of them now. Now you know something that you were not aware of before.Osho3 ?( B2 e% d: I  Y4 W5 ?
These are astral tensions. Because they are essences of so many lives, they cannot be described by any particular word. Nothing can be said about them that can be understood. They can only be lived, and known.' v& i, ~9 {6 I2 o8 S6 {# o
Desiring itself is the tension. We are never without the desire for something or other. There are even people who desire desirelessness. It becomes a total absurdity. In the third body, the astral body, you can desire to be desireless. In fact, the desire to be desireless is one of the strongest desires. It can create one of the biggest gaps between what is and what you want to be.
7 K# ~0 B# F: [8 N. N$ @. n" sOsho,奥修,静心,爱的艺术,MeditationSo accept your desires as they are, and know that you have had so many desires throughout so many lives. You have desired so much, and the whole thing has been accumulated. So for the third body -- the astral body -- accept your desires as they are. Do not fight with them; do not create a desire against desires. Just accept them. Know that you are full of desires, and be at ease with it. Then you will become non-tense in the astral body.aoxiu.com7 C2 L3 t4 M+ x; q2 u
If you can accept the infinite crowd of desires within you without creating a desire against these desires; if you can be in the crowd of desires -- they are your whole accumulated past -- and accept them as they are; if this acceptance becomes total, then, in a single moment, the whole crowd disappears. They are no longer there, because they can exist only against a background of desiring, a constant desiring for that which is not.
) d4 f9 e  ]+ _2 R; P* |* ]3 T奥修(OSHO)中文社区(Meditation,Love)The object of desire does not matter; it is irrelevant. Desire even desirelessness and the background is there; the whole crowd will be there. If you accept your desire, a moment of desirelessness is created. You accept your desire as it is. Now there is nothing to desire; desiring is not there. You accept everything as it is, even your desires. Then the desires evaporate; nothing has to be done with them. The astral body becomes at ease; it comes to a state of positive well-being. Only then can you proceed to the fourth body.Osho,奥修,静心,爱的艺术,Meditation9 N1 w; b/ |- g8 k; ^$ C$ b
Osho,奥修,静心,爱的艺术,Meditation* Q2 s; B: F+ _! P$ X/ g: G3 I' j
The fourth body is the mental body. Just as there are desires in the astral body, in the mental body there are thoughts: contradictory thoughts, a whole crowd of them, each thought asserting itself as the whole, each thought possessing you as if it were the whole. So the tension in the fourth body is created by thoughts. Being without thoughts -- not asleep, not unconscious, but a thoughtless consciousness -- is the health, the well-being of the fourth body. But how can one be conscious and thoughtless?
% a& }$ ]5 X$ L" L) r) X, QEvery moment, new thoughts are being created. Every moment something of your past is coming into conflict with something of your present. You were a communist and now you are a Catholic and believe in something else, but the past is still there. You can become a Catholic, but you cannot throw off your communism. It remains in you. You can change your thoughts, but the discarded thoughts are always there waiting. You cannot unlearn them. They reach into your depths; they go into the unconscious. They will not show themselves to you because you have discarded them, but they will remain there, waiting for their chance. And the chance will come. Even in a period of twenty-four hours, there will be a moment when you will be a communist again and then again you will be a Catholic. This will go on and on, back and forth, and the total effect will be confusion. So for the mental body, tension means confusion -- contradictory thoughts, contradictory experiences, contradictory expectations -- and ultimately results in a confused mind. And the confused mind will only become more confused if it tries to go beyond confusion, because out of a state of confusion, no-confusion cannot be achieved.
5 \3 C, v) Q0 Y# x  a/ }. Y4 Uaoxiu.comYou are confused. Spiritual seeking will create a new dimension for your confusion. All your other confusions are still there, and now a new confusion has been added. You meet this guru, then that, then the next, and each guru brings new confusion to you. The old confusion will be there, and a new one will be added. You will be a madhouse. This is what happens in the fourth body, the mental body. There, confusion is the tension.aoxiu.com% I+ U' V/ b  L7 ?. P9 b1 C
How can one cease to be confused? You can cease to be confused only if you do not deny one particular thought in favor of another, if you do not deny anything -- if you do not deny communism in favor of religiousness, if you do not deny God in favor of a philosophy of atheism. If you accept everything that you think, there is no choice to be made and tensions disappear. If you go on choosing, you go on adding to your tensions.
' h- z( D  k- R6 o  S) u奥修(OSHO)中文社区(Meditation,Love)Awareness must be choiceless. You must be aware of your total thought process, the total confusion. The moment you become aware of it, you will know that it is all confusion. Nothing is to be chosen; the whole house must be discarded. Once you know it is just a confusion, the house can be discarded at any time; there is no difficulty in discarding it.Osho,奥修,静心,爱的艺术,Meditation- @5 t! Y/ V6 M, A; B! M; i5 ?+ A
So begin to be aware of your total mind. Do not choose; be choiceless. Do not say, "I am an atheist," or, "I am a theist." Do not say, "I am a Christian," or, "I am a Hindu." Do not choose. Just be aware that sometimes you are an atheist and sometimes a theist, sometimes you are a Christian and sometimes a communist, sometimes a saint and sometimes a sinner. Sometimes one ideology appeals to you and sometimes another, but these are all fads.
7 n# e0 o' e/ x+ hBe totally aware of it. The very moment you become aware of the total process of your mind is a moment of nonidentity. Then you are not identified with your mind. For the first time you know yourself as consciousness and not as mind. Mind itself becomes an object to you. Just as you are aware of other people, just as you are aware of the furniture in your house, you become aware of your mind, the mental process. Now you are this awareness -- unidentified with the mind.
& {& R. k' N6 I4 }& fOshoThe difficulty with the fourth body, the mental body, is that we are identified with our minds. If your body becomes ill and someone says you are ill, you do not feel offended; but if your mind becomes ill and someone says, "Your mind is ill; you seem to be going insane," then you are offended. Why?
" D" C* Z" f3 l2 haoxiu.comWhen someone says, "Your body seems to be ill," you feel that he has sympathized with you. But if someone says something about mental illness -- that as far as your mind is concerned, you seem to be derailed; you are neurotic -- then you are offended because there is a deeper identification with the mind than with the body.Osho,奥修,静心,爱的艺术,Meditation$ _6 F# `6 m5 l1 C
You can feel yourself to be separate from the body. You can say, "This is my hand." But you cannot say, "This is my mind," because you think: "My mind means me." If I want to operate on your body you will allow me, but you will not allow me to operate on your mind. You will say, "No, this is too much! My freedom will be lost!" Mind is much more deeply identified. It is us. We do not know anything beyond it, so we are identified with it.
- K! [0 \) M% K+ p0 x7 W  {We know something beyond the body: the mind. That is why the possibility of being nonidentified with the body exists. But we do not know anything beyond the mind. Only if you become aware of thoughts can you come to know that mind is nothing but a process, an accumulation: a mechanism, a storehouse, a computer of your past experiences, your past learning, your past knowledge. It is not you; you can be without it. The mind can be operated on. It can be changed; it can be thrown from you.
5 w+ s3 C1 e+ Y& mOshoAnd now, new possibilities are there. Someday even your mind will be able to be transplanted into someone else. Just as the heart can be transplanted, sooner or later memory will be able to be transplanted. Then a person who is dying will not die completely. At least his memory can be saved and transplanted into a new child. The child will acquire the whole memory of the person. He will talk about experiences through which he has not passed but he will say, "I have known." Whatever the dead man knew the child will know, because the whole mind of the dead person has been given to him.Osho3 [2 v6 S/ n! `+ M: o# P
This seems dangerous, and it is possible that we will not allow it to happen because our own identity will be lost. We are our minds! But to me, the possibility has much potentiality. A new humanity may be born out of it. We can be aware of the mind because the mind is not us; it is not "me." My mind is as much a part of my body as my kidney is. Just as I can be given a new kidney and I will still be the same person, with nothing changed, so too I can go on living with a transplanted mind with nothing changed. I can go on being the old self I was, but with a new mind added to me. Mind too is a mechanism. But because of our identification with it, tension is created.奥修(OSHO)中文社区(Meditation,Love)4 v5 }9 A2 r8 X7 z0 u$ f; o2 G9 C
So with the fourth body, awareness is health and unawareness is disease; awareness is non-tension and non-awareness is tension. Because of thoughts, because of your identification with them, you go on living in your thoughts and a barrier is created between you and your existential being.奥修(OSHO)中文社区(Meditation,Love), ?; K& K! j7 x) g, M; g
There is a flower within your reach, but you will never come to know it because you are thinking about it. The flower will die, and you will go on thinking about it. Thinking has created a film between you and the experience -- transparent, but not so transparent; only an illusion of transparency.奥修(OSHO)中文社区(Meditation,Love)' ]) s. a+ |0 F
For example, you are listening to me. But it may be that you are not really listening. If you are thinking about what I am saying, you have ceased listening. Then you have gone ahead or gone back; you are not with me. Either it is the past you will be repeating in your mind or it will be the future projected through the past, but it will not be what I am saying.( F8 T! I: H$ o6 y& k
It is even possible that you can repeat verbatim what I have said. Your mechanism is recording it. It can repeat what I have said, reproduce it. Then you will claim, "If I have not heard you, how can I reproduce it?" But a tape recorder does not hear me. Your mind can go on working just like a machine. You may be present, or you may not be. You are not needed. You can go on thinking and still be listening. The mind -- the fourth body, the mental body -- has become a barrier.aoxiu.com, H. y0 T. k5 H  m
Between you and that which is, there is a barrier. The moment you come to touch, you move away from the experience. The moment you come to look, you move away. I take your hand in my hand. This is an existential thing. But it may be that you are not there. Then you have missed. You have known -- you have touched and experienced -- but you were in your thoughts.Osho,奥修,静心,爱的艺术,Meditation2 X$ `9 y% O( [# A
So at the fourth body one must be aware of one's thought process, taken as a whole. Not choosing, not deciding, not judging; just aware of it. If you become aware, you become nonidentified. And nonidentification with the mechanism of the mind is non-tension.奥修(OSHO)中文社区(Meditation,Love)6 e2 k" t3 {5 ]; x( a

$ J. u; n; y- z  A, l9 s; @, m  u奥修(OSHO)中文社区(Meditation,Love)The fifth body is the spiritual body. As far as the spiritual body is concerned, ignorance of oneself is the only tension. All the time you are, you know perfectly well that you do not know yourself. You will pass through life, you will do this and that, you will achieve this and that, but the sense of self-ignorance will be with you continuously. It will be lurking behind you; it will be a constant companion no matter how much you try to forget it, how much you try to escape from it. You cannot escape from your ignorance. You know that you don't know. This is the disease at the fifth level.
2 c8 L, Z4 P9 e. s/ c# Y4 P2 jOsho,奥修,静心,爱的艺术,MeditationThose in Delphi who wrote on the temple, Know Thyself, were concerned with the fifth body. They were working on it. Socrates continuously repeated: Know Thyself. He was concerned with the fifth body. For the fifth body, atma gyana, self-knowledge, is the only knowledge.
3 x5 ^' f3 j8 OMahavira said, "By knowing oneself, one knows all." It is not so. One cannot know all by knowing oneself. But the antithesis is correct. By not knowing oneself, one cannot know anything. So to balance this, Mahavira said, "By knowing yourself, you will know all." Even if I know everything, if I do not know myself, what is the use? How can I know the basic, the foundational, the ultimate, if I have not even known myself? It is impossible.
5 y# i2 P. ~( }" z8 x- i奥修(OSHO)中文社区(Meditation,Love)So with the fifth body, the tension is between knowing and ignorance. But remember, I am saying knowing and ignorance; I am not saying knowledge and ignorance. Knowledge can be gathered from scriptures; knowing cannot be gathered from anywhere. There are so many persons operating under this fallacy, this misunderstanding between knowledge and knowing. Knowing is always yours. I cannot transfer my knowing to you; I can only transfer my knowledge. Scriptures communicate knowledge, not knowing. It can say you are divine, you are atman, you are the Self, but this is not knowing.Osho,奥修,静心,爱的艺术,Meditation' Q% c4 e( L. B* B
If you cling to this knowledge, great tension will be there. Ignorance will be there along with false, acquired knowledge and information -- borrowed knowledge. You will be ignorant, but you will feel that you know. Then there is much tension. It is better to be ignorant and know perfectly that "I am an ignorant man." Then tension is there, but it is not so great. If you do not delude yourself with knowledge acquired from others, then you can seek and search within yourself, and knowing is possible.Osho,奥修,静心,爱的艺术,Meditation% j6 {( K& h/ l
Because you are, this much is certain: that whatever you are, you are. This cannot be denied. Another thing: you are someone who knows. It may be that you know others, it may be that you know only illusions, it may be that what you know is not correct, but you know. So two things can be taken for granted: your existence and your consciousness.Osho,奥修,静心,爱的艺术,Meditation1 b+ R: n7 p- r! j
But a third thing is lacking. The essential personality of man can be conceived through three dimensions: existence, consciousness and bliss -- sat-chit-anand. We know that we are existence itself; we know that we are someone who knows -- consciousness itself. Only the bliss is lacking. But if you seek inside yourself, you will know the third also. It is there. The blissfulness, the ecstasy of one's existence is there. And when you know it, you will know yourself completely: your existence, your consciousness, your bliss.
' M9 H4 {! T7 B" R. e7 x' E2 Caoxiu.comYou cannot know yourself completely unless bliss is known, because a person who is not blissful will go on escaping from himself. Our whole life is an escape from ourselves. Others are significant to us because they help us to escape. That is why we are all other-oriented. Even if one becomes religious, he creates God as the other. He becomes other-oriented again; the same fallacy is repeated.
. ]# y1 N4 M  q9 u7 S5 |, Xaoxiu.comSo at the fifth stage, one has to be in search of oneself from within. This is not a search, but a "being in search."
+ y* ]& B* @* V5 w) H7 q  E) N
4 t5 T- {3 e+ F' m4 c. G' u! z奥修(OSHO)中文社区(Meditation,Love)Only up to the fifth body are you needed. Beyond the fifth, things become easy and spontaneous.Osho1 p' Y2 f. p  @
The sixth body is cosmic. The tension is between you -- your feelings of individuality, of limitation -- and the unlimited cosmos. Even in the fifth stage you will be embodied in your spiritual body. You will be a person. That "person" will be the tension for the sixth. So to achieve a non-tense existence with the cosmos, to be at one with the cosmos, you must cease to be an individual.奥修(OSHO)中文社区(Meditation,Love)/ o1 {& _+ e1 C3 S, f
Jesus says, "Whoever loses himself will find himself." This statement is concerned with the sixth body. Up to the fifth it cannot be understood, because it is completely anti-mathematical. But from the sixth, this is the only mathematics, the only rational possibility: to lose oneself.
' K2 K  N4 Q% _( JOsho,奥修,静心,爱的艺术,MeditationWe have been enhancing ourselves, crystallizing ourselves. Up to the fifth body the crystallization, the selfhood, the individuality can be carried. But if someone insists on being an individual, he remains with the fifth. So many spiritual systems stop with the fifth. All those who say that the soul has its own individuality, and the individuality will remain even in a liberated state -- that you will be an individual, embodied in your selfhood -- any system that says this, stops with the fifth. In such a system, there will be no concept of God. It is not needed.
6 E1 ~/ g* i% `* Z  D) |; x: H& VOsho,奥修,静心,爱的艺术,MeditationThe concept of God comes only with the sixth body. "God" means the cosmic individuality, or, it would be better to say, the cosmic no-individuality. It is not that "I" am in existence; it is the total within me that has made it possible for me to exist. I am just a point, one link among infinite links of existence. If the sun does not rise tomorrow, I will not be. I will go out of existence; the flame will go out. I am here because the sun exists. It is so far away, but still it is linked with me. If the earth dies, as so many planets have died, then I cannot live because my life is one with the life of the earth. Everything exists in a chain of existence. It is not that we are islands. We are the ocean.
5 T( L2 P$ E2 F! {' zOsho,奥修,静心,爱的艺术,MeditationAt the sixth, the feeling of individuality is the only tension against an oceanic feeling -- a feeling without limitation, a feeling that is beginningless and endless, a feeling not of me but of we. And the "we" includes everything. Not only persons, not only organic beings, but everything that exists. "We" means the existence itself.Osho,奥修,静心,爱的艺术,Meditation+ W9 P+ L$ |2 N) i
So "I" will be the tension at the sixth. How can you lose the "I" how can you lose your ego? You will not be able to understand right now, but if you achieve the fifth, it will become easy. It is just like a child who is attached to a toy and cannot conceive of how he can throw it. But the moment childhood is gone, the toy is thrown. He never goes back to it. Up to the fifth body the ego is very significant, but beyond the fifth it becomes just like a toy that a child has been playing with. You just throw it; there is no difficulty.
6 P0 h  V; s9 Z) [% v奥修(OSHO)中文社区(Meditation,Love)The only difficulty will be if you have achieved the fifth body as a gradual process and not as a sudden enlightenment. Then, to throw the "I" completely in the sixth becomes difficult. So beyond the fifth, all those processes that are sudden become helpful. Before the fifth, gradual processes seem to be easier; but beyond the fifth, they become a hindrance.
* s2 g( R. e  d( ]$ G奥修(OSHO)中文社区(Meditation,Love)So at the sixth, the tension is between individuality and an oceanic consciousness. The drop must lose itself to become the ocean. It is not really losing itself, but from the standpoint of the drop it seems so. On the contrary, the moment the drop is lost, the ocean has been gained. It is not really that the drop has lost itself. It has become the ocean now.Osho9 [" }) _) h3 Y+ R$ P

% {3 s5 g% D6 p! ROsho,奥修,静心,爱的艺术,MeditationThe seventh body is the nirvanic. The tension in the seventh body is between existence and non-existence. In the sixth, the seeker has lost himself, but not existence. He is -- not as an individual, but as the cosmic being. Existence is there. There are philosophies and systems that stop with the sixth. They stop with God or with moksha: liberation. The seventh means to lose even existence into non-existence. It is not losing oneself. It is just losing. The existential becomes non-existential. Then you come to the original source from which all existence comes and into which it goes. Existence comes out of it; non-existence goes back into it.
4 ^, k9 j8 d, x, x8 S9 \4 EOshoExistence itself is just a phase. It must go back. Just as day comes and night follows, just as night goes and day follows, so existence comes and non-existence follows; non-existence comes and existence follows. If one is to know totally, then he must not escape from non-existence. If he is to know the total circle, he must become non-existential.Osho,奥修,静心,爱的艺术,Meditation0 |% L: U+ Y5 Z8 C4 F7 z
Even the cosmic is not total, because non-existence is beyond it. So even God is not total. God is just part of Brahma; God is not Brahman itself. Brahman means all light and darkness combined, life and death combined, existence and non-existence combined. God is not death; God is only life. God is not non-existence; God is only existence. God is not darkness; God is only light. He is only part of the total being, not the total.
4 X2 b/ V0 @) H3 paoxiu.comTo know the total is to become nothing. Only nothingness can know the wholeness. Wholeness is nothingness, and nothingness is the only wholeness -- for the seventh body.aoxiu.com% Z/ X2 a/ n* A# W8 U( p
aoxiu.com! }8 j4 A7 @! ]
So these are the tensions in the seven bodies, beginning with the physiological. If you understand your physiological tension, the relief of it and the well-being of it, then you can very easily proceed to all seven bodies. The realization of at-easeness in the first body becomes a stepping stone to the second. And if you realize something in the second -- if you feel a non-tense etheric moment -- then the step toward the third is taken.
% I- C8 I1 g) G6 }6 e' e2 `6 yIn each body, if you start with well-being, the door to the next body opens automatically. But if you are defeated in the first body it becomes very difficult, even impossible, to open up further doors.
' C( `% {* y+ S4 x; H1 GSo begin with the first body and do not think of the other six bodies at all. Live in the physical body completely, and you will suddenly know that a new door has opened. Then continue on further. But never think of the other bodies or it will be disturbing and will create tensions.
/ z7 ~& V' A6 N奥修(OSHO)中文社区(Meditation,Love)So whatever I have said -- forget it!

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脉轮能量书Ⅱ 第二章 灵妙体生与死的经验
" t. b. d. ~4 ?% b4 k2 k. e4 lOsho,奥修,静心,爱的艺术,Meditation
' j/ B6 d; G2 o7 [' c7 B' MOsho空缺

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脉轮能量书Ⅱ 第三章 觉知内在完整的旅程& J3 Z2 w% A/ X% k3 p1 ]
Osho,奥修,静心,爱的艺术,Meditation3 V+ V' W8 q& K
与脉轮能量脉轮能量书Ⅰ《 第四章 身心灵的和谐 》同一章节

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脉轮能量书Ⅱ 第四章 派坦加利瑜伽系统的架构奥修(OSHO)中文社区(Meditation,Love)0 w& ~  j. O' g" |2 j( g- o

  G! A0 Y# n9 ROsho,奥修,静心,爱的艺术,MeditationYoga: The Alpha and the Omega, Vol 9
/ j0 P4 f: L+ X; ~6 VOshoChapter #1Osho,奥修,静心,爱的艺术,Meditation( D* X4 ~* B" `
Chapter title: Mastery over the five elements: n3 W; @6 e4 c9 Z  G2 ^
21 April 1976 am in Buddha Hall奥修(OSHO)中文社区(Meditation,Love)2 ~" _: y$ ?; Q/ Q/ _

" \/ n$ r% _- u. L; U" yaoxiu.com        Archive code:         7604210
, h8 r0 y$ a4 a6 E- k( Haoxiu.com        ShortTitle:         YOGA901
# ~* h+ a7 n5 U) R( POsho,奥修,静心,爱的艺术,Meditation        Audio:         Yes
* T$ E( V4 y5 t+ g; S        Video:          NoOsho,奥修,静心,爱的艺术,Meditation2 e9 J' E, b5 ^$ q
        Length:         105 mins7 P/ Z5 G" k3 K1 j5 w! `0 {' l
Osho2 m1 I1 W% M, q. a7 h
THE POWER OF CONTACTING THE STATE OF CONSCIOUSNESS
" F  P6 V0 S* W% |奥修(OSHO)中文社区(Meditation,Love)WHICH IS OUTSIDE THE MENTAL BODY; P. j( B9 q- u& W! I: p5 E, S
AND THEREFORE INCONCEIVABLEaoxiu.com" M1 Q9 u: G, p2 N
IS CALLED MAHAVIDEHA.
8 e6 ]# U  A; p" H6 sOsho,奥修,静心,爱的艺术,MeditationTHROUGH THIS POWEROsho,奥修,静心,爱的艺术,Meditation1 \- S2 Y' t) J/ P! Y
THE COVERING OF THE LIGHT IS DESTROYED.
0 D" J  G/ A: C9 @9 i0 v$ s! H) FOsho,奥修,静心,爱的艺术,Meditation
- O+ O2 l7 Y7 ~7 ^Osho,奥修,静心,爱的艺术,MeditationPERFORMING SAMYAMA ON THEIR GROSS, CONSTANT,Osho,奥修,静心,爱的艺术,Meditation) R, s' ~7 O# p# Z( I# }
SUBTLE, ALL-PERVADING, AND FUNCTIONAL STATE
0 r6 U$ j8 ~# S* S- Y8 ?. \OshoBRINGS MASTERY OVER THE PANCHABHUTAS --aoxiu.com4 V2 z4 V- Q% |
THE FIVE ELEMENTS.
, O" S* W2 q; l* W* uaoxiu.com
* q+ }2 c$ W2 Z5 @' K# {/ o( U奥修(OSHO)中文社区(Meditation,Love)FROM THIS FOLLOWS THE ATTAINMENT OF ANIMA, ETC.,Osho,奥修,静心,爱的艺术,Meditation0 H" z7 |; v" h- t  }
PERFECTION OF THE BODY, AND
/ l6 A2 r8 u' P$ \5 I. l2 j; ^Osho,奥修,静心,爱的艺术,MeditationTHE REMOVAL OF THE ELEMENTS' POWER TO OBSTRUCT THE BODY.Osho, t3 H5 B& [( H% J2 d
BEAUTY, GRACE, STRENGTH, AND ADAMANTINE HARDNESS
+ @( ?% X/ Y: v1 W4 ]/ S奥修(OSHO)中文社区(Meditation,Love)CONSTITUTE THE PERFECT BODY.
! X! a& M8 b& _5 e/ iOsho,奥修,静心,爱的艺术,Meditation9 Q1 F1 R2 I; C
THE yoga system of Patanjali is not a philosophical system. It is empirical. It is a tool to work with. But still it has a philosophy. That too is just to give an intellectual understanding where you are moving, what you are seeking. The philosophy is arbitrary, utilitarian, just to give a comprehensive picture of the territory you are going to discover; but the philosophy has to be understood.Osho,奥修,静心,爱的艺术,Meditation1 t1 u$ Z5 O6 J. U% p: b
The first thing about the philosophy of Patanjali. He divides human personality into five seeds, five bodies. He says you don't have one body; you have layers upon layers of bodies; and they are five. The first body he calls annamaya kosha -- the food body, the earth body, which is made of earth and is constantly to be nourished by food. Food comes from earth. If you stop taking food, your annamaya kosha will wither away. So one has to be very alert about what one is eating because that makes you and it will affect you in millions of ways, because sooner or later your food is not just food. It becomes blood, your bones, your very marrow. It circulates in your being and goes on affecting you. So the purity of food creates a pure annamaya kosha, the pure food body.
! L! A: l& d0 C2 l) w奥修(OSHO)中文社区(Meditation,Love)And if the first body is pure, light, not heavy, then it is easy to enter into the second body; otherwise it will be difficult -- you will be loaded. Have you watched when you have eaten too much and heavy foods. Immediately you start feeling a sort of sleep, a sort of lethargy. You would like to go to sleep; awareness immediately starts disappearing. When the first body is loaded it is difficult to create great awareness. Hence fasting became so important in all the religions. But fasting is a science and one should not fool around with it.
1 A( ]9 b( I! H; U* t( FOsho,奥修,静心,爱的艺术,MeditationJust the other night one sannyasin came and she told me that she has been fasting and now her whole body, her whole being, is disturbed -- tremendously disturbed. Now the stomach is not functioning well. And when the stomach is not functioning well, everything is weakened, the vitality is lost, and you cannot be alive. You become more and more insensitive and dead.
2 |5 V" Z! V6 A. @2 ^9 \OshoBut fasting is important. It should be done very carefully; one should understand the functioning of the annamaya kosha -- only then. And it should be done under proper guidance -- the guidance of one who has moved through all the phases of his annamaya kosha. Not only that -- one who has gone beyond it and who can look at the annamaya kosha as a witness. Otherwise fasting can be dangerous." ]/ j9 R9 y, N, F9 @1 g1 K5 X
Then just the right amount of food and the right quality of food has to be practiced; fasting is not needed.
6 ^8 E) _: k6 I- [# a8 o) O2 N! nBut this is important because this is your first body and, more or less, people cling to their first body; they never move to the second. Millions of people are not even aware that they have a second body, a deeper body, hidden behind the first sheath. The first covering is very gross.奥修(OSHO)中文社区(Meditation,Love)  u, U7 T. {5 o2 K6 ^$ O- p: R
The second body Patanjali calls pranamaya kosha -- energy body, electric body. The second consists of electric fields. That's what acupuncture is all about. This second body is more subtle than the first, and people who start moving from the first body to the second become fields of energy, tremendously attractive, magnetic, hypnotic. If you go near them, you will feel vitalized, charged.Osho,奥修,静心,爱的艺术,Meditation+ y, q* n$ K. y* o
If you go near a man who lives only in his food body, you will be depleted -- he will suck you. Many times you come across people and you fee] that they suck you. After they have left, you feel depleted, dissipated, as if somebody has exploited your energy. The first body is a sucker, and the first body is very gross. So if you live too much with the first -- body-oriented people, you will feel always burdened, tense, bored, sleepy, with no energy, always at the point of the lowest rung of your energy; and you will not have any amount of energy which can be used for higher growth.aoxiu.com# Y" ~6 r; H* H3 }, T3 |6 g* V
This type, the first type, the annamaya-kosha-oriented person lives for food. He eats and eats and eats, and that's his whole life. He remains in a way childish. The first thing that the child docs in the world is to suck air, and then to suck milk. The first thing the child has to do in the world is to help the food body, and if a person remains food addicted, he remains childish. His growth suffers.Osho,奥修,静心,爱的艺术,Meditation* w9 _3 d3 P$ \4 ]) \& B
The second body, pranamaya kosha, gives you a new freedom, gives you more space. The second body is bigger than the first; it is not confined to your physical body. It is inside the physical body and it is outside the physical body. It surrounds you like a subtle climate, an aura of energy. Now in Soviet Russia they have discovered that photographs can be taken of the energy body. They call it bioplasma, but it exactly means prana. The energy, elan vital, or what Taoists call chi, it can be photographed now. Now it has become almost scientific.
" _. U8 f5 R4 M1 B8 `$ S) {Osho,奥修,静心,爱的艺术,MeditationAnd one very great discovery has been done in Soviet Russia, and that is before your physical body suffers some illness, the energy body suffers it -- six months before. Then it happens to the physical body. If you are going to have tuberculosis, or cancer, or any illness, your energy body starts showing indications of it six months before. No examination, no testing of the physical body shows anything, but the electric body starts showing it. First it appears in the pranamaya kosha, then it enters into the annamaya kosha. So now they say that it has become possible to treat a person before he has fallen ill. Once it becomes so, then there is no need for humanity to fall ill. Before you will become aware that you are ill, your photographs by Kirlian methods will show that some illness is going to happen to your physical body. It can be prevented in the pranamaya kosha.Osho,奥修,静心,爱的艺术,Meditation* s& m# k+ ~) }2 U' l" u3 ]' W8 f, |
That's why yoga insists very much on the purity of breathing, because the pranamaya kosha is made of a subtle energy that travels inside you with the breathing. If you breathe rightly, your pranamaya kosha remains healthy and whole and alive. Such a person never feels tired, such a person is always available to do anything, such a person is always responsive, always ready to respond to the moment, ready to take the challenge. He is always ready. You will never find him unprepared for any moment. Not that he plans for the future, no. But he has so much energy that whatsoever happens he is ready to respond. He has overflowing energy. T'ai-chi works on pranamaya kosha. pranayam works on pranamaya kosha.Osho,奥修,静心,爱的艺术,Meditation. D+ K2 S( n0 w' O0 Z
And if you know just how to breathe naturally, you will grow into your second body. And the second body is stronger than the first. And the second body lives longer than the first.aoxiu.com  ]$ a6 ]. o' |
When somebody dies, for almost three days you can see his bioplasma. Sometimes that is mistaken for his ghost. The physical body dies, but the energy body continues to move. And those who have experimented deeply about death, they say that for three days it is very difficult for the person who has died to believe that he has died because the same form -- and more vital than ever, more healthy than ever, more beautiful than ever -- surrounds him. It depends on how big a bioplasma you have; then it can continue for thirteen days or even for more.奥修(OSHO)中文社区(Meditation,Love)  R- T- {7 Z( u) i1 C8 F
Around the samadhis of yogis.... In India we burn everybody's body except the body of one who has attained to samadhi. We don't burn his body, for a certain reason. Once you burn the body, the bioplasma starts moving away from the earth. You can feel it for a few days, but then it disappears into the cosmos. But if the physical body is left, then the bioplasma can cling to it. And a man who has attained samadhi, who has become enlightened, if his bioplasma can remain somewhere around his samadhi, many people will be benefited by it. That's how many people come to see their gurus' forms.aoxiu.com8 f& C. I$ f$ ?
In Aurobindo ashram, Aurobindo's body is put in a samadhi, not destroyed, not burned. Many people have felt as if they have seen Aurobindo around it. Or sometimes they have heard the same footsteps the way Aurobindo used to walk. And sometimes he is there just standing before them. This is not Aurobindo; this is the bioplasma. Aurobindo is gone, but the bioplasma, the pranamaya kosha, can persist for centuries. If the person has been really in tune with his pranamaya kosha, it can persist. It can have its own eXistence.Osho# \) J9 k  v) F% I% v. S) T
Natural breathing has to be understood. Watch small children, they breathe naturally. That's why small children are so full of energy. The parents are tired, but they are not tired.
1 ]+ K) E* n; O' nOsho,奥修,静心,爱的艺术,MeditationOne child was saying to another child, "I am so full of energy that I wear out my shoes within seven days." Another said, "That's nothing. I am so full of energy I wear out my clothes within three days."
; @; ?7 G) ]; G+ lOshoThe third said, "That too is nothing. I am so full of energy I wear out my parents within one hour."Osho- p8 M6 O& z( G5 \
In America they have done an experiment where one very powerful man, with an athletic body, with tremendous energy, was told to follow a small child and imitate him. Whatsoever the child was going to do, this athlete had to do, just imitate for eight hours. Within four hours the athlete was gone, flat on the floor, because the child enjoyed it very much and he started doing many things -- jumping, jogging, shouting, yelling. And the athlete had to just repeat. The child was perfectly full of energy after four hours. The athlete -was gone; he said, "He will kill me. Eight hours! Finished! I cannot do anything more." He was a great boxer, but boxing is one thing. You cannot compete with a child.
$ U5 N+ E' E6 a# D$ aOsho,奥修,静心,爱的艺术,MeditationFrom where does the energy come? It comes from pranamaya kosha. A child breathes naturally, and of course breathes more prana in, more chi in, and accumulates it in his belly. The belly is the accumulating place, the reservoir. Watch a child; that is the right way to breathe. When a child breathes, his chest is completely unaffected. His belly goes up and down. He breathes as if from the belly. All children have a little belly; that belly is there because of their breathing and the reservoir of energy.Osho,奥修,静心,爱的艺术,Meditation6 n& V* l- z" p, N- H
That is the right way to breathe; remember not to use your chest too much. Sometimes it can be used -- in emergency periods. You are running to save your life; then the chest can be used. It is an emergency device. Then you can use shallow, fast breathing, and run. But ordinarily the chest should not be used. And one thing to be remembered: the chest is meant only for emergency situations because it is difficult in an emergency situation to breathe naturally, because if you breathe naturally you remain so calm and quiet you cannot run, you cannot fight. You are so calm and collected you are Buddhalike. And in an emergency -- the house is on fire -- if you breathe naturally you will not be able to save anything. Or a tiger jumps upon you in a forest and if you go on breathing naturally you will not be bothered; you will say, "Okay, let him do whatsoever he wants." You will not be able to protect yourself.Osho,奥修,静心,爱的艺术,Meditation; F* Z) n! ~! F  m2 H5 C
So nature has given an emergency device; the chest is an emergency device. When a tiger attacks you, you have to drop natural breathing and you have to breathe from the chest. Then you will have more capacity to run, to fight, to burn energy fast. And in an emergency situation there are only two alternatives -- flight or fight. Both need a very shallow but intense energy -- shallow, but a very disturbed, tense state.
1 u! T0 y$ z" Q奥修(OSHO)中文社区(Meditation,Love)Now if you continuously breathe from the chest, you will have tensions in your mind. If you continuously breathe from the chest, you will always be afraid. Because the chest breathing is meant to be only in fearful situations. And if you have made it a habit then you will be continuously afraid, tense, always in flight. The enemy is not there, but you will imagine the enemy is there. That's how paranoia is created.
5 ?$ c( v+ w) D$ h/ o& E& NOsho,奥修,静心,爱的艺术,MeditationIn the West also a few people have come across this phenomenon -- Alexander Lowen or other bioenergetic people who have been working on bioenergy. That is prana. They have come to feel that people who are afraid, their chest is tense and they are breathing very shallow breaths. If their breathing can be made deeper, to go and touch the belly, the hara center, then their fear disappears. If their musculature can be relaxed, as it is done in Rolfing.... Ida Rolf has invented one of the most beautiful methods to change the inner structure of the body. Because if you have been breathing wrongly for many years, you have developed a musculature, and that musculature will be in the way and will not allow you to rightly breathe or deeply breathe. And even if you remember for a few seconds -- you will breathe deeply -- again when you are engaged in your work you will start breathing shallow chest breathings. The musculature has to be changed. Once the musculature is changed, the fear disappears and the tension disappears. Rolfing is tremendously helpful; but the working is on pranamaya kosha, the second -- bioplasma body, bioenergy body, chi body, or whatsoever you want to call it.奥修(OSHO)中文社区(Meditation,Love)6 l# ]9 {+ L+ q9 ^2 i0 `
Watch a child and that is the natural breathing, and breathe that way. Let your belly come up when you inhale, let your belly go down when you exhale. And let it be in such a rhythm it becomes almost a song in your energy, a dance -- with rhythm, with harmony -- and you will feel so relaxed, so alive, so vital that you cannot imagine that such vitality is possible.
+ H5 a2 _5 T, AOsho,奥修,静心,爱的艺术,MeditationThen there is the third body, manumaya kosha -- the mental body. The third is bigger than the second, subtler than the second, higher than the second. Animals have the second body but not the third body. Animals are so vital. See a lion walking. What beauty, what grace, what grandeur. Man has always felt jealous. See a deer running. What weightlessness, what energy, what a great energy phenomenon. Man has always felt jealous. But man's energy is moving higher.奥修(OSHO)中文社区(Meditation,Love), T9 n; w$ c8 E. d" V
The third body is manumaya kosha, mental body. This is bigger, more spacious than the second. And if you don't grow it, you will remain almost just a possibility of man but not a real man. The word "man" comes from man, manumaya. The English word also comes from the Sanskrit root man. The Hindi word for man is manushya; that too comes from the same root man, the mind. It is mind that makes you man. But, more or less, you don't have it. What you have in its place is just a conditioned mechanism. You live by imitation: then you don't have a mind. When you start living on your own, spontaneous, when you start answering your life problems on your own, when you become responsible, you start growing in manumaya kosha. Then the mindbody grows.奥修(OSHO)中文社区(Meditation,Love)! P& N5 K' r) }) K
Ordinarily if you are a Hindu or a Mohammedan or a Christian you have a borrowed mind; it is not your mind. Maybe Christ attained to a great explosion of manumaya kosha; and then people have been simply repeating it. That repetition will not become a growth in you. That repetition will be a hindrance. Don't repeat; rather try to understand. Become more and more alive, authentic, responsive. Even if there is a possibility to go astray, go astray. Because there is no way to grow if you are so much afraid of committing errors. Errors are good. Mistakes have to be committed. Never commit the same mistake again, but never be afraid of committing mistakes. People who become so much afraid of committing mistakes never grow. They go on sitting in their place, afraid to move. They are not alive.Osho" B( l8 N1 u  ]4 V$ N
The mind grows when you face, encounter, situations on your own. You bring your own energy to solve them. Don't go asking for advice forever. Take the reins of your life in your own hands; that's what I mean when I say do your thing. You will be in trouble -- it is safer to follow others, it is convenient to follow the society, to follow the routine, the tradition, the scripture. It is very easy because everybody is following -- you have just to become a dead part of the herd, you have just to move with the crowd wherever it is going; it is none of your responsibility. But your mental body, your manumaya kosha, will suffer tremendously, terribly it will not grow. You will not have your Own mind, and you will miss something very, very beautiful and some -- thing which functions as a bridge for higher growth.
% B5 \+ ~3 y* i$ [( D3 f4 YOsho,奥修,静心,爱的艺术,MeditationSo always remember, whatsoever I say to you, you can take it in two ways. You can simply take it on my authority"Osho says so, it must be true" -- then you will suffer, then you will not grow. Whatsoever I say, listen to it, try to understand it, implement it in your life, see how it works, and then come to your own conclusions. They may be the same, they may not be. They can never be exactly the same because you have a different personality, a unique being. Whatsoever I am saying is my own. It is bound to be in deep ways rooted in me. You may come to similar conclusions, but they cannot be exactly the same. So my conclusions should not be made your conclusions. You should try to understand me, you should try to learn, but you should not collect knowledge from me, you should not collect conclusions from me. Then your mindbody will grow.aoxiu.com# x" x* P+ [6 Y3 g) j
But people take shortcuts. They say, "If you have known, finished. What is the need for us to try and experiment? We will believe in you." A believer has no manumaya kosha. He has a false manumaya kosha which has not come out of his own being but has been forced from without.奥修(OSHO)中文社区(Meditation,Love)0 K" _% f. r) Q, @
Then higher than manumaya kosha, bigger than manumaya kosha, is vigyanamaya kosha -- it is the intuitive body. It is very, very spacious. Now there is no reason in it; it goes beyond reason; has become very, very subtle; it is an intuitive grasp. It is a seeing directly into the nature of things. It is not trying to think about it. The cypress tree in the courtyard: you just look at it. You don't think about it; there is no "about" in intuition. You simply become available, receptive, and reality reveals to you its nature. You don't project. You are not searching for any argument, for any conclusion, nothing whatsoever. You are not searching even. You are simply waiting, and reality reveals -- it is a revelation. The intuitive body takes you to very far out horizons, but still there is one body more.
( [& E. j& y* a& J' X: F5 fOsho,奥修,静心,爱的艺术,MeditationThat is the fifth body, ANANDAMAYA KOSHA_ bliss body. That is really far out. It is made of pure bliss. Even intuition is transcended.
, ?3 p$ u1 P8 u0 r& N8 i5 x! ]. Q2 ?( XOshoThese five seeds are just seeds, remember. Beyond these five is your reality. These are just seeds surrounding you. The first is very gross; you are almost confined in a six-foot body. The second is bigger than it, the third still bigger, the fourth still bigger, the fifth is very big; but still these are seeds. All are limited. If all the seeds are dropped and you stand nude in your reality, then you are infinite. That's what yoga says: you are God -- aham brahmasmi. You are the very Brahman. Now you are ultimate reality itself; now all barriers are dropped.# {$ M* Y$ N6 `5 n1 k. x
Try to understand this. The barriers are there surrounding you in circles. The first barrier is very, very hard. To get out of it is very difficult. People remain confined to their physical bodies and they think their physical life is all that there is to life. Don't settle. The physical body is just a step to the energy body. The energy body is again just a step for the mind body. That too in its turn is just a step for the intuitive body. That too is a step for the bliss body. And from the bliss 60dy you take the jump -- now there are no more steps -- you take the jump into the abyss of your being, that is infinity, eternity.
& A- g( v2 W( ]" q& k! yOsho,奥修,静心,爱的艺术,MeditationThese are five seeds. Corresponding to these five seeds, yoga has another doctrine about five bhutas, five great elements. Just as your body is made of food, earth; earth is the first element. It has nothing to do with this earth, remember. The element simply says wherever there is matter it is earth; the material is the earth, the gross is the earth. In you it is the body; outside you it is the body of all. The stars are made of earth. Everything that exists is made of earth. The first shell is of earth. Five bhutas means five great elements: earth, fire, water, air, ether.
7 P2 f2 Y; y/ f8 n3 AOshoEarth corresponds to your first, annamaya. kosha, the food body. Fire corresponds to your second body, energy body, bioplasma, chi, pranamaya kosha; it has the quality of fire. Third is water; it corresponds to the third, manumaya body, the mental body. It has the quality of water. Watch the mind, how it goes on like a flux, always moving, moving, riverlike. The fourth is air, almost invisible. You cannot see it, but it is there; you can only feel it. That corresponds to the intuitive body, vigyanamaya kosha. And then there is akash, ether; you cannot even feel it -- it has become even more subtle than air. You can simply believe it, trust it that it is there. It is pure space; that is bliss.
1 G' O% f' J! k8 w2 o' n+ r( ^; h$ ?Osho,奥修,静心,爱的艺术,MeditationBut you are purer than pure space, subtler than pure space. Your reality is almost as if it is not. That's why Buddha says anatta -- no-self. Your self is like a no-self; your being is al most like a nonbeing. Why nonbeing? Because it has gone so far away from all gross elements. It is pure is-ness. Nothing can be said about it, no description will be adequate for it.aoxiu.com+ |; f" O0 X7 s6 N
These are five bhutas, five great elements, corresponding to five koshas, bodies, within you.
! e# S3 M8 h+ _, q; N' \, [OshoThen the third doctrine. I would like you to understand all these because they will be helpful in understanding the sutras that we will be discussing now. Then there are seven chakras. The word chakra does not really mean "center"; the word "center" cannot explain it or describe it or translate it rightly because when we say "the center," it seems something static. And chakra means something dynamic. The word chakra means "the wheel?" the moving wheel. So chakra is a dynamic center in your being, almost like a whirlpool, whirlwind, the center of the cyclone. It is dynamic; it creates an energy field around it.
. S" |5 t) I/ saoxiu.comSeven chakras. The first is a bridge and the last is also a bridge; the remaining five correspond to five mahabhutas, the great elements and the five seeds. Sex is a bridge, bridge between you and the grossest -- the prakriti, the nature. Sahasrar, the seventh chakra, is also a bridge, bridge between you and the abyss, the ultimate. These two are bridges. The remaining five centers correspond to five elements and five bodies.
% Z5 p( O% Y- k; u. E* x" qaoxiu.comThis is the framework of Patanjali's system. Remember it is arbitrary. It has to be used as a tool, not discussed as a dogma. It is not a doctrine in any theology. It is just a utilitarian map. You go to some territory, to some strange country, unknown, and you take a map with you. The map does not really represent the territory; how can the map represent the territory? The map is so small, the territory is so big. On the map cities are just points. How can those points correspond to big cities? On the map roads are just lines. How can roads be just lines? Mountains are just marked, rivers are just marked -- and small ones are left out. Only big ones are marked. This is a map; it is not a doctrine.
$ `" q! U: w) H# FOsho,奥修,静心,爱的艺术,MeditationThere are not only five bodies, there are many bodies, because between two bodies there is another to join it, and so on and so forth. You are like an onion, layers upon layers, but these five will do. Hmm?... these are -the main bodies, the chief bodies. So don't be too much worried about it, hmm? because Buddhists say there are seven bodies and Jains say there are nine: bodies. Nothing wrong and there is no contradiction because these are just maps. If you are studying the whole world's map, then even big cities disappear, even big rivers disappear. If you are studying a map of a nation, then many new things appear which were not on the world map. And if you are studying the map of a province, then many more things appear. And if you are studying the map of a district, of course many more. And if just of one city, then many more. And if just of one house, then of course.... Things go on appearing; it depends.Osho,奥修,静心,爱的艺术,Meditation* d* B- Y2 G* U. |+ m0 H# H% H
Jains say nine, Buddha says seven, Patanjali says five. There are schools which say only three. And they all are true because they are not discussing any argument. They are just giving you a few tools to work with.6 `! L( a. z$ u1 S: D: w3 p% z
And I think five is almost the perfect amount. Because more than five is too much, less than five is too few. Five seems almost perfect. And Patanjali is a very balanced thinker.Osho,奥修,静心,爱的艺术,Meditation* k' ~+ i5 j+ g' G( _7 ^
Now a few things about these chakras. The first chakra, the first dynamic center, is sex -- muladhar. It joins you with nature, it-joins you with the past, it joins you with the future. You were born out of two persons' sexual play. Your parents' sexual play became the cause of your birth. You are related to your parents through the sex center, and to your parents' parents and so on and so forth. To the whole past you are related through the sex center; the thread runs through the sex center. And if you give birth to some child, you will be related to the future.
, Y3 q0 N& z: v) Q/ E奥修(OSHO)中文社区(Meditation,Love)Jesus insists many times, in a very rude way, "If you don't hate your mother and your father, you cannot come and follow me." It looks almost hard, almost unbelievable that a man like Jesus -- why should he use such hard words? And he is compassion incarnate, and he is love. Why does he say, "Hate your mother, hate yom father if you want to follow me"? The meaning is: drop out of the sexual context. What he is saying symbolically is: go beyond the sex center. Then immediately you are no longer related with the past, no longer related with the future.Osho,奥修,静心,爱的艺术,Meditation  A) @& U( [% M
It is sex that makes you part of time. Once you go beyond sex, you become part of eternity, not of time. Then suddenly only the present exists. You are the present, but if you see yourself through the sex center, you are the past also because your eyes will have the color of your mother and your father and your body will have atoms and cells from millions of generations. Your whole structure, biostructure, is part of a long continuum. You are part of a big chain.
; J6 j5 i8 N. I: \& \In India they say your debt to your parents cannot be fulfilled unless you give birth to children. If you want that your debt should be fulfilled with the past, you have to create future. If you really want to repay, there is no other way. Your mother loved you, your father loved you -- what can you do now, they are gone? You can become a mother, a father, to children and repay it to nature, to the same reservoir from where your parents came, you came, your children will come.
9 ^# \- v1 y, @, `3 Q. R7 E0 \Osho,奥修,静心,爱的艺术,MeditationSex is the great chain. It is the whole chain of the world -- samsar; and it is the link with others. Have you watched it? The moment you feel sexual you start thinking of the other. When you are not feeling sexual you never think of the other. A person who is beyond sex is beyond others. He may live in the society, but he is not in the society. He may be walking in the crowd, but he walks alone. And a man who is sexual, he may be sitting on the top of Everest, alone, but he will think of the other. He may be sent to the moon to meditate, but he will meditate about the other.Osho,奥修,静心,爱的艺术,Meditation. x$ v- M" y2 W1 i
Sex is the bridge with the others. Once sex disappears the chain is broken. For the first time you become an individual. That's why people may be too obsessed with sex, but they are never happy with it -- because it is double-edged. It links you with others; it does not allow you to be individual. It does not allow you to be yourself It forces you into patterns, into slaveries, bondages. But if you don't know how to transcend it, that's the only way how to use your energy. It becomes a safety valve.
7 `# J0 s! x. }: W- [People who live at the first center, muladhar, live only for a very foolish reason. They go on creating energy, and then they are too burdened with it; then they go on throwing it. They eat, they work, they sleep, they do many things to create energy. Then they say, "What to do with it7 It is very heavy." Then they throw it. Seems a very vicious circle. When they throw it they again feel empty. They fill up with new fuel, with new food, with new work, and again when the energy is there they are "feeling too full," they say. Somewhere it has to be released. And sex becomes just a release: a vicious circle of accumulating energy, throwing energy, accumulating energy, throwing energy. It looks almost absurd.
  @4 ^; {5 K9 w) {Unless you know that there are higher centers within you which can take that energy, use it in a creative way, you will remain confirmed to the sexual vicious circle. That's why all the religions insist on some sort of sexual control. It can become repressive, it can become dangerous. If new centers are not opening and you go on damming energy, condemning, forcing, repressing, then you are on a volcano. Any day you will explode; you will become neurotic. You are going to be mad. Then it is better to relieve it. But there are centers which can absorb the energy, and greater being and greater possibilities can be revealed to you.
3 Z& D6 o  ?! l8 Q+ x% L奥修(OSHO)中文社区(Meditation,Love)Remember, we have been saying in the past few days that the second center, near the sex center, is hara, the center of death. That's why people are afraid to move beyond sex because the moment the energy moves beyond sex it touches the -hara center and one becomes afraid. That's why_ people are even afraid to move deep in love because when you move deep in love the sex center creates such ripples that the ripples enter in the hara center and fear arises.
5 P9 n. w; l0 U9 B( l# @OshoSo many people come to me and they say, "Why do we feel so much afraid of the other sex?" -- of men or women"Why do we feel so much afraid?" It is not the fear of the other sex. It is the fear of sex itself because if you go deep in sex, then the center becomes more dynamic, creates bigger energy fields, and those energy fields start overlapping the hara center. Have you watched2 In a sexual orgasm something starts moving just below your navel, throbbing. That throb is the overlapping of the sex center with the hara. That's why people become afraid of sex also. Particularly people become afraid of deep intimacy, of orgasm itself.Osho,奥修,静心,爱的艺术,Meditation3 D* _1 z7 b* ], k- M) [! \8 W
But that second center has to be entered, penetrated, opened. That's the meaning when Jesus says unless you are ready to die you cannot be reborn.Osho,奥修,静心,爱的艺术,Meditation) N6 Y- H' L! A
Just two, three days before, on Easter, somebody asked a question that, "Today is Easter. Osho, have you something to say?" I have only one thing to say, that each day is Easter, because Easter is the day of Jesus' resurrection -- his crucifiction and resurrection, his death and his being reborn. Each day is an Easter if you are ready to move into the hara center. You will be crucified first -- the cross is there within your hara center. You are already carrying it; you just have to move to it and you have to die through it, and then there is resurrection.Osho) E9 V7 j, y5 x/ _' w
Once you die in the hara center, death disappears; then for the first time you become aware of a new world, a new dimension. Then you can see the higher center than hara; that is the navel center. And the navel center becomes the resurrection, because the navel center is the most energy-conserving center. It is the very reservoir of energy.Osho9 P9 c. Z4 [- c& w
And once you know that you have moved from the sex center to the hara, now you know that there is a possibility of moving inwards. You have opened one door. Now you cannot rest unless you have opened all the doors. Now you cannot remain on the porch; you have entered the palace. Then you can open another door and another door.
+ B2 h0 |8 _# i6 o7 Q+ E& POsho,奥修,静心,爱的艺术,MeditationJust in the middle is the center of heart. The heart center divides the lower and the higher. First is the sex center, then the hara, then the navel, and then comes the heart center. Three centers are below it, three centers are above it. The heart is exactly in the middle.Osho,奥修,静心,爱的艺术,Meditation# G* G. w/ a* @. [& L& g4 [( A+ u
You must have seen Solomon's seal. In Judaism, particularly in Kabbalistic thinkings, that Solomon's seal is one of the most important symbols. That Solomon's seal is the symbol of the heart center. Sex moves downwards, so sex is like a triangle pointed downwards. Sahasrar moves upwards, So sahasrar is a triangle pointed upwards. And heart is just in the middle, where the sex triangle comes to meet the sahasrar triangle. Both triangles meet, merge into each other, and it becomes a six-pointed star, that is the seal of Solomon. The heart is the seal of Solomon.
& \% h' K# F9 G7 ~( ?1 @奥修(OSHO)中文社区(Meditation,Love)Once you have opened the heart, then you are available for the highest possibilities. Below the heart you remain man; beyond the heart you have become superman.Osho,奥修,静心,爱的艺术,Meditation, d+ H6 a/ V5 B
After the heart center there is the throat center, then there is the third-eye center, and then sahasrar.
+ O* S7 B; l* n9 L* R6 x. N0 f奥修(OSHO)中文社区(Meditation,Love)Heart is feeling love. Heart is absorbing love, becoming love. Throat is expression, communication, sharing, giving it to others. And if you give love to others, then the third-eye center starts functioning. Once you start giving, you go higher and higher. A person who goes on taking goes lower and lower and lower. A person who goes on giving goes higher and higher and higher. A miser is the worst possibility a man can fall into, and a sharer is the greatest possibility that a man can become available to.; v. H- C' n* u; \) c
Five bodies, five mahabhutas, and five centers plus two bridges. This is the framework, the map. Behind this framework is the whole effort of the yogin, of bringing SAMYAMA to every nook and comer, so one becomes enlightened, full of light. Now the sutras.
* |2 a/ R& L! hOsho,奥修,静心,爱的艺术,Meditation
9 X/ `9 c. M7 n- waoxiu.comTHE POWER OF CONTACTING THE STATE OF CONSCIOUSNESS
# e* i) q: d$ E  f( j; z奥修(OSHO)中文社区(Meditation,Love)WHICH IS OUTSIDE THE MENTAL BODY (MANUMAYA SHARIR): H. \; r! w+ s* Q# m7 q' D2 c
AND THEREFORE INCONCEIVABLE
- J$ @  N4 v, S( [, ^! V奥修(OSHO)中文社区(Meditation,Love)IS CALLED MAHAVIDEHA.
0 \: G9 v2 ?" ~1 Y/ W' d, n. o- BOsho,奥修,静心,爱的艺术,MeditationTHROUGH THIS POWERaoxiu.com& V1 h" `' @% N8 a; ~
THE COVERING OF THE LIGHT IS DESTROYED.
$ ~8 E. [3 m9 \! C' _3 E奥修(OSHO)中文社区(Meditation,Love)
$ w3 P1 Z2 z2 }7 u0 `' C! qOsho,奥修,静心,爱的艺术,MeditationOnce you are beyond the mind body, for the first time you become aware that you are not the mind but the witness. Below the mind you remain identified with it. Once you know that thoughts, mental images, ideas, they are just objects, floating clouds in your consciousness; you are separate from them -- immediately.
3 t9 x' n, q1 j, K( v. Paoxiu.com"The power of contacting the state of consciousness which is outside the mental body and therefore inconceivable is called mahavideha." You become beyond body. mahavideha means one who is beyond body, one who is no longer confined to any body, one who knows that he is not the body, gross or subtle, one who knows that he is infinite, with no boundaries. Mahavideha means one who has come to feel that he has no boundaries. All boundaries are confinements, imprisonments; and he can break them, drop them, and can become one with the infinite sky.
# d6 F' \3 \( l- [Osho,奥修,静心,爱的艺术,MeditationThis moment of realizing oneself as the infinite is the moment: "Through this power the covering of the light is destroyed." Then the covering is dropped which has been hiding your light. You are like a light which is being hidden under covers and covers. By and by each and every cover has to be taken away. More light will penetrate out of it.
& P  i5 @. C/ rOshoManumaya kosha, the mental body, once dropped, you become meditation, you become a no-mind. All om effort here is how to go beyond the manumaya kosha -- how to become aware that I am not the thinking process.
0 s2 u; Z/ L) gOsho,奥修,静心,爱的艺术,Meditation9 l& l+ B; _- ]6 E
PERFORMING SAMYAMA ON THEIR GROSS, CONSTANT,奥修(OSHO)中文社区(Meditation,Love), D, H# \0 K/ K/ g0 |2 X3 P
SUBTLE, ALLPERVADING, AND FUNCTIONAL STATE
( R8 I) ]9 n' u& S5 ^+ O3 Eaoxiu.comBRINGS MASTERY OVER THE PANCHABHUTAS --
( H1 A+ j3 I! w5 g4 \奥修(OSHO)中文社区(Meditation,Love)THE FIVE ELEMENTS.
: I8 W; M% o8 }* K% a2 v; ?Osho,奥修,静心,爱的艺术,Meditation
9 o6 a7 U* O4 z, lOsho,奥修,静心,爱的艺术,MeditationThis is one of the most potential sutras of Patanjali, and very significant for future science. One day or other, science is going to discover the meaning of this sutra. Science is already on the path towards it. This sutra says that all the elements in the world, the pancha mahabhutas -- the earth, the air, the fire, etc. -- they come out of nothing, and they go again into nothingness to rest. Everything comes out of nothing and when tired goes back and rests into nothingness.
- y3 G$ x$ l1 ]& M( o& KOsho,奥修,静心,爱的艺术,MeditationNow science, particularly physicists, agree with it, that matter has come out of nothing. The deeper they have gone into matter, the more they have discovered that there is nothing like the material. The deeper they go, matter becomes more and more elusive and finally it slips out of their fingers. Nothing remains, just emptiness, just pure space. Out of pure space everything is born. Looks very illogical, but life is illogical. The whole of modern science has become illogical because if you persist in your logic you cannot move into reality. If you move into reality you have to drop the logic. And of course when there is a choice between logic and the reality, how can you choose the logic? You have to drop the logic.Osho,奥修,静心,爱的艺术,Meditation' R7 W" s3 [, G+ K  q
Just fifty years before,.when scientists came to realize that quanta, electric particles, behave in a very ridiculous way -- behave like a Zen Master, unbelievable, absurd.... Sometimes they look like waves and sometimes they look like particles. Now before that it was a tacit understanding that something can be either a particle or a wave. One and the same thing cannot be both together, simultaneously. A particle and a Wave? It means something can be a point and a line together, at the same time. Impossible. Euclid will not agree. Aristotle will simply deny; you have gone mad. A point is a point, and a line is many points in a row, so how can one point be a line also at the same time remaining a point? Looks absurd. And Euclid and Aristotle prevailed. Just fifty years before, their whole edifice collapsed because scientists came tO know that the quantum, the electric particle, behaves in both ways -- simultaneously.aoxiu.com  ^  T, h! |( _7 a( u
Logicians raised arguments, and they said, "This is not possible." Physicists said, "What can we do? It is not a question of possibility or impossibility. It is so! We cannot do anything. If the quantum is not going to follow Aristotle, what can we do?  And if the quantum behaves in a non-Euclidean way and does not follow the geometry of Euclid, what can we do? It is behaving that way, and we have to listen to the behavior of the real and the reality." This is one of the very critical moments in the history of human consciousness.
; g4 I. d5 U" NOshoThen it has always been believed that something can come only out of something. Simple and natural, obviously so. How can something come out of nothing? Then matter disappeared, and the scientists have to conclude that everything is born out of nothing, and everything again disappears into nothing. Now they are talking about black holes. Black holes are holes of tremendous nothingness. I have to call it "tremendous" nothingness because that nothingness is not just absence. It is full of energy, but the energy is of nothingness. There is nothing to find, but there is energy. Now they9 {  j; i) k: K
say there exist black hole in existence. They are parallel to stars. Stars are positive, and parallel to each star there is a black hole. The star is; the black hole is not. And each star when burned, exhausted, becomes a black hole. And each black hole, when rested, becomes a star.
# L  K) d7 r- w: U9 C  u$ eaoxiu.comMatter, no-matter go on changing. Matter becomes no-matter; no-matter becomes matter. Life becomes death; death becomes life. Love becomes hate; hate becomes love. Polarities continuously change.
$ C# r% r, l+ A. g! M8 f) i奥修(OSHO)中文社区(Meditation,Love)This sutra says, "Performing samyama on their gross, constant, subtle, all-pervading, and functional state brings mastery over the panchabhutas -- the five elements." Patanjali is saying that if you have come to understand your true nature of witnessing, and then if you concentrate, you bring samyama on any matter, you can make it appear or disappear. You can help things to materialize -- because they come out of nothingness. And you can help things to dematerialize.
* D. G- S& k6 {Osho,奥修,静心,爱的艺术,MeditationNow that yet remains to be seen by physicists whether it is possible or not. It is happening that matter changes and becomes no-matter, no-matter changes, becomes matter. They have come to feel many absurd things these fifty years. It is one of the most potential ages ever, where so many things have exploded that it has become almost impossible to confine them in a system. How to make a system? It was very easy just fifty years before to create a self-contained system. Now impossible. The reality has poked its nose in from everywhere and destroyed all doctrinaires, systems, dogmas. The reality has proved to be too much.Osho) W+ \% C6 t% h* Q1 X
Scientists say it is happening. Patanjali says it can be made to happen. If it is happening, then why can it not be made to happen? Just watch. You heat water; at a hundred degrees it becomes vapor. It has always been happening, before fire was ever discovered. The sun rays were evaporating water from the seas and rivers and clouds were forming and water was coming back again into the rivers, again evaporating. Then man discovered fire, and then he started heating water, evaporating it.
" b# Z8 p3 o+ W8 WWhatsoever is happening, ways and means can be found to make it happen. If it is already happening, then it is not against reality. Then you have just to know how to make it happen. If matter becomes no-matter, no-matter becomes matter, if things change polarities, things disappear into nothingness and things appear out of nothingness -- if this is already happening -- then Patanjali says ways and means can be found through which it can be made to happen. And this he says is the way: if you have come to recognize your being, beyond the five seeds, you become capable of materializing things or dematerializing things.Osho,奥修,静心,爱的艺术,Meditation; W2 ?4 k3 c8 [& C: w" H9 {- z
It still remains for the scientific workers to find out whether it is possible or not, but it seems plausible. There seems to be no logical problem in it.aoxiu.com- |$ m& f: M5 _4 F9 m9 z9 k( A

" ~. L% J! ~7 U' [' L7 FOsho,奥修,静心,爱的艺术,MeditationFROM THIS FOLLOWS THE ATTAINMENT OF ANIMA, ETC.
+ s# \2 h3 ]. R+ R% X- IOsho,奥修,静心,爱的艺术,MeditationPERFECTION OF THE BODY, ANDaoxiu.com( v7 Z3 D7 \- e
THE REMOVAL OF THE ELEMENTS' POWER TO OBSTRUCT THE BODY.Osho,奥修,静心,爱的艺术,Meditation) H! o: Z$ v2 u% D4 z" M

& [5 K2 x# _+ S$ U# A/ XOshoAnd then come the eight siddhis, eight powers, of yogis. The first IS anima, and then there is laghima and garima, etc. The eight powers of the yogi are that they can make their body disappear, or they can make their body so small, so small, that it becomes almost invisible, or they can make their bodies so big, as big as they want. It is under their control to make the body small, big, or disappear completely, or to appear in many places simultaneously.
9 Q9 [& P7 n6 `: j  x, w, ALooks impossible, but things that look impossible by and by become possible. It was impossible for man to fly; nobody ever believed. The Wright brothers were thought to be mad, insane. When they first invented their first aeroplane, they were so afraid to tell people -- that if they come to know they will be caught and hospitalized. The first flight was done completely unknown to anybody -- just these two brothers. And they invented their first aeroplane hiding in a basement, so nobody comes to know what they are doing. Everybody had believed that they had gone completely mad -- who has ever flown? Their first air flight was only six seconds -- only of sixty seconds -- but it tremendously changed the whole of history, the whole of humanity. It became possible. Nobody had ever thought that the atom could be split. It was split, and now man can never be the same again.
) K$ X; i+ I7 N1 l3 W6 Y奥修(OSHO)中文社区(Meditation,Love)Many things have happened which were always thought to be impossible. We have reached to the moon. It was the symbol of impossibility. In all the languages of the world there are expressions like, "Don't long for the moon." That means don't long for the impossible. Now we have to change those expressions. And in fact once we have reached the moon, now nothing bars the path. Now everything has become available; it is only a question of time.Osho7 D8 O& u( f, H- G" a
Einstein has said that if we can invent a vehicle which moves with the speed of light, then a person can go on travelling and he will never age. If he goes on that spaceship which moves with the speed of light when he is thirty years old and comes back after thirty years, he will remain of thirty years. His friends and brothers will be thirty years older, a few of them will be already dead, but the person will remain of thirty years. What nonsense are you talking? Einstein says time and its effect disappear when one is moving with the speed of light. A man can go on infinite space travel and can come back after five hundred years. All the people here will be gone, nobody will recognize him, and he will not recognize anybody, but he will remain of the same age. You are aging because of the speed of the earth. If the speed is as much as light, which is really tremendous, then you will not age at all.
0 n( C3 s* [3 o# ]6 [奥修(OSHO)中文社区(Meditation,Love)Patanjali says that if you have moved beyond all the five bodies, you have gone beyond all five elements. Now you are in a state from where you can control anything you wish. Just by the idea that you want to become small, you will become small; if you want to become big, you w ill become big; if you want to disappear, you can disappear.
, N/ `& x$ S3 x9 F  L2 z奥修(OSHO)中文社区(Meditation,Love)It is not necessarily so, that yogis should do it. Buddhas have never been known to do it. Patanjali himself has not been known to do it. What Patanjali is saying: he is revealing all the possibilities.奥修(OSHO)中文社区(Meditation,Love)8 `) r) K5 s, u: v/ m
In fact a man who has attained to his uttermost being, for what will he think to become small? For what? He can't be so foolish. For what? For what would he like to become like an elephant? What is the point in it? And why should he want to disappear? He cannot be interested in amusing people, their curiosities. He is not a magician. He is not interested in people applauding him. For what? In fact the moment a person reaches to the highest peak of his being, all desires disappear. Siddhis appear when desires disappear. This is the dilemma: powers come when you don't want to use them. In fact they come only when the person has disappeared who always wanted to have them.4 K2 \. ^; Q/ [, n; p( ?
So Patanjali is not saying that yogis will do such things. They have never been known to do such things. And the few people who try to do them are not yogis. And the few people who do them, in fact cannot do them; they are only tricksters.
+ c6 D& d$ T$ L7 ^- t3 t  \6 F  INow Satya Sai Baba type people go on materializing Swiss-made watches. These are all tricks, and nobody should be enchanted by these trick4. Whatsoever Satya Sai Baba has been doing can be done by thousands of magicians all over the world, very easily, but you never go to magicians and touch their feet because you know that they are doing tricks. But if somebody who is thought to be religious is doing the same trick, then you think it is a miracle.奥修(OSHO)中文社区(Meditation,Love)! V0 ]. v. ]$ j. E6 J3 K/ W5 B
This part of Patanjali's YOGA SUTRAS is to make you aware that these things become possible but they are never actualized because the person who would want it, who would have always liked to go on an ego trip through these powers, is there no more. Miraculous powers happen to you when you are not interested in them. This is the economy of existence. If you desire, you remain impotent; if you don't desire, you become infinitely potent. This I call the law of banking: if you don't have money, no bank is going to give you; if you have money, every bank is ready to give you. When you don't need, all is available; when you are needy, nothing is available.' l$ B  U. O* Z7 O+ u
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BEAUTY, GRACE, STRENGTH, AND ADAMANTINE HARDNESS
, [  t- B; g) _) o9 haoxiu.comCONSTITUTE THE PERFECT BODY.
9 @- b: M* M$ w- C+ k$ uOsho,奥修,静心,爱的艺术,Meditation
1 ?" e: H% }6 Y  ~7 hPatanjali is not talking about this body. This body can be beautiful, but can never be perfectly beautiful. The second body can be more beautiful than this, the third even more, because they are moving closer to the center. The beauty is of the center. The farther away it has to travel, the more limited it becomes. The fourth body is even more beautiful. The fifth is almost ninety-nine percent perfect.2 L7 g. z  b$ D& X* Q& \# r* @5 V
But that which is your being, the real you, is beauty, grace, strength, and adamantine hardness. It is adamantine hardness and at the same time the softness of a lotus. It is beautiful but not fragile -- strong. It is strong, but not just hard. All opposites meet in it... as if a lotus flower is made of diamonds or a diamond is made of lotus flowers. Because man and woman meet there and transcend. Because sun and moon meet there and transcend.
$ r7 G' B' p- G$ v6 T+ \aoxiu.comThe old term for yoga is hatha. This word hatha is very, very significant. Ha means sun, tha means moon; and hatha means the meeting of sun and moon. The union of sun and moon is yoga -- UNIO MYSTICA.
1 R) |9 `* U( B5 I% L/ [' l$ qOsho,奥修,静心,爱的艺术,MeditationIn the human body, according to the hatha yogis, there are three channels of energy. One is known as pingala; that is the right channel, connected with the left brain -- the sun channel. Then there is another channel ida; the left channel, connected with the right brain -- the moon channel. And then there is the third channel, the middle channel, sushumna; the central, the balanced -- it is made of sun and moon together.Osho* G8 B. V8 O; o
Ordinarily your energy moves either by the pingala or by ida. Yogis' energy starts moving through the sushumna. That is called kundalini, when the energy moves just between these two, right and left. Corresponding to your backbone these channels exist. Once the energy moves in the middle channel, you become balanced. Then a person is neither a man nor a woman, neither hard nor soft; or both -- man and woman, hard and soft. All the polarities disappear in sushumna; and sahasrar is the peak of sushumna.
1 Y2 E# i6 f4 Y. Z; e# eOsho,奥修,静心,爱的艺术,MeditationIf you live on the lowest point of your being, that is muladhar: sex center; then either you move by ida or you move by pingala, sun channel or moon channel; and you remain divided. And you go on seeking the other, you go on asking for the other. You feel incomplete in yourself; you have to depend on the other.
6 e* q8 u4 a; N) t# h+ y. jaoxiu.comOnce your own energies meet inside and there happens a great orgasm, a cosmic orgasm, when the ida and pingala dissolve into sushumna; then one is thrilled, eternally thrilled. Then one is ecstatic, continuously ecstatic. Then that ecstasy knows no end. Then one never comes down, then one never comes low. One remains high. That point of highness becomes one's innermost core, one's very being.
, `- `3 M+ y/ f) A$ l  Z3 sOshoRemember again, I would like to say to you, this is the framework. We are not talking about actual things. There are foolish people who have even tried to dissect the human body to see where ida and pingala and sushumna are, and they have found them nowhere. These are just indicators, symbolic. There are foolish people who have tried to dissect the body and to find the centers, where they are. Even one doctor has written a book to prove which center is exactly which complex in the body according to physiologists. These are all foolish attempts.
* n7 `) |" y; |( }3 q- A, \* COsho,奥修,静心,爱的艺术,MeditationYoga is not in that way scientific. It is allegorical; it is a great allegory. It is showing something, and if you go inside you will find it, but there is no way to find it by dissecting a body. By postmortem you will not find these things. These are alive phenomena. And these words are simply indicative -- don't be confined to them, and don't make a fixed obsession and doctrine out of them. Remain fluid. Take the hint, and go on the journey.奥修(OSHO)中文社区(Meditation,Love)" W& G& m9 t/ W* |) a& z

, {2 m, E. [7 UOshoOne word more; it is oordhwaretas. It means the upward journey of energy. Right now you are existing at the sex center, and from that center the energy -- goes on falling downward. Oordhwaretas means your energy starts moving upward. A delicate, very delicate phenomenon, and one-has to be very alert to work with it. If you are not alert there is every possibility you will become a perverted being. It is dangerous; that's why yogis call it "serpent power." It is dangerous. It is like a snake; you are playing with a snake. If you don't know what to do, there is danger. You are playing with poison.Osho7 e  p6 o3 a8 Q4 ~) o
And many people have become perverted because they tried to repress their sex energy in order to become oordhwaretas, to go upward. They never went upward. They even became more perverted than normal people.Osho,奥修,静心,爱的艺术,Meditation& j* `2 E- X5 a# h6 m* Y
I was reading one anecdote.
( h* b+ Q6 D6 x! K% U7 Daoxiu.com
7 ]; t5 @% w( z1 J0 L& Z0 vOsho"Yes," said Abe to his friend Issy, "I am afraid with mine son it has turned out to be a great disappointment. You know how we struggled to give him an education what we never had; I sent him to the finest business school in the country, and now what happens? He rolls up at my dress factory at ten in the morning; at eleven o'clock he dawdles over tea; twelve o'clock he is off for lunch; he is not back till two; and from two till four he fools around with the models. What a rubbish he has turned out to be."
, ]3 n6 k7 M+ @/ {  V  {  \Osho"Abe," replied Issy, "what troubles you have got is nothing; mine is a thousand time worse. You know how we struggled to give mine son an education what we never had; I sent him to the best business school in the country, and now what happens? He rolls up at my factory at ten in the morning; at eleven o'clock he dawdles over tea; twelve o'clock he is off for lunch; he is not back till two; and from two till four he fools around with the models. What a rubbish he has turned out!"
* z# s; X; j# a' O0 i"But, Issy, since when is that a thousand times worse than me? It is the same story what you have told me."Osho, _9 U# v+ J- i7 a
"Abe, you forget one thing: I am in the men's clothing."Osho,奥修,静心,爱的艺术,Meditation$ h* i! g1 B9 t& d

& d4 a. ~& c7 U, b+ w; ?# }Osho,奥修,静心,爱的艺术,MeditationGet it? If you don't know what to do with sex energy, and you start fooling with it, either your energy will become masturbatory or homosexual or there are a thousand and one other perversions. Then it is better to leave it as it is.Osho% ]. _, l6 e3 j8 U3 L1 b. h
That's why a Master is needed -- one who knows where you are, where you are going, and what is going to happen next; one who can see your future and one who can sec whether the right channeling is happening or not. Otherwise the whole world is in a mess of sexual perversion.
7 X3 G+ F: d0 ?$ faoxiu.comNever repress. It is better to be normal and natural than to be perverted. But just to be normal is not enough. Much more is possible. Transform. Repression is not the way of oordhwaretas -- transformation is. And that can be done only if you purify your body, you purify your mind; you throw all rubbish that you have gathered in the body and the mind. Only with a purity, light, weightlessness, will you be able to help the energy to move upwards.
: H; x/ r2 I( @3 iaoxiu.comOrdinarily it is like a coiled snake; that's why we call it kundalini, or kundali. Kundali means "coiled up." When it raises its head and moves upwards, tremendous is the experience. Whenever it passes one higher center, you will have higher and higher experiences. On each center many things will be revealed to you; you are a great book. But the energy has to pass through the centers; only then can those centers reveal you their beauties, their visions, their poetries, their songs, their dances. And each center has a higher orgasm than the lower one.aoxiu.com' T: X0 |* z6 b- u7 L8 H- ^
Sexual orgasm is the lowest. Higher is the orgasm of the hara. Higher than that is the orgasm of the nabhi, the navel. Higher than that is that of love, the heart. Then higher than that is that of the throat, creativity, sharing. Then higher than that is that of the third eye, the vision of life as really it is, without any projections -- the clarity to sec unclouded. And highest is that of the sahasrar, the seventh center.Osho,奥修,静心,爱的艺术,Meditation  ?. V4 P1 r' [8 P

0 I8 E* [, U% S5 v9 Y奥修(OSHO)中文社区(Meditation,Love)This is the map. If you want, you can move upwards, become oordhwaretas. But never try to become oordhwaretas for siddhis, powers; they are all foolish. Try to become oordhwaretas to know who you are. Not for power, but peace. Let peace be thy goal, never power.aoxiu.com( t: S, a/ x. J6 s* m
This chapter is called vibhuti pada. Vibhtuti means "power." Patanjali included this chapter so that his disciples and those who will ever be following him are made alert that many powers happen on the way but you are not to get entangled with them. Once you become entangled with power, once you are on a power trip, you arc in trouble. You will be tied down to that spot -- and your flight will be stopped. And one has to go on flying and flying till the very end, when the abyss opens and you are absorbed back into the cosmic soul.
  w. J3 [/ p' a( V% m. TOsho,奥修,静心,爱的艺术,MeditationLet peace be thy goal.

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脉轮能量书Ⅱ 第五章 断食与饮食的影响力
6 U/ O8 G- B8 dOsho,奥修,静心,爱的艺术,Meditation
& D6 }0 ^2 p: q5 Oaoxiu.comYoga: The Alpha and the Omega, Vol 6Osho3 R0 K; e. B( j+ `4 i
Chapter #5Osho,奥修,静心,爱的艺术,Meditation& c% M% r, ~! c* i7 P5 z
Chapter title: Purity and PowerOsho,奥修,静心,爱的艺术,Meditation0 h6 V  I3 z9 \! E+ r
5 September 1975 am in Buddha Hall
' q" x' g! l# ]5 M" eOsho,奥修,静心,爱的艺术,Meditation
  ?6 L# Q' X" H/ N, yOsho,奥修,静心,爱的艺术,Meditation        Archive code:         7509050
$ b% @7 s7 k. X3 A' l: H% H% |Osho,奥修,静心,爱的艺术,Meditation        ShortTitle:         YOGA605
% O. N1 E! K+ o- K奥修(OSHO)中文社区(Meditation,Love)        Audio:         Yes
  L! M' Z2 v: h% M7 V, H' N' }Osho,奥修,静心,爱的艺术,Meditation        Video:          No
5 ~+ K* [3 D. G1 [% h- m        Length:         72 mins
) t4 C6 z- p) V+ y. HOsho,奥修,静心,爱的艺术,Meditationaoxiu.com: }  a0 x& H1 G0 h1 _2 p
43. AUSTERITIES DESTROY IMPURITIES, AND WITH THE ENSUING PERFECTION IN THE BODY AND SENSE ORGANS, PHYSICAL AND MENTAL POWERS AWAKEN.Osho+ ^- o% t( z. J1 y

6 g. V: I1 c) ^Osho,奥修,静心,爱的艺术,Meditation44. UNION WITH THE DIVINE HAPPENS THROUGH SELF STUDY.
' `. ?" r# a! O' q$ ~( ROsho,奥修,静心,爱的艺术,Meditation45. TOTAL ILLUMINATION CAN BE ACCOMPLISHED BY SURRENDERING TO GOD.
2 a# @$ B. x4 F' @aoxiu.comOsho,奥修,静心,爱的艺术,Meditation/ i# L7 k! \) J* h9 A
Man is like an iceberg: only a part, a minor part, is visible on the surface; the major part of the whole is hidden beneath. Or, man is like a tree: the real life is in the roots, hidden underground; only branches are visible. If you cut the branches, new branches will come up because branches are not the source; but if you cut the roots the tree is destroyed. Only a part of man is visible on the surface; the major part is hidden behind. And if you think that the visible man is all, then you commit a great mistake. Then you miss the whole mystery of man; and then you miss the doors within yourself which can lead you towards the divine.奥修(OSHO)中文社区(Meditation,Love)# n0 y4 g# i4 ]4 u
If you think that by knowing the name of a person, by knowing from which family he comes, by knowing his profession, that he is a doctor or an engineer or a professor, or by knowing his face, his picture, you have known him; you are in great illusion. These are just the appearances on the surface. The real man is far, far away from all these. This way you may be acquainted, but you never know the man. It is enough as far as society is concerned; more is not needed. This skin-deep knowledge is enough for the marketplace, but if you really want to know the man then you have to go deep. And the only way to go deep is to go within yourself first.奥修(OSHO)中文社区(Meditation,Love)+ w1 k; y, N2 ^5 S2 F+ l) ~  f
Unless you know the unknown within you, you will never be able to know anybody else. The only way to know the mystery that man is, is to know the mystery that you are. There are hidden layers behind hidden layers. Man is infinity.5 o$ Z% L% z2 S  w
If you go on diving deep in man you will reach to God. Man is just the surface of the ocean, waves. If you dive deep you reach to the very center of existence. Those who have known God -- they have not known him as an object. They have known him as their innermost subjectivity. Those who have known God have not encountered him. They have not seen him as an object; they have seen him as the very seer, as their own consciousness. You cannot encounter God anywhere except within yourself. He is your depth; you are his surface. You are his periphery; he is your center.aoxiu.com6 H6 G. L* P/ U
And the deeper you move within yourself, the deeper you are moving in the whole existence, in others also, because the center is one. Peripheries are millions, but the center is one. The whole existence is centered on one point -- that one point is God. God: that is the deepest depth of being.
2 P1 X% F9 B" D) r; z' IOsho,奥修,静心,爱的艺术,MeditationIt is a great journey, a great pilgrimage to know man. Patanjali's sutras give you clues how to enter.
: M9 G1 z) b' m1 X1 u0 COsho
' [+ }# x5 X/ }, @7 o/ ]% tThe first sutra:aoxiu.com$ a  F1 l/ Q& Y2 I

- D( l3 B( T) c' s" Kaoxiu.comKayendriya siddhih ashuddhih ksyayat tapasah.
1 D7 _% ]& ?  }2 nOsho,奥修,静心,爱的艺术,MeditationAUSTERITIES DESTROY IMPURITIES, AND WITH THE ENSUING PERFECTION IN THE BODY AND SENSE ORGANS, PHYSICAL AND MENTAL POWERS AWAKEN.
9 k/ r% o/ C9 I2 W0 ~: y6 g, Taoxiu.com4 q2 u4 o0 |1 C' k0 H& J
Before you can understand this sutra, many more things have to be understood. The body has been very much misused. You have mistreated your own body. You don't know the mystery of the body itself. It is not just the skin; it is not just the bones; it is not just the blood. It is a great organic unity, a great dynamism.Osho,奥修,静心,爱的艺术,Meditation8 O& Q3 P- j2 S& }% x
For centuries man thought that blood filled the body as water fills a container. Only just three centuries ago, we came to know that blood does not fill the body, that it is not a stagnant thing -- blood circulates. Only just three centuries ago, we came to know that blood circulates, it is a dynamic force. It does not fill the body, but it circulates -- so silently and so continuously, and the movement is so graceful, without any noise, that we have lived with bodies for millions of lives and we have never come to encounter the reality of the blood, that it circulates.奥修(OSHO)中文社区(Meditation,Love)0 V6 r# [/ z0 P' X8 G/ L9 G" B( R
There are many more mysteries which are hidden. This body is just the first layer of many bodies -- in all, seven bodies. If you move deep in this body you will come across new phenomena. Behind this gross body is hidden the subtle body. Once that subtle body awakes, you become very powerful because you attain to certain new dimensional forces. This body can lie down in your bed, and your subtle body can move. For it there is no barrier. The gravitation of the earth does not affect it; there is no barrier of time and space for it. It can move... it can move anywhere. The whole world is open for it. For the gross body that is not possible.
- ]; b8 t$ ]7 N  hOshoIn some of your dreams the subtle body actually leaves your physical body. In some of your deep meditations your subtle body leaves your physical body. Many of you, deeply meditating, sometimes have become aware that it feels as if you have risen above the earth, a few inches, a few feet. When you open your eyes you are sitting on the earth. You think you have imagined it. It is not so. The subtle body, in deep meditation, can go a little higher than your gross body. Sometimes that, too, happens -- that the gross body also follows the subtle body.Osho,奥修,静心,爱的艺术,Meditation2 N1 h/ h- i% X/ ]; l$ `; O, h
There is a woman in Europe; she has been investigated by all the scientific methods. In deep meditation she rises four feet above the earth; not only in the subtle body, but the gross body also. It has been found to be a fact. This is said in the oldest yoga treatises: that in deep meditation it happens that with the subtle body the gross body can go above the ground -- and, exactly, it says it can go four feet very easily.% y: m& r" O6 C4 Z
And the gross body is just the surface body, the skin of other bodies. Then behind the subtle there are subtler bodies -- in all, seven bodies. They all belong to seven different planes of being. The more you enter in your own being, the more you become aware that this body is not the all. But you will encounter the second body only if this body has become pure.
$ h# m) g' R) h- F' k) O4 KYoga does not believe in torturing the body, it is not a masochistic affair -- but it believes in purifying it. And, sometimes, purifying it and torturing it may look alike. A distinction has to be made. A man can fast, and he may be only torturing. He may be just against his own body, suicidal, masochistic. But then another man can fast and he may not be a torturer, and he may not be a masochist, and he may not be trying to destroy the body in any way. Rather, he may be trying to purify it. Because in deep fasting, body attains to certain purities.
: E( [% [* _( D. P( _7 wYou continuously go on eating every day; you never give any holiday to the body. The body goes on accumulating many dead cells -- they become a load. Not only are they a load and a burden, they are toxins, they are poisonous. They make the body impure. When the body is impure you cannot see the hidden body behind it. This body needs to be clean, transparent, pure; then suddenly you become aware of the second layer, the subtle body. When the subtle body is pure then you become aware of the third body, and the fourth, and so on.Osho3 c, b2 [  o4 z8 V) \; W
Fasting helps tremendously, but one needs to be very much aware that one is not destroying the body. No condemnation should be in the mind; and there is the problem because almost all religions have condemned the body. Their original founders were not condemners; they were not poisoners. They loved their bodies. They loved the body so much that they always tried to purify it. Their fasting was a purification.
$ P  H: Z! T+ T: \, H奥修(OSHO)中文社区(Meditation,Love)Then came blind followers, unaware of the deep science of fasting. They started fasting, blindly. They enjoyed, because mind is violent. It enjoys being violent with others, it enjoys a power, because whenever you are violent with others you feel powerful; but to be violent with others is risky because the other will retaliate. Then there is a simple way: to be violent with your own body. Then there is no risk. The body cannot retaliate. The body cannot harm you. You can go on harming your own body; there is nobody to react. This is simple. You can torture and enjoy power -- that now you control your body; the body doesn't control you.
7 C' s  _. D* b- |( ?# q3 SOsho,奥修,静心,爱的艺术,MeditationIf this fasting is aggressive, violent, if there is anger and destructiveness; then you miss the point. You are not purifying the body; you are in fact destroying it. And to clean a mirror is one thing and to destroy the mirror is another. To clean the mirror is totally different, because when the mirror is clean of all dust, pure, you will be able to look into it -- it will reflect you. But if you destroy the mirror, then there is no possibility to look into it. If you destroy the gross body you lose all possibility of contact with the second, the subtle body. Purify it, but don't be destructive.Osho1 _: z) h  h4 P- K' s% ]# y* N7 {
And how does fasting purify? Because whenever you are on a fast the body has no more work of digestion. In that period the body can work in throwing out dead cells, toxins. It is just as one day, Sunday or Saturday, you are on a holiday and you come home and you clean the whole day. The whole week you were so engaged and so busy you couldn't clean the house. When the body has nothing to digest, you have not eaten anything, the body starts a self cleaning. A process starts spontaneously and the body starts throwing out all that is not needed, which is like a load. Fasting is a method of purification. Once in a while, a fast is beautiful -- not doing anything, not eating, just resting. Take as much liquid as possible and just rest, and the body will be cleaned.
! M1 d- J% K% b4 L. |6 maoxiu.comSometimes, if you feel that a longer fast is needed, you can do a longer fast also -- but be deep in love with the body. And if you feel the fast is harming the body in any way, stop it. If the fast is helping the body, you will feel more energetic; you will feel more alive; you will feel rejuvenated, vitalized. This should be the criterion: if you start feeling that you are getting weaker, if you start feeling that a subtle trembling is coming into the body, then be aware -- now the thing is no longer a purification. It has become destructive. Stop it.奥修(OSHO)中文社区(Meditation,Love): @5 U5 t' i( n0 F5 ?' l1 Z( U
But one should learn the whole science of it. In fact one should do fasting near somebody who has been fasting for long and who knows the whole path very well, who knows all the symptoms: if it becomes destructive what will start happening; if it is not destructive then what will happen. After a real, purifying fast you will feel new, younger, cleaner, weightless, happier; and the body will be functioning better because now it is unloaded. But fasting comes only if you have been eating wrongly. If you have not been eating wrongly there is no need for fasting. Fasting is needed only when you have already done the wrong with the body -- and we all have been eating wrongly.
8 r, ]+ y1 S6 _9 b; o9 PMan has lost the path. No animal eats like man; every animal has its chosen food. If you bring buffaloes in the garden and leave them, they will eat only a particular grass. They will not go on eating everything and anything -- they are very choosey. They have a certain feeling about their food. Man is completely lost, has no feeling about his food. He goes on eating everything and anything. In fact you cannot find anything which is not eaten somewhere or other by man. In some places, ants are eaten. In some places, snakes are eaten. In some places, dogs are eaten. Man has eaten everything. Man is simply mad. He does not know what is in resonance with his body and what is not. He is completely confused.
# G5 u- ^. c& @/ v2 Z1 }; }" pOshoMan, naturally, should be a vegetarian, because the whole body is made for vegetarian food. Even scientists concede to the fact that the whole structure of the human body shows that man should not be a nonvegetarian. Man comes from the monkeys. Monkeys are vegetarians -- absolute vegetarians. If Darwin is true then man should be a vegetarian. Now there are ways to judge whether a certain species of animal is vegetarian or nonvegetarian: it depends on the intestine, the length of the intestine. Nonvegetarian animals have a very small intestine. Tigers, lions -- they have a very small intestine, because meat is already a digested food. It does not need a long intestine to digest it. The work of digestion has been done by the animal. Now you are eating the animal's meat. It is already digested -- no long intestine is needed. Man has one of the longest intestines: that means man is a vegetarian. A long digestion is needed, and much excreta will be there which has to be thrown out.
& A! p$ q9 R$ E6 XOshoIf man is not a nonvegetarian and he goes on eating meat, the body is burdened. In the East, all the great meditators -- Buddha, Mahavir -- they have emphasized the fact. Not because of any concept of nonviolence -- that is a secondary thing -- but because if you really want to move in deep meditation your body needs to be weightless, natural, flowing. Your body needs to be unloaded; and a nonvegetarian's body is very much loaded.
' `9 C+ r1 h: O  e, rJust watch what happens when you eat meat: when you kill an animal what happens to the animal when he is killed? Of course, nobody wants to be killed. Life wants to prolong itself; the animal is not dying willingly. If somebody kills you, you will not die willingly. If a lion jumps on you and kills you, what will happen to your mind? The same happens when you kill a lion. Agony, fear, death, anguish, anxiety, anger, violence, sadness -- all these things happen to the animal. All over his body -- violence, anguish, agony spreads. The whole body becomes full of toxins, poisons. All the body glands release poisons because the animal is dying very unwillingly. And then you eat the meat -- that meat carries all the poisons that the animal has released. The whole energy is poisonous. Then those poisons are carried in your body.+ [6 |- Y' N6 V$ Y0 m! C
And that meat which you are eating belonged to an animal body. It had a specific purpose there. A specific type of consciousness existed in the animal's body. You are on a higher plane than the animal's consciousness, and when you eat the animal's meat your body goes to the lowest plane, to the lower plane of the animal. Then there exists a gap between your consciousness and your body, and a tension arises, and anxiety arises.
7 ~: V3 }. B" }% P! KOsho,奥修,静心,爱的艺术,MeditationOne should eat things which are natural -- natural for you. Fruits, nuts, vegetables -- eat as much as you can. And the beauty is that you cannot eat these things more than is needed. Whatsoever is natural always gives you a satisfaction, because it satiates your body, saturates you. You feel fulfilled. If some thing is unnatural it never gives you a feeling of fulfillment. Go on eating ice cream: you never feel that you are satiated. In fact the more you eat, the more you feel like eating. It is not a food. Your mind is being tricked. Now you are not eating according to the body need; you are eating just to taste it. The tongue has become the controller.Osho,奥修,静心,爱的艺术,Meditation- H3 ]+ @$ ^) \: C
The tongue should not be the controller. It does not know anything about the stomach. It does not know anything about the body. The tongue has a specific purpose to fulfill: to taste food. Naturally, the tongue has to judge, that is the only thing, which food is for the body -- for my body -- and which food is not for my body. It is just a watchman on the door; it is not the master. And if the watchman on the door becomes the master, then everything will be confused.奥修(OSHO)中文社区(Meditation,Love): E+ w6 `. h* U% Z! z# N/ P+ J: `
Now advertisers know well that the tongue can be tricked, the nose can be tricked. And they are not the masters. You may not be aware: much food research goes on in the world, and they say if your nose is closed completely, and your eyes closed, and then you are given an onion to eat, you cannot tell what you are eating. You cannot tell onion from apple if the nose is closed completely because half of the taste comes from the smell, is decided by the nose, and half is decided by the tongue -- and these two have become the controllers. Now they know: whether ice cream is nutritious or not is not the point. It can carry a flavor, it can carry some chemicals which fulfill the tongue but are not needed for the body.3 f7 ?4 O* z# J3 D0 O, N! ~
Man is confused -- more confused than buffaloes. You cannot convince buffaloes to eat ice cream. Try!Osho: b2 w. D% `0 p2 \) z. V
A natural food... and when I say "natural" I mean that which your body needs. The need of a tiger is different; he has to be very violent. If you eat the meat of a tiger you will be violent, but where will your violence be expressed? You have to live in human society, not in a jungle. Then you will have to suppress the violence. Then a vicious circle starts.
/ U) m) L3 D+ }; z" i- c9 HOsho,奥修,静心,爱的艺术,MeditationWhen you suppress violence, what happens? When you feel angry, violent, a certain poisonous energy is released, because that poison creates a situation where you can be really violent and kill somebody. The energy moves towards your hands; the energy moves towards your teeth -- these are the two places from where animals become violent. Man is part of the animal kingdom.: x7 k9 E2 V0 H
When you are angry, energy is released -- it comes to the hands and to the teeth, to the jaw -- but you live in a human society and it is not always profitable to be angry. You live in a civilized world, and you cannot behave like an animal. If you behave like an animal, you will have to pay too much for it -- and you are not ready to pay that much. Then what do you do? You suppress the anger in the hand; you suppress the anger in your teeth -- you go on smiling a false smile, and your teeth go on accumulating anger.aoxiu.com+ n6 E1 ]8 x4 n( u3 w' `& O
I have rarely come to see people with a natural jaw. It is not natural -- blocked, stiff -- because too much anger is there. If you press the jaw of a person, the anger can be released. Hands become ugly. They lose grace, they lose flexibility, because too much anger is suppressed there. People who have been working on deep massage, they have come to know that when you touch the hands deeply, massage the hands, the person starts becoming angry. There is no reason. You are massaging the man and suddenly he starts feeling angry. If you press the jaw, persons become angry again. They carry accumulated anger.奥修(OSHO)中文社区(Meditation,Love)6 H% y2 [) [& X0 s! U; ?7 j
These are the impurities in the body: they have to be released. If you don't release them the body will remain heavy. Yoga exercises exist to release all sorts of accumulated poisons in the body. Yoga movements release them; and a yogi's body has a suppleness of its own. Yoga exercises are totally different from other exercises. They don't make your body strong; they make your body more flexible. And when your body is more flexible, you are strong in a very different sense: you are younger. They make your body more liquid, more flowing -- no blocks in the body. The whole body exists as an organic unity, in a deep rhythm of its own. It is not Like noise in the market; it is like an orchestra. A deep rhythm inside, no blocks, then the body is pure. Yoga exercises can be tremendously helpful.
7 R$ d' I: z: j; p2 maoxiu.comEverybody is carrying much rubbish in the stomach, because that is the only space in the body where you can suppress things. There is no other space. If you want to suppress anything it has to be suppressed in the stomach. If you want to cry -- your wife has died, your beloved has died, your friend has died -- but it doesn't look good, looks as if you are a weakling, crying for a woman, you suppress it: where will you put that crying? Naturally, you have to suppress it in the stomach. That is the only space available in the body, the only hollow place, where you can force.
+ X' {7 y* o0 {0 V, @0 |奥修(OSHO)中文社区(Meditation,Love)If you suppress in the stomach.... And everybody has suppressed many sorts of emotions: of love, of sexuality, of anger, of sadness, of weeping -- even of laughter. You cannot laugh a belly laugh. It looks rude, looks vulgar -- you are not cultured then. You have suppressed everything. Because of this suppression, you cannot breathe deeply, you have to breathe shallowly. Because if you breathe deeply then those wounds of suppression, they would release their energy. You are afraid. Every body is afraid to move in the stomach.Osho,奥修,静心,爱的艺术,Meditation+ ~/ G0 |& T  I) @* l
Every child, when born, breathes through the belly. Look at a child sleeping: the belly goes up and down -- never the chest. No child breathes from the chest; they breathe from the belly. They are completely free now, nothing is suppressed. Their stomachs are empty, and that emptiness has a beauty in the body.
, t! k9 j  P2 FOsho,奥修,静心,爱的艺术,MeditationOnce the stomach has too much suppression in it, the body is divided in two parts, the lower and the higher. Then you are not one; you are two. The lower part is the discarded part. The unity is lost; a duality has entered into your being. Now you cannot be beautiful, you cannot be graceful. You are carrying two bodies instead of one -- and there will always remain a gap between the two. You cannot walk beautifully. Somehow you have to carry your legs. In fact if the body is one, your legs will carry you. If the body is divided in two then you have to carry your legs.
( x/ T2 W0 P! h2 B( mYou have to drag your body. It is like a burden. You cannot enjoy it. You cannot enjoy a good walk, you cannot enjoy a good swim, you cannot enjoy a fast run -- because the body is not one. For all these movements, and to enjoy them, the body needs to be reunited. A unison has to be created again: the stomach will have to be cleansed completely.4 `3 j: {0 P+ }* a1 J
For the cleansing of the stomach, very deep breathing is needed, because when you inhale deeply and exhale deeply, the stomach throws all that it is carrying. In exhalations, the stomach releases itself. Hence the importance of pranayam, of deep rhythmic breathing. The emphasis should be on the exhalation so that everything that the stomach has been unnecessarily carrying is released.奥修(OSHO)中文社区(Meditation,Love)/ v5 L: l3 K$ n& r( {
And when the stomach is not carrying emotions inside, if you have constipation it will suddenly disappear. When you are suppressing emotions in the stomach there will be constipation because the stomach is not free to have its movements. You are deeply controlling it; you can't allow it freedom. So if emotions are suppressed, there will be constipation. Constipation is more a mental disease than a physical one. It belongs to the mind more than it belongs to the body.Osho,奥修,静心,爱的艺术,Meditation& b1 M8 s* b  k6 `8 O
But remember, I am not dividing mind and body in two. They are two aspects of the same phenomenon. Mind and body are not two things. In fact to say "mind and body" is not good: "mind-body" will be the right expression. Your body is a psychosomatic phenomenon. Mind is the subtlest part of the body, and body is the grossest part of the mind. And they both affect each other; they run parallel. If you are suppressing something in the mind, the body will start a suppressing journey. If the mind releases everything, the body also releases everything. That's why I emphasize catharsis very much. Catharsis is a cleansing process.
: h4 o- f& W) H3 M- _aoxiu.comThese are all austerities: fasting; natural eating; deep, rhythmic breathing; yoga exercises; living a more and more natural, flexible, supple life; creating less and less suppressed attitudes; allowing the body to have its own say, following the wisdom of the body. "Austerities destroy impurities...." These I call austerities. "Austerities" does not mean to torture the body. It means to create a living fire in the body so that the body is cleansed. As if you have thrown gold into the fire -- all that was not gold is burned. Only pure gold comes out.
  K, }) u4 [3 N- i* p( Q( maoxiu.com8 a  S, x7 ]0 K0 W
"Austerities destroy impurities, AND WITH THE ENSUING PERFECTION IN THE BODY AND SENSE ORGANS, PHYSICAL AND MENTAL POWERS AWAKEN."奥修(OSHO)中文社区(Meditation,Love)$ v$ u* y6 F. ^  A% u4 y

" F9 Q! c; `; wOsho,奥修,静心,爱的艺术,MeditationWhen the body is pure, you will see tremendous new energies arising, new dimensions opening before you, new doors suddenly opening, new possibilities. Body has much hidden power. Once it is released, you will not be able to believe it, that the body carried so many things in it, and so close.Osho,奥修,静心,爱的艺术,Meditation4 ^+ w& _; m, Z4 ^5 j
And every sense has a hidden sense behind it. Eyes have a hidden eyesight, an insight behind them. When the eyes are pure, clean, then you don't see things only as they are on the surface. You start seeing their depth. A new dimension opens. Right now when you see a person you don't see his aura; you just see his physical body. The physical body is surrounded by a very subtle aura. A diffused light surrounds the body. And everybody's body is surrounded by a different color aura. The moment your eyes are clean you can see the aura; and by seeing the aura you know many things about the man that you cannot know in any other way. And the man cannot deceive you, it is impossible, because his aura reveals his being.Osho0 V4 w7 w) L" J$ _# y0 D
Somebody comes with an aura of dishonesty and he tries to convince you that he is a very honest man: the aura cannot deceive, because that man cannot control the aura. That is not possible. The dishonest aura has a different color. The aura of an honest man has a different color. The aura of a pure man is pure white. The more impure a man, the more white moves towards gray. The more impure, it moves still more towards black. The aura of a man who is absolutely dishonest is absolutely black. The aura of a confused man changes; it is never the same. Even if you go on looking for just a few minutes, you will see the aura is changing. The man is confused. He himself is not settled in what he is. He is a changing aura.
- q6 I* M+ B& ?A man who is meditative has a very silent quality to the aura, a calmness, a coolness around him. The man who is in deep anxiety, turmoil, tension, has the same quality to the aura also. The man who is very tense may try smiling, may create a face, may have a mask, but when he comes to you his aura will show the reality.Osho,奥修,静心,爱的艺术,Meditation! w' }" G# I0 j) Q# g5 v
And the same happens with the ears also. Just as eyes have a deep insight, the ears have a deep hearing quality. Then you don't hear what the man is saying, but rather, you hear the music. You don't bother about the words that he is using, but the tone, but the rhythm of his voice... an inner quality of the voice which says many things which words cannot deceive, cannot change. The man may be trying to be very polite, but his rudeness will be in his sound. The man may be trying to be very graceful, but his sound will show his ungracefulness. The man may be trying to show his certainty, but his sound will show the... the hesitant quality.aoxiu.com5 T6 E/ I* V) J/ a1 `
And if you can hear the very sound, and if you can see the aura, and if you can feel the quality of the being that is near you, you become capable of many things. And these are very simple things. They start happening once the austerity starts.Osho  m' x+ @( j. K
Then there are deeper powers which yoga calls siddhis -- magical powers, miraculous powers. They look like miracles because we don't understand their mechanism, how they function. Once you know the mechanism they are not miracles. In fact a miracle is not possible. All that happens, happens according to a law. The law may not be known: then you call it a miracle. When the law is known the miracle disappears.
$ o0 w, S9 w8 @& U4 d( ?( \4 x$ k3 q- yaoxiu.comJust now in India they have introduced television in the villages. For the first time, villagers have watched Indira Gandhi in the television boxes, as the villagers call them -- "picture boxes." They could not believe. Impossible. They went around the boxes, they looked from everywhere. How is Indira Gandhi hidden in the box? A miracle, unbelievably miraculous, but once you know the law the thing is simple.
/ Q" [# t) z! x8 \/ P8 D( z; FOshoAll miracles are according to hidden laws. Yoga says there is no miracle in the world because "miracle" means something against the law, which is not possible. How is there any possibility to go against the universal law? There is no possibility. It may be people don't know.Osho,奥修,静心,爱的艺术,Meditation! D! c  W2 u, \% L6 I; f$ K' m: E6 i
Siddhis become possible as you go deeper into purities and perfection. For example, if you can move your astral body out of the gross body you can do many things which will be miraculous. You can visit people. They can see you but they cannot touch you. You can even talk to them by your astral projection. You can heal people. If you are really pure, just your touch, laying on of the hands, and there will be a miracle. Just surrounding you will be the healing power -- wherever you will move, healing will happen automatically. Not that you do it. The very purity... you have become a vehicle of the infinite forces.aoxiu.com# i. f& k1 \0 W2 t3 \% Y2 E
But one has to move withinwards, one has to search one's own innermost core.
3 }3 w. U: E: i) b, H"Austerities destroy impurities, and with the ensuing perfection in the body and sense organs, physical and mental powers awaken." And the greatest power that awakens in you is the feeling of deathlessness. Not that you have a theory, a system, a philosophy that you are immortal, no. Now you have a feeling, now you are grounded in it -- now you know it. It is not a question of any theory: it has become your knowing that there is no death. This body will disappear into its elements, but your consciousness cannot disappear. The mind will disintegrate, the thoughts will be released, the body will go into the elements -- but you, the witnessing self, will remain.Osho0 w: q7 k! y- C$ F- }1 Z5 J: L) V6 d+ z
You know it because now you can see your body from the far, faraway space. You can see your body separate from you. You can come out of the body and look at it. You can move around your own body. Now you know that the body will be left when you will die, but not you. Now you can see the mind functioning as a mechanism, as a biocomputer. You are the seer, not the mind. Now the body and mind go on functioning, but you are not identified.& ]" a  q7 j4 `: Z9 [6 l0 a
This is the greatest miracle that can happen to a man: that he comes to know that he is deathless. Then the fear of death disappears, and with the fear of death all fears disappear.' M7 y9 N; s( J& c9 w
And when fears disappear, love arises. When there is no fear, love arises; only then love arises. How can love arise in a fear ridden mind? You may seek friendship, you may seek a relationship, but you seek it out of fear -- to forget yourself, to drown yourself in the relationship. It is not love. Love arises only when you have transcended death. They both cannot exist together: if you are afraid of death, how can you love? Out of this fear you may try to find company, but the relationship will remain of fear.
3 V3 r6 `3 s2 C, g% zThat's why ninety nine per cent of religious people pray, but their prayer is not real prayer. It is not out of love; it is out of fear. Their God is out of the fear. Only rarely, one per cent of religious persons come to realize deathlessness. Then a prayer arises which is not out of fear, which is out of love, sheer gratitude, a thankfulness.) P- V" C0 r" q9 \4 W/ U% \
Osho,奥修,静心,爱的艺术,Meditation' \  U. R: w' U  r5 o& ~
Swadhyayat istadevata samprayogah.
" K+ @, L: w5 t% E8 B2 Aaoxiu.comUNION WITH THE DIVINE HAPPENS THROUGH SELF STUDY -- SWADHYAYA.奥修(OSHO)中文社区(Meditation,Love)$ Q" f! ?: a$ e5 m3 [$ k
Osho,奥修,静心,爱的艺术,Meditation9 Z, q1 J9 N% `. M8 s; G2 O' v% z
This is a very important sutra: "Union with the divine happens through self study." One has to study oneself -- that is the only way to reach the divine. Patanjali does not say, "Go to the temple." He does not say, "Go to the church." He does not say, "Do the rituals." No, that is not the way to be one with the divine. Go into yourself -- swadhyaya, self study -- because he is hidden behind you, within you. He is your withinmost core. You are the temple; go within. Study yourself. You are a tremendous phenomenon -- study yourself. Study all that you are. And the day you have studied yourself completely, he will be revealed. He is hidden behind you, within you. He is you in your deepest being. So study yourself.奥修(OSHO)中文社区(Meditation,Love)6 o$ G1 L! N$ m% G1 T+ H
This "study" means actually what Gurdjieff means by "self-remembering." Patanjali's swadhyaya is exactly what Gurdjieff means by "self-remembering." Remember yourself and just go on watching. How you relate with people -- watch. Relationship is a mirror. How you relate with strangers, how you relate with people who are known to you, how you relate with your servant, how you relate with your boss -- just go on watching. Let every relationship be a mirror, a reflection, and watch how you change your mask. Look at your greed, look at your jealousies, look at your fear, look at your anxieties, possessiveness -- go on looking and watching.
7 g. m% L5 S; S# M: B* I! e  a( aOsho,奥修,静心,爱的艺术,MeditationThere is no need to do anything! That's the beauty of the sutra. Patanjali does not say, "Do something!" He says, "Study yourself." The very study, the very awareness will do. A transformation will happen when you come face to face to know your whole being.Osho+ ^- J) A0 j  n  d' k
In different moods: when you are sad -- watch; when you are happy -- watch; when you are indifferent -- watch; when you are feeling hopeless -- watch; when you are filled with hope so much -- watch; in desire, in frustration.... There are millions of moods around you -- go on watching. Let every mood be a window to look within yourself. From all colors of the rainbow, watch yourself. When you are alone -- watch. When you are not alone -- watch. Move to the mountains, isolated -- watch. Go to the factory, to the office -- watch how you change, where you change.aoxiu.com9 z0 Y3 G3 t0 ?- V) ~% D
If you go on watching.... Never relax this watching for a single moment. Buddha has said, "Then when you go to your bed -- go on watching. When you go on, falling into sleep -- go on watching how you fall asleep." Go on watching. Don't allow anything to pass without watching. Just this self remembering, this self-study, will do all. You need not ask, "What do I do after I have watched" Nothing is needed. Once you watch your hatred totally, it disappears.
5 W6 {5 d( W6 xOsho,奥修,静心,爱的艺术,MeditationAnd this is the criterion: that which disappears by watching is sin, and that which grows by watching is virtue. That's the only definition I can give to you. I don't say that "this is sin and that is virtue." No, sin and virtue cannot be objectified. That which grows by watching is virtue; that which disappears by watching is sin. Anger will disappear by watching; love will grow. Hatred will disappear; compassion will grow. Violence will disappear; prayer will grow, gratitude will grow. So whatsoever disappears through watching is sin. Nothing else is needed to be done with it. Just watch it and it disappears. It disappears just as when you bring light to a dark room the darkness disappears. The room does not disappear; the darkness disappears.
' Q! w& \7 A) r$ A2 ~' {7 ~奥修(OSHO)中文社区(Meditation,Love)You will not disappear by watching. In fact by watching, you will be revealed. Only darkness will disappear: the darkness of anger, the darkness of possessiveness, the darkness of jealousy -- all that will disappear. Only you will be left in your pristine purity. Only your inner space will be left -- empty, void.
$ ^4 U  Q% C0 L& J- P" hOsho"Union with the divine happens through self-study." Nothing else is needed -- awareness.
& P4 u) C, G; M# V7 ^3 L+ {OshoOsho,奥修,静心,爱的艺术,Meditation+ Z4 r- ^! d8 O6 w( |0 ^/ J
Samadhi siddha Ishwar pranidhanat.
1 Z" L- R  `  y. J9 P+ g奥修(OSHO)中文社区(Meditation,Love)TOTAL ILLUMINATION CAN BE ACCOMPLISHED BY SURRENDERING TO GOD.
9 l8 j4 y' e/ g' Z7 E. X6 V! wOsho,奥修,静心,爱的艺术,Meditation" O! ]4 r1 z( t: H2 @  m4 C& E
And when you have studied yourself, when you have come to know yourself... surrender. That becomes very simple. It is not an effort then. Now if you want to surrender, it will kc a tremendous effort; and then too it will never be total. If right now you want to surrender, how can you surrender with hatred inside? How can you surrender with jealousy inside? How can you surrender with violence inside? Surrender is possible only when you are absolutely pure.. T! m/ b% n# w
How can you go to God and put your hatred, violence, jealousies at his feet? No, only when you are pure, a flower of purity -- then you enter the temple and surrender it.9 c$ O" [; O( M- }* I
To surrender, one should become worthy of it, because surrender is the greatest act. Nothing is beyond it. You cannot surrender by your will and effort, because will and effort belong to the ego. The ego cannot surrender. When you go on studying yourself, watching yourself, the ego disappears. You remain, but there is no longer the "I." You are a vast emptiness -- with no "I" in it. You are a vast amness, but no "I" in it. Being exists, ego no more -- then it is possible to surrender.奥修(OSHO)中文社区(Meditation,Love)! U# K5 g& H1 h; ~9 D$ ?5 p8 ]
"Total illumination can be accomplished by surrendering to God." Total illumination, samadhi: you become light itself. Everything disappears. You remain as energy; and the purest energy is light. Now scientists, physicists, say that if anything is moved at the speed of light it will become light. If a stone brick is thrown at the speed of light, the brick will disappear. It will become light itself because at that speed things disappear; only energy remains. They have discovered it just now, within this century, that there is a possibility that all matter is convertible into light, into energy. Matter is a slow-speed energy; light is a high-speed energy.
* n1 Q7 Y& u/ U1 g" ]* a& bOshoEgo is a material thing; it is a slow-speed energy. When you surrender it, you attain to the speed of light. Then you are no longer a solid thing: then you are weightless energy. And weightless energy has no limitation; it is unlimited. And weightless energy cannot be defined in any other way -- the only way is to say that it is light. The Bible says, "God is light." The Koran says, "God is light." The Upanishads say, "God is light." You become light.
# P0 }" p- X; H. Q. Yaoxiu.com"Total illumination can be accomplished by surrendering to God." First, move through self-study so you can encounter God within. Then surrender to it. All and all that you are -- surrender to it. And remember, that surrendering is not an effort, so don't be bothered about how to surrender. Just first remember yourself; surrendering comes as a shadow. There is no technique to surrender. Once you know yourself, you know now how to bow down and surrender yourself. Surrendered, you become God himself. Fighting with the whole, you remain an ugly ego. Surrendered with the whole, you become the whole. Let-go is the ultimate mantra.
/ r; T+ Y( [- T4 zOsho,奥修,静心,爱的艺术,MeditationBut the greed may arise in your mind: "Then why wait? Why should I not surrender now?" You cannot. You are the barrier, so how can you surrender? When you are not, surrender will be. If you are, surrender is not possible. You will not surrender; your disappearance will be the surrender. You go out of one door; from another door enters surrender. You and surrender cannot exist together.
" K0 x* s, h; G' R5 N' C奥修(OSHO)中文社区(Meditation,Love)So remember, you cannot surrender. Watch yourself, so you become purer and purer and purer -- so pure that almost nothing is left, only a purity, a fragrance -- then surrender happens.
  a" X( s7 n  v; p. X; l奥修(OSHO)中文社区(Meditation,Love)In this sutra Patanjali is simply saying that total illumination can be accomplished by surrendering to God. He is not saying how to surrender. He is not saying that surrender has to be done. He is simply indicating a phenomenon. Self-study has to be done; you will come face to face with God. If you have done self-study you enter the temple, you face God, and then there is no problem. The moment you face him surrender happens. It is not a doing; it is a happening.

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脉轮能量书Ⅱ 第六章 生命能量体现的方式
6 c' O% k  {6 A. q5 P, raoxiu.comOsho,奥修,静心,爱的艺术,Meditation+ Z- N/ e- u8 ?3 `$ M; J; C
Meditation: The Art of Ecstasyaoxiu.com' @! N2 t+ ]7 E% R; {- K
Chapter #17Osho,奥修,静心,爱的艺术,Meditation2 s: Z( P& w+ G) _' V( K$ x
Chapter title: The Manifestations of Prana in the Seven BodiesOsho,奥修,静心,爱的艺术,Meditation) G7 l' `4 B8 u, ~' a1 T
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        Archive code:         7000000
, S/ O$ B* Z2 ~9 `( K$ mOsho        ShortTitle:         ARTOF17
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Question  1奥修(OSHO)中文社区(Meditation,Love)8 u3 i* r  k& ^: T; q1 J! T9 O6 ~
QUESTION: WHAT IS PRANA AND HOW IS IT MANIFESTED IN EACH OF THE SEVEN BODIES?
3 B, v: k1 L! D  EOsho,奥修,静心,爱的艺术,Meditation" w* u& G- L4 \& g! _
Prana is energy -- the living energy in us, the life in us. This life manifests itself, as far as the physical body is concerned, as the incoming and the outgoing breath. These are two opposite things. We take them as one. We say "breathing" -- but breathing has two polarities: the incoming breath and the outgoing breath. Every energy has polarities, every energy exists in two opposite poles. It cannot exist otherwise. The opposite poles, with their tension and harmony, create energy -- just like magnetic poles.Osho,奥修,静心,爱的艺术,Meditation0 Y& h. v4 v1 V
The incoming breath is quite contrary to the outgoing, and the outgoing is quite contrary to the incoming. In a single moment the incoming is just like birth and the outgoing is just like death. In a single moment both things are happening: when you take breath in, you are born; when you throw breath out, you die. In a single moment there is birth and death. This polarity is life energy coming up, going down.aoxiu.com1 b( x- b  c0 K" K! Z: F9 J
In the physical body, life energy takes this manifestation. Life energy is born, and after seventy years it dies. That too is a greater manifestation of the same phenomenon: the incoming breath and the outgoing breath... the day and the night.
( u+ n) k/ ]  [) ]4 P- x% FOshoIn all of the seven bodies -- the physical, the etheric, the astral, the mental, the spiritual, the cosmic, and the nirvanic, there will be a corresponding incoming and outgoing phenomenon. As far as the mental body is concerned, thought coming in and thought going out is the same kind of phenomenon as breath coming in and breath going out. Every moment a thought comes in your mind and a thought goes out.; v1 c* w4 R3 b8 `! H" Z
Thought itself is energy. In the mental body the energy manifests as the coming of thought and the going of thought; in the physical body it manifests as breath coming and breath going. That is why you can change your thinking with breathing. There is a correspondence.
+ q( B" M7 ?0 p" Taoxiu.comIf you stop your breath from coming in, thought will be stopped from coming in. Stop your breath in your physical body and in the mental body thought will stop. And as the physical body becomes uneasy, your mental body will become uneasy. The physical body will long to breathe in; the mental body will long to take thought in.aoxiu.com* M- [4 [$ P6 `% i" x, `3 z  F* e
Just as breath is taken in from the outside and the air exists outside you, likewise an ocean of thought exists outside you. Thought comes in, and thought goes out. Your breath can become my breath at another moment and your thought can become my thought. Every time you throw your breath out you are likewise throwing your thought out. Just as air exists, so thought exists; just as air can be contaminated, so thought can be contaminated; just as air can be impure, so thought can be impure./ x) z3 d7 k) m
The breath itself is not prana. Prana means the vital energy that manifests itself by these polarities of coming in and going out. The energy that takes the breath in is prana, not the breath itself. The energy that takes breath in, which asserts it, that energy that is taking the breath in and throwing it out, is prana.
! n% K: I, E  k' R3 E- NThe energy that takes thought in and throws thought out, that energy too is prana. In all of the seven bodies, this process exists. I am only talking now of the physical and the mental, because these two are known to us; we can understand them easily. But in every layer of your being the same thing exists.
( U; v2 L- G* q( faoxiu.comYour second body, the etheric body, has its own incoming and outgoing process. You will feel this process in each of the seven bodies, but you will feel it to be just like the incoming breath and outgoing breath, because you are only acquainted with your physical body and its prana. Then you will always misunderstand.
8 ]* x' W5 o2 t( z9 A! E3 \8 [Osho,奥修,静心,爱的艺术,MeditationWhenever any feeling comes to you of another body or its prana you will first understand it as the coming in and the going out of breath, because this is the only experience you know. You have only known this manifestation of prana, of vital energy. But on the etheric plane there is neither breath nor thought, but influence -- simply influence coming in and going out.奥修(OSHO)中文社区(Meditation,Love): D" q& U/ z# x$ u2 c/ `! P
You come into contact with somebody without having known him before. He has not even talked with you, but something about him comes in. You have either taken him in or thrown him out. There is a subtle influence: you may call it love or you may call it hatred -- the attractive or the repulsive.
: G0 y8 A) c. T! g+ ~When you are repulsed or attracted, it is your second body. And every moment the process is going on; it never stops. You are always taking influences in and then throwing them out. The other pole will always be there. If you have loved someone, then in a certain moment you will be repulsed. If you have loved someone the breath has been taken in: now it will be thrown out and you will be repulsed.; u* r1 ^, U  P' a
So every moment of love will be followed by a moment of repulsion. The vital energy exists in polarities. It never exists at one pole. It cannot! And whenever you try to make it do so, you try the impossible.
1 ?" b8 o" D  s1 h% I0 _% RYou cannot love someone without hating him at some time. The hatred will be there because the vital force cannot exist at a single pole. It exists at opposite polarities, so a friend is bound to be an enemy -- and this will go on. This coming in and going out will happen up to the seventh body. No body can exist without this process -- this coming in and going out. It cannot, just as the physical body cannot exist without the incoming and outgoing breath.Osho,奥修,静心,爱的艺术,Meditation" ~& f! f8 ]( _# E: C+ L5 w  f9 D
As far as the physical body is concerned, we never take these two things as opposites, so we are not disturbed about it. Life makes no distinction between the incoming breath and the outgoing breath. There is no moral distinction. There is nothing to be chosen; both are the same. The phenomenon is natural.Osho,奥修,静心,爱的艺术,Meditation) l+ K, ^) o7 i
But as far as the second body is concerned, hatred must not be there and love must be there. Then you have begun to choose. You have begun to choose, and this choice will create disturbances. That is why the physical body is ordinarily more healthy than the second, the etheric, body. The etheric body is always in conflict because moral choosing has made a hell out of it.
7 O8 N+ g% H; v& K$ A# \+ eOsho,奥修,静心,爱的艺术,MeditationWhen love comes to you, you feel a wellbeing, but when hatred comes to you, you feel diseased. But it is bound to come -- so a person who knows, a person who has understood the polarities, is not disappointed when it comes. A person who has known the polarities is at ease, at equilibrium. He knows it is bound to happen, so he neither tries to love when he is not loving nor does he create any hatred. Things come and go: he is not attracted to the incoming nor repulsed by the outgoing. He is just a witness. He says, "It is just like breath coming in and breath going out."% t6 X! R+ T8 @1 q) h
The Buddhist meditation method of Anapana-sati Yoga is concerned with this. It says to just be a witness to your incoming and outgoing breath. Just be a witness, and begin from the physical body. The other six bodies are not talked about in Anapana-sati because they will come by themselves, by and by.奥修(OSHO)中文社区(Meditation,Love)' X1 h2 e& q* u; p1 T$ W; U1 j5 p
The more you become acquainted with this polarity -- with this dying and living simultaneously, with this simultaneous birth and death -- the more you will become aware of the second body. Toward hatred, then, Buddha says, have upeksha. Be indifferent. Whether it is hatred or it is love, be indifferent. And do not be attached to anyone, because if you are attached, what will happen to the other pole? Then you will be at a "dis-ease." Disease will be there; you will not be at ease.
9 J) B: i) i# bOsho,奥修,静心,爱的艺术,MeditationBuddha says, "The coming of the beloved one is welcomed, but the going of the beloved one is wept over. The meeting with the one who is repulsive is a misery, and the departing of a repulsive one is bliss. But if you go on dividing yourself into these polarities, you will be in hell, living in a hell.": E6 \  G+ E4 Q" N+ I4 T
If you just become a witness to these polarities, then you say, "This is a natural phenomenon. It is natural to the 'body' concerned" -- that is, one of the seven bodies. "The body exists because of this; otherwise, it cannot exist." And the moment you become aware of it, you transcend the body. If you transcend your first body, then you become aware of the second. If you transcend your second body, then you become aware of the third....
7 m/ C5 Z/ I0 t7 u; y9 Paoxiu.comWitnessing is always beyond life and death. The breath coming in and the breath going out are two things, and if you become a witness, then you are neither. Then a third force has come into being. Now you are not the manifestations of prana in the physical body: now you are the prana, the witness. Now you see that life manifests on the physical level because of this polarity, and if this polarity stops the physical body will not be there, it cannot exist. It needs tension to exist -- this constant tension of coming and going, this constant tension of birth and death. It exists because of this. Every  moment it moves between the two poles; otherwise, it would not exist.aoxiu.com  M. s7 T/ `$ K( X4 `) l4 g) m
In the second body, "love and hate" is the basic polarity. It is manifested in so many ways. The basic polarity is this liking and disliking, and every moment your liking becomes disliking and your disliking becomes liking -- every moment! But you never see it. When your liking becomes disliking, if you suppress your disliking and continue fooling yourself that you will go on liking the same things always, you are only fooling yourself doubly. And if you dislike something, you go on disliking it, never allowing yourself to see the moments when you have liked it. We suppress our love for our enemies, and we suppress our hatred for our friends. We are suppressing! We allow only one movement, only one pole, but because it comes back again, we are at ease. It returns, so we are at ease. But it is discontinuous; it is never continuous. It never can be.aoxiu.com! w% G5 d) [6 ^9 o
The vital force manifests itself as like and dislike in the second body. But it is just like breath: there is no difference. Influence is the medium here; air is the medium in the physical body. The second body lives in an atmosphere of influences. It is not simply that someone comes in contact with you and you begin to like him. Even if no one comes in and you are alone in the room, you will be liking/disliking, liking/disliking. It will make no difference: the liking and disliking will go on alternating continuously.奥修(OSHO)中文社区(Meditation,Love)2 o  X* Y: _5 U4 r
It is through this polarity that the etheric body exists; it is its breath. If you become a witness to it, then you can just laugh. Then there is no enemy and no friend. Then you know it is just a natural phenomenon.Osho6 ]6 ]9 k; ]7 a7 \* a4 R1 p$ J+ ^

6 I1 Q( J8 K. g: j, x* v. o1 YOsho,奥修,静心,爱的艺术,MeditationIf you become aware and become a witness to the second body -- to the liking and disliking -- then you can know the third body. The third is the astral body. Just like the "influences" of the etheric body, the astral body has "magnetic forces." Its magnetism is its breath. One moment you are powerful and the next moment you are powerless; one moment you are hopeful and the next moment you are hopeless; one moment you are confident and the next moment you lose all your confidence. It is a coming in of magnetism to you and a going out of magnetism from you. There are moments when you can defy even God, and there are moments when you fear even a shadow.# w2 @% ^4 X( A2 Z0 s3 ?$ D
When the magnetic force is in you, when it is coming into you, you are great; when it has gone from you, you are just a nobody. And this is changing back and forth, just like day and night; the circle revolves, the wheel revolves. So even a person like Napoleon had his impotent moments and even a very cowardly person has his moments of bravery.
; U# R3 Q3 c3 W4 }9 jaoxiu.comIn judo there is a technique to know when a person is powerless. That is the moment to attack him. When he is powerful you are bound to be defeated, so you have to know the moment when his magnetic power is going out and attack him then, and you should incite him to attack you when your magnetic force is coming in.- e4 K' |  v3 X8 g% k+ I
This coming in and going out of the magnetic force corresponds to your breathing. That is why, when you have to do something difficult, you will hold your breath in. For example, if you are to lift a heavy stone, you cannot pick it up when the breath is going out. You cannot do it! But when the breath is coming in, or when the breath is held in, you can do it. Your breath corresponds to what is happening in the third body. So when the breath is going out -- unless the person has been trained to fool you -- that is the moment when his magnetic force is going out; that is the moment to attack. And this is the secret of judo. Even a stronger person than you can be defeated if you know the secret of when he is fearful and powerless. When the magnetic force is out of him, he is bound to be powerless.
; ~3 j" v; Z  ]4 ]5 B7 YOsho,奥修,静心,爱的艺术,MeditationThe third body lives in a magnetic sphere, just like air. There are magnetic forces all around: you are breathing them in and breathing them out. But if you become aware of this magnetic force that is coming and going, then you are neither powerful nor powerless. You transcend both.
5 m2 U: g* k; M奥修(OSHO)中文社区(Meditation,Love)Then there is the fourth body, the mental body: thought pulling in and thought pulling out. But this "thought coming in" and "thought going out" has parallels, too. When thought comes to you while you breathe in, only in those moments is original thinking born. When you breathe out, those are moments of impotency; no original thought can be born in those moments. In moments when some original thought is there, the breathing will even stop. When some original thought is born, then the breath stops. It is only a corresponding phenomenon.
% c+ X9 B; b4 h0 wOsho,奥修,静心,爱的艺术,MeditationIn the outgoing thought, nothing is born. It is simply dead. But if you become aware of thoughts coming in and thoughts going out, then you can know the fifth body.
) ], [4 {( Y7 v4 |  V4 ?  v, [, kUp to the fourth body things are not difficult to understand, because we have some experience which can become the basis to understand them. Beyond the fourth, things become very strange -- but still, something can be understood. And when you transcend the fourth body you will understand it more.
2 l1 O! d1 ?; {4 MOshoIn the fifth body... how to say it? The atmosphere for the fifth body is life -- just as thought, as breath, as magnetic force, as love and hatred, are atmospheres for the lower bodies.Osho,奥修,静心,爱的艺术,Meditation% O& m- G( P0 j7 e; o8 H
For the fifth body, life itself is the atmosphere. So in the fifth, the coming in is a moment of life, and the going out is a moment of death. With the fifth, you become aware that life is not something that is in you. It comes into you and goes out from you. Life itself is not in you; it simply comes in and goes out just like breath.
6 K0 f0 i/ U/ Y' X1 d: UThat is why breath and prana became synonymous -- because of the fifth body. In the fifth body, the word prana is meaningful. It is life that is coming and life that is going. And that is why the fear of death is constantly following us. You are always aware that death is nearby, waiting at the corner. It is always there, waiting. This feeling of death always waiting for you -- this feeling of insecurity, of death, of darkness -- is concerned with the fifth body. It is a very dark feeling, very vague, because you are not completely aware of it.
2 |0 n* s. o: T4 p: r* Q  o$ X5 d奥修(OSHO)中文社区(Meditation,Love)When you come to the fifth body and become aware of it, then you know that life and death both are just breaths to the fifth body -- coming in and going out. And when you become aware of this, then you know that you cannot die, because death is not an inherent phenomenon; nor is life. Both life and death are outward phenomena happening to you. You never have been alive, you never have been dead; you are something that completely transcends both. But this feeling of transcendence can only come when you become aware of the life force and the death force in the fifth body.
5 t# R# Q& q: a& Y9 O# e1 }) [( a6 e# eFreud said somewhere that he somehow had a glimpse of this. He was not an adept in yoga, otherwise he would have understood it. He called it "the will to die," and he said every man sometimes is longing for life and sometimes is longing for death. There are two opposing wills in men: a will to live and a will to die. To the Western mind it was absolutely absurd: how could these contradictory wills exist in one person? But Freud said that because suicide is possible, there must be a will to die.5 i, L: h' P/ @: A
No animal can commit suicide, because no animal can become aware of the fifth body. Animals cannot commit suicide because they cannot become aware, they cannot know, that they are alive. To commit suicide, one thing is necessary: to be aware of life -- and they are not aware of life. But another thing is also necessary: to commit suicide you must also be unaware of death.# i8 h* \. u1 b, t  M
Animals cannot commit suicide because animals are not aware of life, but we can commit suicide because we are aware of life but not aware of death. If one becomes aware of death, then one cannot commit suicide. A buddha cannot commit suicide because it is unnecessary; it is nonsense. He knows that you cannot really kill yourself, you can only pretend to. Suicide is just a pose, because really you are neither alive nor dead.
# @+ e8 Z& Y2 Z) k# eOshoDeath is on the fifth plane, in the fifth body. It is a going out of a particular energy and a coming in of a particular energy. You are the one in which this coming and going happens. If you become identified with the first, you can commit the second. If you become identified with living, and if life becomes impossible, you can say, "I will commit suicide." This is the other aspect of your fifth body asserting itself. There is not a single human being who has not thought at some time to commit suicide... because death is the other side of life. This other side can become either suicide or murder: it can become either.奥修(OSHO)中文社区(Meditation,Love)4 R7 y2 V2 K5 g; |  N0 M
If you are obsessed with life, if you are so attached to it that you want to deny death completely, you can kill another. By killing another you satisfy your death wish: "the will to die." By this trick you satisfy it, and you think that now you will not have to die because someone else has died.
( O: Q* C$ B2 d! Uaoxiu.comAll those persons who have committed great murders -- Hitler, Mussolini -- are still very much afraid of death. They are always in fear of death, so they project this death on others. The person who can kill someone else feels that he is more powerful than death: he can kill others. In a "magical way," with a "magical formula," he thinks that because he can kill he transcends death, that a thing he can do to others cannot be done to him. This is a projection of death, but it can come back to you. If you kill so many persons that in the end you commit suicide, it is the projection coming back to you.
7 d6 h. H1 w7 Q# ]" c8 h* qOshoIn the fifth body, with life and death coming to you -- with life coming and going -- one cannot be attached to anyone. If you are attached, you are not accepting the polarity in its totality, and you will become ill.
' h; U3 W9 E. @1 S' ^. }4 d7 L奥修(OSHO)中文社区(Meditation,Love)Up to the fourth body it was not so difficult, but to conceive of death and to accept it as another aspect of life is the most difficult act. To conceive of life and death as parallel -- as just the same, as two aspects of one thing -- is the most difficult act. But in the fifth, this is the polarity. This is pranic existence in the fifth.; d3 E! a; J* ], Q4 @

& i4 W1 i; `4 ^' D8 T4 r/ COsho,奥修,静心,爱的艺术,MeditationWith the sixth body, things become even more difficult, because the sixth is no longer life. For the sixth body... what to say? After the fifth, the "I" drops, the ego drops. Then there is no ego; you become one with the all. Now it is not your "anything" that comes in and goes out because the ego is not. Everything becomes cosmic, and because it becomes cosmic, the polarity takes the form of creation and destruction -- srishti and pralaya. That is why it becomes more difficult with the sixth: the atmosphere is "the creative force and the destructive force." In Hindu mythology they call these forces Brahma and Shiva.奥修(OSHO)中文社区(Meditation,Love)( t0 @6 J4 t$ I: @; [
Brahma is the deity of creation, Vishnu is the deity of maintenance, and Shiva is the deity of the great death -- of destruction or dissolution, where everything goes back to its original source. The sixth body is in that vast sphere of creativity and destructivity: the force of Brahma and the force of Shiva.
6 y% x% u; e' r4 J9 b5 \) Y- @1 o+ _Osho,奥修,静心,爱的艺术,MeditationEvery moment the creation comes to you, and every moment everything goes into dissolution. So when a yogi says, "I have seen the creation, and I have seen the pralaya, the end; I have seen the coming of the world into being and I have seen the returning of the world into nonbeing," he is talking about the sixth body. The ego is not there: everything that is coming in and going out is you. You become one with it.
2 ?3 S. W7 p% S  T" ]: l1 ?6 pOsho,奥修,静心,爱的艺术,MeditationA star is being born: it is your birth that is coming. And the star is going out: that is your going out. So they say in Hindu mythology that one creation is one breath of Brahma -- only one breath! It is the cosmic force breathing. When he, Brahma, breathes in, the creation comes into existence: a star is born, stars come out of chaos -- everything comes into existence. And when his breath goes out, everything goes out, everything ceases: a star dies... existence moves into nonexistence.
1 T9 L! v2 @+ p- N; faoxiu.comThat is why I am saying that in the sixth body it is very difficult. The sixth is not egocentric; it becomes cosmic. And in the sixth body, everything about creation is known -- everything that all of the religions of the world talk about. When one talks about creation, he is talking about the sixth body and the knowledge concerned with it. And when one is talking of the great flood, the end, one is talking about the sixth body.
2 a  W' u6 ]# OOsho,奥修,静心,爱的艺术,MeditationWith the great flood of Judeo-Christian or Babylonian mythology, or Syrian mythology, or with the pralaya of the Hindus, there is one out breath -- that of the sixth body. This is a cosmic experience, not an individual one. This is a cosmic experience; you are not there!
6 ?6 J- }/ V' g  Qaoxiu.comThe person who is in the sixth body -- who has reached to the sixth body -- will see everything that is dying as his own death. A Mahavira cannot kill an ant, not because of any principle of nonviolence, but because it is his death. Everything that dies is his death.
; ^# z7 \1 {7 J/ [奥修(OSHO)中文社区(Meditation,Love)When you become aware of this, of the creation and the destruction -- of things coming into existence every moment and things going out of existence every moment -- the awareness is of the sixth body. Whenever a thing is going out of existence, something else is coming in: a sun is dying, another is being born somewhere else; this earth will die, another earth will come. We become attached even in the sixth body. "Humanity must not die!" -- but everything that is born must die, even humanity must die. Hydrogen bombs will be created to destroy it. And the moment we create hydrogen bombs, the very next moment we create a longing to go to another planet, because the bomb means that the earth is near its death. Before this earth dies, life will begin to evolve somewhere else.7 B8 V' Y2 V! b8 h
The sixth body is the feeling of cosmic creation and destruction -- creation/destruction... the breath coming in/the breath going out. That is why "Brahma's breath" is used. Brahma is a sixth-body personality; you become Brahma in the sixth body. Really, you become aware of both Brahma and Shiva, the two polarities. And Vishnu is beyond the polarity. They form the trimurti, the trinity: Brahma, Vishnu, and Mahesh -- or Shiva.Osho,奥修,静心,爱的艺术,Meditation; G- u$ Y2 q; b0 s% F" J) ]% W
This trinity is the trinity of witnessing. If you become aware of the Brahma and Shiva, the creator and the destroyer -- if you become aware of those two, then you know the third, which is Vishnu. Vishnu is your reality in the sixth body. That is why Vishnu became the most prominent of the three. Brahma is remembered, but although he is the god of creation, he is worshipped in perhaps only one or two temples. He must be worshipped, but he is not really worshipped.
4 b. b1 Z! v3 p" G3 |Osho,奥修,静心,爱的艺术,MeditationShiva is worshipped even more than Vishnu, because we fear death. The worship of him comes out of our fear of death. But hardly anyone worships Brahma, the god of creation, because there is nothing to be fearful of; you are already created, so you are not concerned with Brahma. That is why not a single great temple is dedicated to him. He is the creator, so every temple should be dedicated to him, but it is not.Osho,奥修,静心,爱的艺术,Meditation2 C4 x# F" g' f' e1 d
Shiva has the greatest number of worshippers. He is everywhere, because so many temples were made as a dedication to him. Just a stone is enough to symbolize him; otherwise it would have been impossible to create so many idols of him.  So just a stone is enough.... Just put a stone somewhere and Shiva is there. Because the mind is so fearful of death, you cannot escape from Shiva; he must be worshipped -- and he has been worshipped.aoxiu.com2 R+ c1 W$ m0 |9 M! Y4 g+ s- F
But Vishnu is the more substantial divinity. That is why Rama is an incarnation of Vishnu, Krishna is an incarnation of Vishnu, every avatar -- divine incarnation -- is an incarnation of Vishnu. And even Brahma and Shiva worship Vishnu. Brahma may be the creator, but he creates for Vishnu; Shiva may be the destroyer, but he destroys for Vishnu. These are the two breaths of Vishnu, the incoming and the outgoing: Brahma is the incoming breath and Shiva is the outgoing one. And Vishnu is the reality in the sixth body.奥修(OSHO)中文社区(Meditation,Love)2 [( ]3 l7 Y& A4 N& Q& o! y: Y

1 F5 R5 B7 g# _& }! D1 Y5 _In the seventh body things become even more difficult. Buddha called the seventh body the nirvana kaya, the body of enlightenment, because the truth, the absolute, is in the seventh body. The seventh body is the last body, so there is not even creation and destruction but, rather, being and nonbeing. In the seventh, creation is always of something else, it is not of you. Creation will be of something else and destruction will be of something else, not of you, while being is of you, and nonbeing is of you.Osho,奥修,静心,爱的艺术,Meditation& P* }7 C* i6 o8 b: D" O9 `+ c+ ?
In the seventh body, being and nonbeing -- existence and nonexistence -- are the two breaths. One should not be identified with either. All religions are started by those who have reached the seventh body; and at the end language can be stretched, at the most, to two words: being and nonbeing. Buddha speaks the language of nonbeing, of the outgoing breath, so he says, "Nothingness is the reality"; while Shankara speaks the language of being and says that the Brahman is the ultimate reality. Shankara uses positive terms because he chooses the incoming breath, and Buddha uses negative terms because he chooses the outgoing breath. But these are the only choices as far as language is concerned.
! x6 N9 b* c! Z  R1 `7 iOsho,奥修,静心,爱的艺术,MeditationThe third choice is the reality, which cannot be said. At the most we can say "absolute being" or "absolute nonbeing." This much can be said, because the seventh body is beyond this. Transcendence is still possible.
$ c1 ]& y3 i! s+ N" M" I奥修(OSHO)中文社区(Meditation,Love)I can say something about this room if I go out. If I transcend this room and reach another room, I can recollect this one, I can say something about it. But if I go out of this room and fall into an abyss, then I cannot say anything about even this room. So far, with each body, a third point could be caught into words, symbolized, because the body beyond it was there. You could go there and look backward. But only up to the seventh is this possible. Beyond the seventh body nothing can be said, because the seventh is the last body; beyond it is "bodilessness."
  s: i5 m7 v# H# c5 |; Aaoxiu.comWith the seventh, one has to choose being or nonbeing -- either the language of negation or the language of positivity. And there are only two choices. One is Buddha's choice: he says, "Nothing remains," and the other is Shankara's choice: he says, "Everything remains."
* {5 n: C; e' ^3 R% Laoxiu.comIn the seven dimensions -- in the seven bodies -- as far as man is concerned and as far as the world is concerned, life energy manifests into multidimensional realms. Everywhere, wherever life is to be found, the incoming and the outgoing process will be there. Wherever life is, the process will be. Life cannot exist without this polarity.
1 |" R, H8 r' k+ |3 [奥修(OSHO)中文社区(Meditation,Love)aoxiu.com' S6 U* G8 F7 D' ?3 L& j
So prana is energy, cosmic energy, and our first acquaintance with it is in the physical body. It manifests first as breath, and then it goes on manifesting as breath in other forms: influences, magnetism, thoughts, life, creation, being. It goes on, and if one becomes aware of it, one always transcends it to reach to a third point. The moment you reach this third point, you transcend that body and enter the next body. You enter the second body from the first, and so on.
1 F1 i- g8 x  A$ h, k% e7 n7 {9 z5 z奥修(OSHO)中文社区(Meditation,Love)If you go on transcending, up to the seventh there is still a body, but beyond the seventh there is bodilessness. Then you become pure. Then you are not divided; then there are no more polarities. Then it is adwait, not two: then it is oneness.

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脉轮能量书Ⅱ 第七章 谭崔炼金术
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" g1 _1 }0 Y( e3 \  {* y8 A9 @  b5 I奥修(OSHO)中文社区(Meditation,Love)The Tantra Vision, Vol 2
1 g# l, E8 y6 ?8 w" Z7 F8 saoxiu.comChapter #1aoxiu.com. |! ^8 S: w0 Q2 P/ M# C
Chapter title: The Tantra Map
) _9 }/ M  t$ S1 May 1977 am in Buddha HallOsho# i. @8 Y" `# e5 y. g% E$ b* I* F
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0 F1 D0 I9 W& ^& F2 a6 c. p奥修(OSHO)中文社区(Meditation,Love)        Audio:         Yes+ I1 Z4 R0 e$ f- O) ]* x( c9 d  J
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9 M8 p4 R5 I1 @8 g/ G9 [Osho,奥修,静心,爱的艺术,MeditationFOR THE DELIGHTS OF KISSING THE DELUDED CRAVE; X7 e, ~5 j. I; R
DECLARING IT TO BE THE ULTIMATELY REAL --奥修(OSHO)中文社区(Meditation,Love)6 j  h8 ]" S$ Q5 S
LIKE A MAN WHO LEAVES HIS HOUSE AND STANDING AT THE
; M% B- z8 b! [) y6 s1 Uaoxiu.comDOOR ASKS (A WOMAN) FOR REPORTS OF SENSUAL DELIGHTS.
( I; V7 A5 e/ e; N& `Osho,奥修,静心,爱的艺术,MeditationOsho,奥修,静心,爱的艺术,Meditation) B  c) ]) X8 R" U
THE STIRRING OF BIOTIC FORCES IN THE HOUSE OF9 N# T- d7 W- o7 c7 F
NOTHINGNESS HAS GIVEN ARTIFICIAL RISE TOOsho,奥修,静心,爱的艺术,Meditation$ G/ o2 r' s- W0 F- I
PLEASURES IN SO MANY WAYS.Osho7 f$ b* r9 T) r1 C7 G
SUCH YOGIS FROM AFFLICTION FAINT FOR THEY HAVE
. b$ o: e8 o! p6 LOsho,奥修,静心,爱的艺术,MeditationFALLEN FROM CELESTIAL SPACE, INVEIGLED INTO VICE.Osho,奥修,静心,爱的艺术,Meditation% C" x5 M) M. h: h
AS A BRAHMIN, WHO WITH RICE AND BUTTER
0 g3 U0 H; S, S0 l5 \* x3 R1 y5 R5 W0 v8 [Osho,奥修,静心,爱的艺术,MeditationMAKES A BURNT OFFERING IN BLAZING FIRE
9 d9 Y. j, e" S# ^奥修(OSHO)中文社区(Meditation,Love)CREATING A VESSEL FOR NECTAR FROM CELESTIAL SPACE,Osho,奥修,静心,爱的艺术,Meditation* a% w9 ^0 \3 u1 R4 e, b8 C6 ^
TAKES THIS THROUGH WISHFUL THINKING AS THEOsho,奥修,静心,爱的艺术,Meditation- W/ i/ @" ]& f1 |9 F3 y( i' ?
ULTIMATE.Osho; A3 m% D: x8 w

( J2 S: p  a% s9 G- tSOME PEOPLE WHO HAVE KINDLED THE INNER HEAT AND奥修(OSHO)中文社区(Meditation,Love)" }7 }/ T! ?' U3 [0 S: }  P) m
RAISED IT TO THE FONTANELLEOsho" J4 G7 y* h5 M/ x/ O* z
STROKE THE UVULA, WITH THE TONGUE IN A SORT OF
& C* P  _/ S; H0 S" ^( M. k" `: j奥修(OSHO)中文社区(Meditation,Love)Osho- C* h  w1 q* G1 e, Q
COITION AND CONFUSE
) i# u" f2 P! ?6 }. Baoxiu.comTHAT WHICH FETTERS WITH WHAT GIVES RELEASE, IN
2 y7 {+ A9 f! B# a( O: Y5 u6 v& B$ uaoxiu.comPRIDE WILL CALL THEMSELVES YOGIS.
% q: g- A3 U' m0 a2 x7 LOsho
( c2 K/ X$ h8 J. W3 c& ]: R奥修(OSHO)中文社区(Meditation,Love)Tantra is freedom: freedom from all mind-constructs, from all mind-games; freedom from all structures; freedom from the other. Tantra is a space to be. Tantra is liberation.奥修(OSHO)中文社区(Meditation,Love)! h! e6 o% k! P6 r: B! x
Tantra is not a religion in the ordinary sense -- religion again is a mind game; religion gives you a certain pattern. A Christian has a certain pattern, so has the Hindu, so has the Muslim Religion gives you a certain style, a discipline. Tantra takes all disciplines away.
0 B7 |1 T6 C( _, B" ?0 `3 E奥修(OSHO)中文社区(Meditation,Love)When there is no discipline, when there is no enforced order, a totally different kind of order arises in you. What Lao Tzu calls Tao, what Buddha calls DHARMA -- that arises in you. That is not anything done by you; it happens to you. Tantra simply creates space for it to happen. It does not even invite, it does not wait; it simply creates a space. And when the space is ready, the whole flows in.
0 @! B; K$ \6 s6 C% Raoxiu.com4 x9 q: C8 S4 b& o- l" J* j
I have heard a very beautiful story, a very ancient one.aoxiu.com6 w2 ~1 ?6 H- U& N
In a province, no rain had fallen for a long time. Everything was dried up. At last the citizens decided to fetch the rainmaker. A deputation was sent to see him in the distant town where he lived with the urgent request to come as soon as possible and make rain for their parched fields.
# h; |+ J% m8 {' ^' ~3 C/ o% ^奥修(OSHO)中文社区(Meditation,Love)The rainmaker, a wise old man, promised to do so on condition that he be provided with a solitary little cottage in the open country where he could withdraw by himself for three days. No food or drink would be required, then he would see what could be done. His requests were met.
( s* U( V5 }5 r$ {2 ~aoxiu.comOn the evening of the third day abundant rain fell and, full of.praise, a grateful crowd made a pilgrimage to his house and exclaimed 'How did you do it? Tell us.'
7 }: G4 D7 q8 y2 w" Q) O; i* raoxiu.com'It was quite simple' the rainmaker answered. 'For three days all I have done is to put myself in order. For I know that once I am in order, then the world will be in order, and the drought must yield place to the rain.'Osho  f* V/ I1 n+ }% N: A, _

- o: P, p/ i* w奥修(OSHO)中文社区(Meditation,Love)Tantra says: If you are in order, then the whole world is in order for you. When you are in harmony, then the whole existence is in harmony for you. When you are in disorder, then the whole world is disorder. And the order has not to be a false one, it has not to be a forced one. When you force some order upon yourself, you simply become split; deep down the disorder continues.aoxiu.com, e% l: l  _% r
You can observe it: if you are an angry person, you can force your anger, you can repress it deep down in the unconscious, but it is not going to disappear. Maybe you become completely unaware of it, but it is there -- and you know that it is there. It is running underneath you, it is in the dark basement of your being, but it is there. On top of it you can sit smiling, but you know it can erupt at any moment. And your smile cannot be very deep, and your smile cannot be true, and your smile will be just an effort that you will be making against yourself.奥修(OSHO)中文社区(Meditation,Love): m6 h7 [! C0 K% ^" l; G  W" M
A man who forces an order from the outside remains in disorder. Tantra says there is another kind of order: You don't impose any order, you don't impose any discipline; you simply drop all structures, you simply become natural and spontaneous. It is the greatest step a man can be asked to take. It will need great courage because the society will not like it; the society will be dead against it. The society wants a certain order. If you follow the society, the society is happy with you. If you go a little bit astray here and there, the society is very angry. And the mob is mad.! o8 a3 M7 C( T0 u5 b, B  ^
Tantra is a rebellion. I don't call it revolutionary because it has no politics in it. And I don't call it revolutionary because it has no plans to change the world: it has no plans to change the state and the society. It is rebellious, it is individual rebellion. It is one individual slipping out of the structures and the slavery. But the moment you slip out of the slavery, you come to feel another kind of existence around you which you have never felt before -- as if you were living with a blindfold and suddenly the blindfold has become loose, your eyes have opened, and you can see a totally different world.aoxiu.com. E  H1 l4 ?, p- O  p- E
This blindfold is what you call your mind; your thinking, your prejudices, your knowledge, your scriptures -- they all make the thick layer of a blindfold. They are keeping you blind, they are keeping you dull, they are keeping you unalive. Tantra wants you to be alive -- as alive as the trees, as alive as the rivers, as alive as the sun and the moon. That is your birthright. You don't gain anything by losing it; you lose all. And if everything is to be lost in gaining it, nothing is lost. Even a single moment of utter freedom is enough to satisfy. And a long life of a hundred years, yoked like a slave, is meaningless.奥修(OSHO)中文社区(Meditation,Love)( @3 }+ F0 I" p$ c$ _. s& E
To be in the world of Tantra needs courage: it is adventurous. Up to now, only a few people have been able to move on that path. But the future is very hopeful. Tantra will become more and more important. Man is understanding more and more what slavery is. And man is understanding also that no political revolution has proved revolutionary.
4 U/ e7 c$ `  g1 O! k$ hOshoAll political revolutions finally turn into anti-revolutions. Once they are in power they become anti-revolutionary. Power IS anti-revolutionary. So there is a built-in mechanism in power. Give anybody power and he becomes anti-revolutionary. Power creates its own world. So, up to now, there have been many revolutions in the world and all have failed, utterly failed -- no revolution has helped. Now man is becoming aware of it.
& q* C! ]' ]3 u+ {aoxiu.comTantra gives a different perspective. It is not revolutionary, it is rebellious. Rebellion means individual. You can rebel alone, you need not organize a party for it. You can rebel alone, on your own. It is not a fight against society, remember, it is just going beyond society. It is not anti-social, it is asocial; it has nothing to do with society. It is not against slavery, it is for freedom -- freedom to be.
6 q  ^  m, ^0 Y8 l1 y7 paoxiu.comJust look at your life. Are you a free man? You are not: there are a thousand and one bondages around you. You may not look at them -- it is very embarrassing, you may not recognize them -- it hurts, but it doesn't change the situation: you are a slave. To move into the dimension of Tantra you will have to recognize your slavery. It is very deep-rooted. It has to be dropped. And being aware of it helps you to drop it.
2 V2 `8 T) b3 T6 i+ XDon't go on pacifying yourself, don't go on consoling yourself, don't go on saying 'Everything is okay.' It is not; nothing is okay, your whole life is just a nightmare. Have a look at it! There is no poetry, and no song, and no dance, and no love, and no prayer. There is no celebration. Joy? -- is just a word in the dictionary. Bliss? -- yes, you have heard about it, but you have not known anything about it. God? -- in the temples, in the churches. Yes, people talk about it: those who talk, they don't know. Those who hear, they don't know. All that is beautiful seems to be meaningless; and all that is meaningless seems to be very, very important.
' D- o  Q5 Q% k( daoxiu.comA man goes on accumulating money and thinks that he is doing something very significant. Human stupidity is infinite. Beware of it. It will destroy your whole life. It has destroyed millions of people's lives down the ages.Osho. w: \% A; h! f* P0 x' Z) c
Take hold of your awareness -- that is the only possibility to get out of stupidity.5 n) T5 p: G" m/ x
Before we enter today's sutras, something has to be understood about the Tantra map of inner consciousness. I have told you a few things about it -- a few more things have to be told.
% R+ J: x: w& D& gFirst: Tantra says that no man is just man and no woman is just woman, each man is both man and woman, and so is each woman -- woman and man. Adam has Eve in him, and Eve has Adam in her. In fact, nobody is just Adam and nobody is just Eve: we are Adam-Eves. This is one of the greatest insights ever attained.aoxiu.com1 w; B$ y/ T* i' I. m6 o
Modern depth psychology has become aware of it. They call it bisexuality. But, for at least five thousand years, Tantra has known it, preached it. It is one of the greatest discoveries of the world because with this understanding you can move in your inner direction, otherwise you cannot move in your inner direction. Why does a man fall in love with a woman? -- because he carries a woman inside him, otherwise he would not fall in love. And why do you fall in love with a certain woman? There are thousands of women. But why, suddenly, does a certain woman become most important to you, as if all other women had disappeared and that were the only woman in the world. Why? Why does a certain man attract you? Why, at first sight, does something suddenly click? Tantra says: You are carrying an image of a woman inside you, an image of a man inside you. Each man is carrying a woman and each woman is carrying a man. When somebody on the outside fits with your inner image, you fall in love -- that is the meaning of love.
3 Y4 K6 d% R% u, Laoxiu.comYou don't understand it. You simply shrug your shoulders -- you say 'It has happened.' But there is a subtle mechanism in it. Why did it happen with a certain woman? Why not with others? Your inner image fits somehow. The outer woman is similar in a way. Something just hits your inner image, you feel that 'this is my woman', or 'this is my man': this feeling is what love is. But the outer woman is not going to satisfy, because no outer woman is going to completely fit with your inner woman.Osho,奥修,静心,爱的艺术,Meditation3 P' ]7 q. X; D% M1 C
The reality is not that way at all. Maybe she fits a little bitt -- here is an appeal, a magnetism, but it will be worn out sooner or later. Soon you will recognize that there are a thousand and one things that you don't like in the woman. It will take a bit of time to come to know about those things.: T$ z, Q6 ]' ^6 \$ ~8 z( [) P
First you will be infatuated. First the similarity will be too much, it will overwhelm you. But by and by you will see that there are a thousand and one things -- details of life -- that don't fit; that you are aliens, strangers. Yes, you still love her, but the love has no more infatuation; that romantic vision is disappearing. And she will also recognize that something appeals in you, but your totality is not appealing. That's why each husband tries to change the wife and each wife tries to change the husband. What are they trying to do? Why? Why does a wife continuously try to change the husband? For what? She has fallen in love with this man, then immediately she starts changing this man. Now that she has become aware of the dissimilarities, she wants to drop those dissimilarities. She wants to take a few chunks off this man, so that he completely fits with her idea of a man. And the husband tries also -- not so hard, not so stubbornly as women try, because the husband becomes tired very soon -- the woman hopes longer.aoxiu.com' K8 u3 F; c0 N1 X" |
The woman thinks 'Today or tomorrow or the day after tomorrow -- some day I will change...' It takes almost twenty, twenty-five years to recognize the fact that you cannot change the other. By the age of fifty, when the woman has passed her menopause and the man too, when they are getting really old, then they become alert by and by that nothing has changed. They have tried hard, they have tried every way... the woman remains the same and the man remains the same. Nobody can change anybody. This is a great experience to come to -- a great understanding.aoxiu.com0 ?0 T; ~6 N9 c0 y: F* ~( X
That's why old people become more tolerant: they know that nothing can be done. That's why old people become more graceful: they know that things are as they are. That's why old people become more accepting. Young people are very angry, nonaccepting. They want to change everything. They want to make the world the way they would like it. They struggle hard, but it has never happened; it cannot happen -- it is not in the nature of things.Osho,奥修,静心,爱的艺术,Meditation8 }7 H1 d' I1 R# }- v# j& V1 K- ~$ U
The outer man can never fit with your inner man and the outer woman can never be absolutely the same as your inner woman. That's why love gives pleasure and pain too. Love gives happiness and unhappiness too. And, the unhappiness is much more than the happiness.
  o) \# W$ L: g9 H, HWhat does Tantra propose about it? What has to be done then?
  z( R" }& h2 _4 ]' [5 C$ u9 |+ }6 raoxiu.comTantra says: There is no way to be satisfied with the outer; you will have to move inward. You will have to find your inner woman and inner man. You will have to atta.in to a sexual intercourse inside. That is a great contribution.Osho,奥修,静心,爱的艺术,Meditation! G+ g0 R  s2 X* f4 G! N$ c
How can it happen? Try to understand this map. I talked about seven chakras, the Tantra yoga physiology. In man the MULADHAR is male and SWADHISTAN, female. In woman the MULADHAR is female and SWADHISTAN, male, and so on and so forth. In seven chakras, up to the sixth, the duality remains; the seventh is non-dual.
6 S$ M( v: h) y* X" f0 Paoxiu.comThere are three pairs inside you: MULADHAR-SWADHISTAN get married. MANIPURA-ANAHATA have to get married. VISUDDHA-AJNA have to get married.
6 W) Q6 S* o. E2 R7 c( Qaoxiu.comWhen the energy moves outside, you need a woman outside. You have a little glimpse for a moment, because the coition with a woman outside cannot be permanent -- it can be only momentary. For a single moment you can lose yourself into each other. Again you are thrown back to yourself, and thrown back with a vengeance. That's why after each love-making there is a certain frustration: you have failed again, it didn't happen the way you wanted it to happen. Yes, you reached to a peak, but before you had even become aware of it, the decline, the fall began. Before the peak was achieved... the valley. Before you had met the woman or the man... and the separation. The divorce comes with marriage so fast that it is frustrating. All lovers are frustrated people. They hope much, they hope against their experience; they hope again and again, but nothing can be done -- you cannot destroy the laws of reality. You have to understand those laws.Osho,奥修,静心,爱的艺术,Meditation; g1 `0 l8 x! [$ |; ^
The outer meeting can only be momentary, but the inner meeting can become eternal. And the higher you move the more eternal it can become.Osho,奥修,静心,爱的艺术,Meditation! j5 Q4 A+ ^  [
The first, MULADHAR, in man is male. Even while making love to a woman outside, Tantra-says, remember the inner. Make, love to the woman outside, but remember the inner. Let your consciousness move inward -- forget the outer woman completely. In the moment of orgasm forget the woman or the man completely. Close your eyes and be in, and let it be a meditation. When energy is stirred, don't miss this opportunity. That is the moment when you can have a contact -- an inward journey.aoxiu.com3 w7 a. A) v. o- |, h+ C
Ordinarily, it is difficult to look in, but in a love-moment, some gap, you are not ordinary. In a love-moment you are at your maximum. When orgasm happens, your whole body energy is throbbing with dance; each cell, each fibre dancing in a rhythm, in a harmony that you don't know in ordinary life. This is the moment: this moment of harmony, use it as a passage inward. While making love, become meditative, look in.
  R- p. [7 \: M5 R0 L6 t) y- Q奥修(OSHO)中文社区(Meditation,Love)A door opens at that moment. This is the Tantra experience. A door opens in that moment, and Tantra says that you feel happy only because that door opens and something of your inner bliss flows to you. It is not coming from the outer woman, it is not coming from the outer man; it is coming from your innermost core. The outer is just as excuse.
6 V! |; k, \2 O3 k" dOshoTantra does not say that to make love to the outer is sin, it simply says that it is not very far-going. It does not condemn it, it accepts its naturalness. But it says that you can use that love wave to go far inside. In that moment of thrill, things are not on the earth: you can fly. Your arrow can lead the bow towards the target. You can become a Saraha.
' w2 j0 L4 b; A) d0 R( A) \5 |奥修(OSHO)中文社区(Meditation,Love)If, while making love you become meditative you become silent, you start looking in, you close your eyes, you forget the outer man or woman then it happens. The MULADHAR, your male centre inside, starts moving towards the female centre -- the female centre is SWADHISTAN -- and there is a coition, there is an intercourse inside.
/ B4 G0 Z# }; ?% hSometimes it happens without your knowing it. Many sannyasins have written me letters.... I have never answered before because it was not possible to answer, now I can answer, you will be able to understand.
: C& L5 q$ v* i; T; _2 U/ T. ZOsho,奥修,静心,爱的艺术,MeditationOne sannyasin writes to me again and again, and he must be wondering why I am not answering.... The map was not available up to now, now I am giving you the map. Listening to me, he always feels as if he is going into orgasm. His whole body starts throbbing, and he has the same experience as he has while making love to a woman. He becomes very puzzled -- naturally so. He loses track of what he was listening to, he forgets... and the thrill is so much and the joy is so much that he is worried: What is happening? What is this inside him?Osho/ N9 M" b6 `* G% W
This is happening: the MULADHAR is meeting with the SWADHISTAN, your male centre is meeting with your female centre. That is the joy when you move into meditation, when you move into prayer. This is the mechanism of your inner celebration. And the moment MULADHAR and SWADHISTAN meet, the energy is released. Just as when you love your woman energy is released, when SWADHISTAN and MULADHAR meet, energy is released and that energy hits the higher centre, MANIPURA.Osho2 X$ m8 Y9 H- R8 j& t! v) j
MANIPURA is male, ANAHATA is female. Once you have become attuned to the first meeting of your man and woman inside, one day the second meeting suddenly happens. You have not to do anything about it just the energy released from the first meeting creates the possibility for the second meeting. And when energy is created by the second meeting, it creates the possibility for the third meeting.奥修(OSHO)中文社区(Meditation,Love), {4 L+ _+ M: Y- w9 @/ y
The third meeting is between VISUDDHA and AJNA. And when the third meeting happens, the energy is created for the fourth, which is not a meeting, which is not a union, but unity. SAHASRAR is alone, there is no male-female. The Adam and Eve have disappeared into each other, totally, utterly. Man has become the woman, the woman has become the man; all division disappears. This is the absolute, the eternal meeting. This is what Hindus call SATCHITANANDA. This is what Jesus calls 'the Kingdom of God'.
' Q* y3 J) B4 |7 R$ T& W" z' eaoxiu.comIn fact, the number seven has been used by all the religions. Seven days are symbolic, and the seventh day is the holiday, the holy day. Six days God worked, and on the seventh day he rested. Six chakras you will have to work in, the seventh is the state of great rest, utter rest, absolute relaxation -- you have come home.
2 b7 o9 p3 ?4 y0 m8 s+ ~With the seventh you disappear as part of duality; all polarities disappear, all distinctions disappear. Night is no more night, and day is no more day. Summer is no more summer, and winter is no more winter. Matter is no more matter, and mind is no more mind -- you have gone beyond. This is the transcendental space Buddha calls NIRVANA.aoxiu.com$ E) ?% t1 F) ~& Z
These three meetings inside you and the achievement of the fourth have another dimension too. I have talked to you many times about four states: sleep, dream, waking, TURIYA. TURIYA means 'the fourth', 'the beyond'. These seven chakras, and the work through them, have a correspondence with these four states also.
0 a8 y9 Q8 o9 ?3 b" R0 h: ?The first meeting between MULADHAR and SWADHISTAN IS like sleep. The meeting happens, but you cannot be very aware of it. You will enjoy it, you will feel a great freshness arising in you. You will feel great rest, as if you have slept deeply; but you will not be able to see it exactly -- it is very dark. The man and woman have met inside you, but they have met in the unconscious. The meeting was not in the daylight, it was in the dark night. Yes, the result will be felt, the consequence will be felt. You will suddenly feel a new energy in you, a new radiance, a new glow. You will have an aura. Even others may start feeling that you have a certainly quality of presence, a 'vibe'. But you will not be exactly alert to what is happening. So the first meeting is like sleep.
, T" ~" i: Q* b, LOsho,奥修,静心,爱的艺术,MeditationThe second meeting is like dream -- when MANIPURA and ANAHATA meet, your meeting with the inner woman is as if you have met in a dream. Yes, you can remember a little bit of it. Just as in the morning you can remember the dream that you had last night -- a little bit here and there, a few glimpses; maybe something has been forgotten, maybe the whole is not remembered -- but still you can remember. The second meeting is like dream. You will become more aware of it. You will start feeling that something is happening. You will start feeling that you are changing, that a transformation is on the way, that you are no more the old person. And with the second you will start becoming aware that your interest in the outer woman is lessening. Your interest in the outer man is not as infatuating as it used to be.Osho& a" Z+ M- Z; r- U" J8 [& W
With the first also there will be a change, but you will not be aware of it. With the first you may start thinking that you are no more interested in YOUR woman, but you will not be able to understand that you are not interested in ANY woman at all. You may think you are bored with your woman and you will be more happy with some other woman; some change will be good, a different climate will be good, a different quality of woman will be good. This will be just a guess. With the second you will start feeling that you are no longer interested in the woman or the man, that your interest is turning inward'.
! `% l' E. Z8 X) eOsho,奥修,静心,爱的艺术,MeditationWith the third you will become perfectly aware. It is like waking. VISUDDHA meeting AJNA... you will become perfectly aware, the meeting is happening in the daylight. Or you can say it in this way: the first meeting happens in the dark middle of the night; the second meeting happens in a twilight time between the day and the night; the third meeting happens in full noon -- you are fully alert, everything is clear. Now you know you are finished with the outer. It does not mean that you will leave your wife or your husband, it simply means that the infatuation is no more; you will feel compassion. Certainly the woman who has helped you so far is a great friend, the man who has brought you so far is a great friend; you are grateful.Osho,奥修,静心,爱的艺术,Meditation- e7 k- l& c; w5 P
You will start being grateful and compassionate to each other. It is always so when understanding arises -- it brings compassion. If you leave your wife and escape to the forest, that simply shows you are cruel and compassion has not arisen. It can be only out of non-understanding, it cannot be out of understanding. If you understand, you will have compassion.Osho+ J$ F* i1 Z7 w8 h# m) r

4 x1 x9 q5 I8 B% G2 ?$ V) w奥修(OSHO)中文社区(Meditation,Love)When Buddha became enlightened, the first thing he said to his disciples was 'I would like to go to Yashodhara and talk to her.' His wife...
4 I" j# _" b5 M9 |; ]; oOsho,奥修,静心,爱的艺术,MeditationAnanda was very much disturbed. He said 'What is the point of your going back to the palace and talking to your wife? You have left her. Twelve years have passed.' And Ananda was a little bit disturbed also, because how can a Buddha think about his wife? Buddhas are not expected to think that way.
$ E# _( }" f$ N; n奥修(OSHO)中文社区(Meditation,Love)When the others had left, Ananda said to Buddha 'This is not good. What will people think?'
* u$ ]/ Y; i: i( W" y0 y' `奥修(OSHO)中文社区(Meditation,Love)Buddha said 'What will people think? I have to express my gratitude to her, and I have to thank her for all the help she gave me. And I have to give something of that which has happened to me -- I owe that much to her. I will have to go.'
3 D: |9 F( Q( E$ F7 x" \aoxiu.comHe came back. He went to the palace. He saw his wife. Certainly Yashodhara was mad! This man escaped one night without even saying anything to her. She said to Buddha 'Couldn't you have trusted me? You could have said that you wanted to go, and I would have been the last woman in the world to prevent you. Couldn't you have trusted me even that much?' And she was crying. Twelve years of anger! And this man had escaped like a thief in the middle of the night -- suddenly, without giving a single hint to her.Osho,奥修,静心,爱的艺术,Meditation7 b: p7 z/ L6 g7 _# {; g
Buddha apologized and he said 'It was out of non-understanding. I was ignorant, I was not aware. But now I am aware and I know -- that's why I have come back. You have helped me tremendously. Forget those old things, now there is no point in thinking about 'spilt milk'. Look at me! Something great has happened. I have come home. And I felt my first duty was towards you: to come, and to convey, and to share my experience with you.'aoxiu.com1 J( O/ |' H1 f& j- z
The anger gone, the rage subsided, Yashodhara looked out through her tears. 'Yes, this man has changed tremendously.' This was not the same man she used to know. This was not the same man, not at all; this looked like a great luminosity... She could almost see the aura, a light around him. And he was so peaceful and so silent; he had almost disappeared. His presence was almost absence. And then, in spite of herself, she forgot what she was doing -- she fell at his feet and she asked to be initiated.
3 |3 I+ U* D6 P9 k! L2 Y  j2 xOsho
! g/ Y7 R. Z$ E( iaoxiu.comWhen you understand, there is bound to be compassion. That's why I don't say to my sannyasins to leave their families. Be there.Osho* `* X0 [8 n" E2 n" ]
Rabindranath has written a poem about this incident when Buddha comes. Yashodhara asked him one thing. 'Just tell me one thing' she said. 'Whatever you have attained... I can see you have attained, whatsoever it is. I don't know what it is -- just tell me one thing: was it not possible to attain it here in this house?' And Buddha could not say no. It was possible to attain it here in this house. Now he knew. Because it has nothing to do with forest or with town, with family or with ashram -- it has nothing to do with any place; it has something to do with your innermost core. It is available everywhere.
9 E: s) s/ Y+ W! ]7 V" IOshoFirst, you will start feeling that your interest in the other is loosening. It will be a dim phenomenon, dark -- looking through a dark glass, looking through a very foggy morning. Second, things become a little more clear, like a dream; the fog is not so much. Third, you are fully awake. It has happened: the inner woman has met the inner man. The biopolarity is no longer there, suddenly you are one. Schizophrenia has disappeared; you are not split.奥修(OSHO)中文社区(Meditation,Love)$ v: x% a: z5 y% _
With this integration you become individual. Before that you are not an individual, you are a crowd: you are a mob, you are many people, you are multi-psychic. Suddenly you fall into order. That's what this ancient story says.
% h+ J0 q; c/ Gaoxiu.comThe man had asked for three days... If sometimes you look into these small stories you will be wonderstruck; their symbols are great. The man had asked for three days to sit silently. Why three days? Those are the three points: in sleep, in dream, in waking, he wanted to put himself in order. First it happens in sleep, then it happens in dream, then it happens in waking. And when you are in order, the whole existence is in order. When you are an individual -- when your split has disappeared and you are bridged together -- then everything is bridged together. It will look very paradoxical, but it has to be said: the individual is the universal. When you have become individual, suddenly you see that you are the universal. Up to now you have been thinking that you were separate from existence. Now you cannot think that.
! H; p2 G- w7 }6 @! EOshoAdam and Eve have disappeared into each other. This is the goal that everybody is trying to find in some way or other. Tantra is the surest science for achieving it. This is the target.aoxiu.com2 T* c- ~3 y& D
A few things more:
& n1 F+ Q6 v, S! D' N4 Y# C: Haoxiu.comI told you that the MULADHAR has to be relaxed, only then can the energy move upward, inward. And 'inward' and 'upward' mean the same; 'outward' and 'downward' mean the same. Energy can move inward or upward only when the MULADHAR is relaxed. So the first thing is to relax the MULADHAR.
& C5 @& V% m; ^6 i& ]5 @$ gaoxiu.comYou are holding your sex centre very tightly. The society has made you very much aware of the sex centre; it has made you obsessed with it, so you are holding it tightly. You can simply watch. You are always holding your genital organism very tightly, as if you are afraid that something will go amiss if you relax. Your whole conditioning has been to keep it uptight. Relax it, leave it to itself. Don't be afraid: fear creates tension. Drop the fear. Sex is beautiful; it is not a sin, it is a virtue.
% ]) P: o8 j4 OOshoOnce you think in terms of its being a virtue, you will be able to relax. I have talked about how to relax the MULADHAR before. And I have talked about how to relax the SWADHISTAN; it is the death centre. Don't be afraid of death. These are the two fears which have been dominating humanity: the fear of sex and the fear of death. Both fears are dangerous; they have not allowed you to grow. Drop both the fears.aoxiu.com% E6 |/ f6 H) @0 w9 K* {! I' L
The third chakra is MANIPURA; it is loaded with negative emotions. That's why your stomach becomes disturbed -- when you are emotionally disturbed, MANIPURA is affected immediately. In all the languages of the world we have expressions like Ll cannot stomach it.' It is literally true. Sometimes, when you cannot stomach a certain thing, you start feeling nauseous; you would like to vomit. In fact, sometimes it happens -- a psychological vomit. Somebody has said something, and you CANNOT stomach it; and suddenly you feel a nausea, vomit comes, and after vomiting you feel very relaxed.6 z3 m4 T/ F4 p' Q3 d  D' G
In Yoga they have methods for it. The yogi has to drink enough water in the morning -- a bucketful of water with salt, the water has to be lukewarm -- and then he has to vomit it. It helps to relax the MANIPURA. It is a great process, a great cleansing process.: C! N+ U) ?- J# a
You will be surprised, now many modern therapies have become aware of it -- that vomiting helps. Action Analysis is aware of the fact that vomiting helps. Primal Therapy is aware of the fact that vomiting helps. It releases the MANIPURA. Tantra and Yoga have always been aware of it.
$ \- `+ c! M5 P3 Z' i6 G4 MOsho,奥修,静心,爱的艺术,MeditationNegative emotions: anger, hatred, jealousy, and so on and so forth -- they all have been repressed; your MANIPURA is too loaded. Those repressed emotions don't allow the energy to go up; those repressed emotions function like a rock: your passage is blocked. Encounter, Gestalt and therapies like that, all function unknowingly on the MANIPURA. They try to provoke your anger. they try to provoke your jealousy, your greed; they provoke your aggression, your violence, so that it bubbles up, surfaces. The society has done one thing: it has trained you to repress all that is negative, and pretend all that is positive. Now, both are dangerous. To pretend the positive is false -- hypocrisy, and to repress the negative is dangerous; it is poisonous, it is poisoning your system.Osho,奥修,静心,爱的艺术,Meditation* E+ n( E1 s! l+ p& b* v! ~; @
Tantra says: Express the negative and allow the positive. If anger comes, don't repress it; if aggression comes, don't repress it. Tantra does not say: Go and kill a person. But Tantra says that there a thousand and one ways to express the repressed emotions. You can go into the garden and chop wood. Have you watched woodcutters? They look more silent than anybody else. Have you watched hunters? Hunters are very good people. The do a very dirty thing, but they are good people. Something happens to them while they are hunting. Killing animals, their anger, their aggression is dissolved. The so-called 'nonviolent' people are the ugliest in the world. They are not good people, because they are holding down a volcano. You cannot feel at ease with them. Something is dangerously present there. You can feel it, you can touch it; it is oozing out of them. You can just go into the forest and shout, scream -- Primal Therapy is just scream therapy, tantrum therapy. And Encounter and Primal, Gestalt, are of tremendous help in relaxing the MANIPURA.
8 E; S2 Q" p. q2 H( ^* t& JOsho,奥修,静心,爱的艺术,MeditationOnce MANIPURA IS relaxed, there arises a balance between the negative and the positive. And when the negative and positive are balanced, the passage is open; then the energy can move higher. MANIPURA is male. If MANIPURA IS blocked, then energy cannot go upwards. It has to be relaxed.
/ d$ n9 ]% i* G9 {: F6 Y' NOshoPolarity Balancing can be of great help in bringing about the balance between positive and negative. That's why I am allowing all sorts of methods from all over the world in this ashram. Anything that can be of help has to be used, because man has been damaged so much that all sources of help should be made available. You may not even be able to understand why I am making available all the methods to you: Yoga, Tantra, Tao; Sufi, Jain, Buddhist, Hindu; Gestalt, Psychodrama, Encounter, Primal Therapy, Polarity Balancing, Rolfing, Structural Integration -- why I am making all these things available to you. You have never heard of these things being done in any ashram anywhere in the East at all. There is a reason for it. Man has been damaged so much that all sources should be tapped. Help should be taken from every source possible, only then there is hope -- otherwise man is doomed.
  l- S3 w4 i# o* W) U9 x) p$ G9 m  FOshoThe fourth chakra is ANAHATA. Doubt is the problem with the fourth chakra. If you are a doubting person, your fourth chakra will remain unopened. Trust opens it. So anything that creates doubt destroys your heart. It is the heart chakra: ANAHATA. Logic, logic-chopping, argumentativeness, too much rationality, too much of Aristotle in you, destroy ANAHATA. Philosophy, scepticism, destroy ANAHATA.
9 h+ F  r5 Y+ K7 vOsho,奥修,静心,爱的艺术,MeditationIf you want to open the ANAHATA you will have to be more trusting. Poetry is more helpful than philosophy, and intuition is more helpful than reasoning, and feeling is more helpful than thinking. So you will have to shift from doubt to trust, only then does your ANAHATA become open, your ANAHATA becomes capable of receiving the male energy from MANIPURA. ANAHATA is female. With doubt it becomes dry; it cannot receive the male energy. With trust it opens, with trust moisture is released in that chakra and it can allow the penetration of the male energy.
. P0 ^' w! m0 i1 K0 S1 BOshoThen the fifth: VISUDDHA. Non-creativity, imitativeness, parroting, monkeying -- these are damaging.Osho3 D' \1 s7 p- ?# H' \- V

1 |8 Q; z- O7 D  LOshoJust the other day I was reading a small anecdote:
' e, w: I" _5 T. s奥修(OSHO)中文社区(Meditation,Love)A schoolchild was asked 'Ten copy-cats are sitting on a fence. One jumped and went away. How many are left?'Osho,奥修,静心,爱的艺术,Meditation! z8 K5 J. O" w; s( W4 H
And the child says 'None.'4 A3 K7 ]' @( \0 ]1 h
The teacher says 'None? Only one has left!'Osho,奥修,静心,爱的艺术,Meditation" }% k# h' M) H* |0 H7 ~
And the child says 'They are copy-cats.'4 C1 D& A% {4 T, I* \# a/ k
When one jumps, all jump.
  V1 q. c" }  b& j' ^, O- p6 y4 }aoxiu.com
3 U' a* h6 _9 k, |+ Y; D) aOsho,奥修,静心,爱的艺术,MeditationVISUDDHA is destroyed by copying. Don't be an imitator, don't be just a carbon copy. Don't try to become a Buddha and don't try to become a Christ. Beware of books like Thomas a Kempis IMITATION OF CHRIST. Beware. No imitation is going to help. VISUDDHA is destroyed by non-creativity, limitation; and VISUDDHA IS helped by creativity, expression, finding your own style of life, being courageous enough to 'do your own thing'. Art, song, music, dance, inventiveness -- all are helpful. But be inventive -- whatsoever you do, try to do it in a new way. Try to bring some individuality into it, bring some authentic signature. Even cleaning a floor, you can do it in your own way. Even cooking food, you can do it in your own way. You can bring creativity to everything that you do; it should be brought. In as much as you are creative -- good, VISUDDHA will open. And when VISUDDHA opens, then only can the energy move into the AJNA, the third eye centre, the sixth centre.0 y( C9 Z/ J( b8 Z" r4 q' `  t1 m
This is the process. First cleanse every centre, purify it, beware of what damages it, and help it so that it becomes naturally functioning. Blocks are removed... energy rushes.
7 C3 u  @' _# n' ~奥修(OSHO)中文社区(Meditation,Love)Beyond the sixth is SAHASRAR, TURIYA, the one-thousand-petalled lotus. You bloom. Yes, that's exactly what it is. Man is a tree: MULADHAR is the root and SAHASRAR is the blooming of it. The flower has bloomed, your fragrance is released to the winds. That is the only prayer; that is the only offering to the feet of the divine. Borrowed flowers won't do, stolen flowers from the trees won't do; you have to flower and offer your flowers.
- q) g+ C( d. b+ T' f  aOsho,奥修,静心,爱的艺术,Meditation
) |: H. v+ F. r# b& c奥修(OSHO)中文社区(Meditation,Love)Now the sutras.Osho( d9 m6 Y9 f8 j4 X7 o7 J
The first sutra:5 W' F& ~5 a/ r1 U! C) j
奥修(OSHO)中文社区(Meditation,Love)# B8 }! f! ?1 G  A
FOR THE DELIGHTS OF KISSING THE DELUDED CRAVE
" v! ~' @, r2 H) W8 E+ F+ VOshoDECLARING IT TO BE THE ULTIMATELY REAL --
* K& i- j" ]) x' Faoxiu.comLIKE A MAN WHO LEAVES HIS HOUSE AND STANDING AT THE DOOR
; {) o4 h# s* o5 {/ [OshoASKS (A WOMAN) FOR REPORTS OF SENSUAL DELIGHTS.aoxiu.com6 G2 V8 K5 N8 `6 k' _: z
Osho,奥修,静心,爱的艺术,Meditation2 ]' ]) @  \. Y! X4 q
Kissing is symbolic -- symbolic of any meeting between yin and yang, between male and female, between Shiva and Shakti. Whether you are holding hands with a woman -- this is a kissing: hands kissing each other, or you are touching her lips with your lips -- that is kissing; or your genital organs together -- that, too, is a kiss. So the kiss is symbolic in Tantra of all meetings of opposite polarities. Sometimes you can kiss just by seeing a woman. If your eyes meet and touch each other -- there is a kiss; the meeting has happened.
) H9 M9 b5 P$ oaoxiu.comaoxiu.com4 J4 U2 [) E3 q2 V6 h* o
FOR THE DELIGHTS OF KISSING THE DELUDED CRAVE# {! G" O9 w5 n0 J# a. {0 u
DECLARING IT TO BE THE ULTIMATELY REAL --Osho6 J1 t' e$ w8 n0 \
Osho: ~& z' Z' ^2 W5 ~. R2 L$ l
Saraha says that the deluded -- the people who are not alert at all to what they are doing -- go on hankering for, missing, the other: man, the woman; the woman, the man. They are continuously hankering to meet the other. And the meeting never happens. The absurdity of it is this: that you hanker and hanker, and desire and desire, and nothing but frustration comes into your hands. Saraha says this is not the ultimately real meeting. The ultimately real meeting is that which happens in SAHASRAR. Once it has happened, it has happened forever. That is real. The meeting that happens outside is unreal, momentary, temporal, just a delusion.奥修(OSHO)中文社区(Meditation,Love)2 K& k, A9 t  m( k) x
Osho3 L( N+ _8 m: a
It is...
5 Q% O2 d% J2 c5 r) paoxiu.com! b2 O" H& B: Q8 @9 L
LIKE A MAN WHO LEAVES HIS HOUSE AND STANDING AT THE DOOR奥修(OSHO)中文社区(Meditation,Love)" g" k9 q+ H" i6 U( m7 G# ]
ASKS (A WOMAN) FOR REPORTS OF SENSUAL DELIGHTS.Osho,奥修,静心,爱的艺术,Meditation$ S6 R/ b: q7 x# X" ^

% _5 B! f" B2 H6 e* e5 c, N& yOshoA beautiful simile. Saraha says that holding the hand of a woman outside, while the woman inside is waiting to be yours and forever yours, is just...aoxiu.com- \( x3 X9 F0 z' i) G
LIKE A MAN WHO LEAVES HIS HOUSE AND STANDING AT THE DOOR奥修(OSHO)中文社区(Meditation,Love); _3 O0 Y& J6 g# D* U- ~' H' M
ASKS (A WOMAN) FOR REPORTS OF SENSUAL DELIGHTS.
( V7 O; y( D8 fOsho
+ P4 X5 ?: g) u- w$ paoxiu.comFirst: LEAVES HIS HOUSE... You are leaving your house, your innermost core, in search of a woman outside... and the woman is within. You will miss her wherever you go -- you can go on running all over the earth and chasing all sorts of women and men. It is a mirage, it is a rainbow search -- nothing comes into your hands. The woman is inside... and you are leaving the house.Osho. n! \. e  U) M/ v3 J
And then, STANDING AT THE DOOR... That too is symbolic. You are always standing at the door, by the senses -- those are doors. Eyes are doors, hands are doors, genital organs are doors, ears are doors -- these are doors. We are always standing at the doors. Looking through the eyes, hearing through the ears, trying to touch with the hands, a man continuously remains at the doors and forgets how to go inside the house. And then the absurdity of it -- you don't know what love is and you ask a woman about the delights, about her experience. You think that by listening to her experience you will become blissful. It is taking the menu for the food.Osho,奥修,静心,爱的艺术,Meditation  ~7 U/ }* n# N8 [; \3 {1 ^
Saraha is saying that first you go out of yourself -- stand at the door -- and then you ask others what delight is, what life is, what joy is, what God is. And God is waiting all the time within you. He resides in you... and you are asking others. And do you think that by listening to them you will come to any understanding?
5 V# B: D0 K7 Z, \aoxiu.com! i# m# ?' s! E4 g' C
THE STIRRING OF BIOTIC FORCES IN THE HOUSE OF NOTHINGNESS
5 [* N8 X% c2 Z" `, k0 eHAS GIVEN ARTIFICIAL RISE TO PLEASURES IN SO MANY WAYS.
4 W" k( b/ F8 d! c- ZOsho,奥修,静心,爱的艺术,MeditationSUCH YOGIS FROM AFFLICTION FAINT FOR THEY HAVE FALLENOsho,奥修,静心,爱的艺术,Meditation6 d. s1 P4 [( a& O# T: e5 I4 i/ ^: d
FROM CELESTIAL SPACE, INVEIGLED INTO VICE./ J8 D9 r; N. s8 u: m

3 B# I- o* J' I1 Z' e" F7 Y) ZOsho,奥修,静心,爱的艺术,MeditationFirst: sex is not the ultimate in pleasure, it is just the beginning, the alpha, the ABC of it; it is not the omega. Sex is not the ultimately real, it is not the bliss supreme, but just an echo of it; SAHASRAR is far away. When your sex centre feels a little happiness, it is just a far-away echo of SAHASRAR. The closer you come to SAHASRAR, the more happiness.../ R3 T4 E7 ^# X0 x
When you move from MULADHAR to SWADHISTAN, you feel more happy -- the first meeting of MULADHAR and SWADHISTAN is of great joy. Then the second meeting is of even greater joy. Then the third meeting... You cannot believe that more joy can be possible -- but more is still possible because you are still away, not very far, but still away from SAHASRAR. SAHASRAR is just incredible. The bliss is so much that you are no more, only bliss is. The bliss is so much that you cannot say 'I am blissful', you simply know that you ARE bliss.
  k! B/ g& M+ n5 |3 S+ y# V, p" xOshoAt the seventh you are just a tremor of joy. Naturally so. Joy happens in SAHASRAR, and then it has to pass six layers -- much is lost; it is just an echo. Beware, don't mistake the echo for the real. Yes even in the echo something of the real is there. Find the thread of reality in it. Catch hold of the thread, and start moving inwards.Osho,奥修,静心,爱的艺术,Meditation1 o% r1 _9 l" k1 [; q
Osho: d- W- r0 ]6 C- R
THE STIRRING OF BIOTIC FORCES IN THE HOUSE OF NOTHINGNESS HAS GIVEN ARTIFICIAL RISE TO PLEASURES IN SO MANY WAYS.
9 _$ ~2 Y) V/ D8 k9 z$ A6 kOshoOsho,奥修,静心,爱的艺术,Meditation1 @2 s) R. B! Y6 N" X) ]
And because of this delusion that sex is the ultimate in pleasure, so many artificial things have become very important. Money has become very important, because you can purchase anything for money -- you can purchase sex... Power has become important, because through power you can have as much sex as you want. A poor man cannot afford it. Kings used to have thousands of wives -- even in this twentieth century, the Nizam of Hyderabad had five hundred wives. Naturally, one who has power can have as much sex as he wants.
! g- K  C1 l0 S# u8 n4 o' |aoxiu.comBecause of this delusion that sex is the ultimately real, thousands of other problems have arisen: money, power, prestige.7 B4 l, q) c- E' s$ a

0 i1 t0 r' w6 m奥修(OSHO)中文社区(Meditation,Love)THE STIRRING OF BIOTIC FORCES IN THE HOUSE OF NOTHINGNESS...
6 z/ X9 M1 f8 C" D1 i9 F奥修(OSHO)中文社区(Meditation,Love)Osho" k6 R4 j9 f& }% M" l7 C' v" P
It is just imagination; it is just imagination that you are thinking to be pleasure. It is an auto-hypnosis, an auto-suggestion. And once you auto-suggest to yourself, it looks like pleasure. Just think: holding the hand of a woman... and you feel so pleasurable. It is just an auto-hypnosis, it is just an idea in the mind.
9 X$ Y% T! d  v6 v* \. e/ xOsho,奥修,静心,爱的艺术,MeditationTHE STIRRING OF BIOTIC FORCES... Because of this idea, your bioenergy is stirred. It is stirred sometimes even while looking at a PLAYBOY picture -- there is nobody, just lines and colours -- and your energy can be stirred. Sometimes, just an idea in the mind, and your energy can be stirred. Energy follows imagination.
' T. q& E5 I& Q% J" |" W/ vOsho,奥修,静心,爱的艺术,Meditation
( t: _# H! k% J. Z1 @( \: s! {Osho,奥修,静心,爱的艺术,MeditationTHE STIRRING OF BIOTIC FORCES IN THE HOUSE OF NOTHINGNESS...奥修(OSHO)中文社区(Meditation,Love), c4 R3 o' ]% @. u

' E" t# @* `5 pOsho,奥修,静心,爱的艺术,MeditationYou can create dreams; you can project dreams onto the screen of nothingness.Osho,奥修,静心,爱的艺术,Meditation2 U( d+ h9 f9 N: H7 q
aoxiu.com9 u( A0 e' L# ?- x5 l
HAS GIVEN ARTIFICIAL RISE TO PLEASURES IN SO MANY WAYS.aoxiu.com. t* ^( K' I5 g0 _9 e2 k$ A/ R

1 ?, z( ]6 V' y' y8 V$ _; Q奥修(OSHO)中文社区(Meditation,Love)If you watch the pathology of man you will be amazed. People have such ideas that you cannot believe that this is happening. Some man cannot make love to his woman unless he looks at pornography first -- the real-seems to be less real than the unreal. He becomes excited only through the unreal. Have you not seen it again and again in your own life -- that the real seems to be less exciting than the unreal?Osho,奥修,静心,爱的艺术,Meditation. \( \4 l8 q% I- s& G
Just there is sitting Rushma. She has come from Nairobi. The other day she asked 'I hanker for you, Osho, so much in Nairobi. I dream about you, I fantasize about you, and I have come from so far. And now my heart is not fluttering that way. What has happened?' Nothing has happened. Just that we are more in love with the imaginary than with the real. The unreal has become more real. So in Nairobi you have 'your' Osho -- that is your imagination, I have nothing to do with it -- that is your idea. But when you come to me, I am here, and then suddenly your imaginary ideas are no more relevant: You come with a dream in your mind. My reality will destroy the dream.
4 p6 g9 |9 z0 N! V; }5 hRemember to change your consciousness from the imaginary to the real. Always listen to the real. Unless you are very, very alert, you will remain in the trap of the imaginary.
( v+ v- r9 p  h- Q# P0 H& d; M4 pOsho,奥修,静心,爱的艺术,MeditationThe imaginary seems to be very satisfying for many reasons: it is under your control. You can have Osho's nose as long as you want -- in you imagination. You can think whatsoever you want to think. Nobody can hinder it, nobody can enter into your imagination; you are utterly free. You can paint me as you want, you can imagine me, you can expect... you can make whatsoever you want of me -- you are free; the ego feels very good.5 c" W6 ~! }; o9 S' y& t  A
That's why when a Master is dead he finds more disciples than while he is alive. With a dead Master, disciples are completely at ease; with a living Master, they are in difficulty. Buddha never had so many disciples as he has now, after twenty-five centuries. Jesus had only twelve disciples -- now, half of the earth. Just see the impact of the absent Master: now Jesus is in your hands -- you can do whatsoever you want to do with him. He is no more alive; he cannot destroy your dreams and imaginations. If the so-called Christians had seen the real Jesus, their hearts would stop fluttering immediately. Why? -- because they would not believe; they have imagined things. And Jesus is a real man. You could have found him in a pub, drinking with friends and gossiping. Now this doesn't look like the 'only begotten son of God', it looks very ordinary. Maybe he is just the carpenter Joseph's son. But once Jesus is gone, then he cannot interfere with your imagination. Then you can picture and paint and create images of him as you like.Osho,奥修,静心,爱的艺术,Meditation* I+ m( f( C. B1 T# T7 A( b
Far away it is easier -- the imagination has full power. The closer you come to me, the less and less power will your imagination have. And you will never be able to see me unless you drop your imagination. So is the case with all other pleasures.奥修(OSHO)中文社区(Meditation,Love)* l7 p7 o* `; h9 t# Y8 o
Osho,奥修,静心,爱的艺术,Meditation! u4 u( l- ]; {( X$ J: N
THE STIRRING OF BIOTIC FORCES IN THE HOUSE OF NOTHINGNESS
) N) A' y% M& M. Yaoxiu.comHAS GIVEN ARTIFICIAL RISE TO PLEASURES IN SO MANY WAYS.Osho2 N5 [7 J4 M: K; {& B
SUCH YOGIS FROM AFFLICTION FAINT FOR THEY HAVE FALLEN
, ~6 a8 F, h& JFROM CELESTIAL SPACE, INVEIGLED INTO VICE.
+ ^' p1 F" h0 Y: P- i0 M5 [0 zOsho# q* s  H% _; T3 h! j
If you imagine too much, you will lose your celestial space. Imagination is SAMSARA, imagination is your dream. If you dream too much, you will lose the celestial space, you will lose your divinity; you will not be a conscious being. Imagination will outweigh you, it will overburden you; you will be lost in a fantasy. You can faint in your fantasy and you can think that this is SAMADHI. There are people who faint. and then they think they are in SAMADHI -- Buddha has called such SAMADHIS 'wrong SAMADHIS'. So says Saraha: It is a wrong SAMADHI. Imagining about God, going on into your imagination, feeding your imagination, nurturing it more and more, fantasizing more and more -- you will faint, you will lose all consciousness; you will have beautiful dreams of your own creation.奥修(OSHO)中文社区(Meditation,Love)- c- L/ k8 r! B( e8 D
But this is falling from the celestial space. And Saraha says that this is the only vice: to fall from your purity of awareness. What does he mean by the 'celestial space'? Space without any dreams. Dreaming is the world; without dreaming you are in NIRVANA奥修(OSHO)中文社区(Meditation,Love)4 K9 {% |6 L# u7 `3 `
AS A BRAHMIN, WHO WITH RICE AND BUTTER" z. y" r7 ~/ M) d0 x# D$ P
MAKES A BURNT OFFERING IN BLAZING FIRE奥修(OSHO)中文社区(Meditation,Love)2 p% c# }" c( @; _& f% \" \+ i. {5 _
CREATING A VESSEL FOR NECTAR FROM CELESTIAL SPACE,
+ i- y8 V2 R' t: S7 yOshoTAKES THIS THROUGH WISHFUL THINKING AS THE ULTIMATE.aoxiu.com, D; g( o) R0 V, @
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In India, the Brahmins have been doing YAGNAS. They have been offering rice and butter into the fire, the blazing fire, and imagining that this offering is going to God. Sitting around a fire, fasting for many days, doing certain rituals, certain mantras, repeating certain scriptures, you can create a state of autohypnosis. You can be fooled by yourself and you can think that you are reaching to God.
5 j" f# ~% f! [" C( O" ^* aOsho,奥修,静心,爱的艺术,MeditationSaraha says: Those who really want to enter into God, they will have to burn their inner fire -- the outer fire won't do. And those who really want to attain, they will have to burn their own seeds of desire -- rice won't do. And those who really want to attain, they will have to burn their ego -- butter won't do. Butter is just the most essential part of milk, the most purified part of milk. So is ego the most purified dream; it is GHEE, purified butter. Offering GHEE to fire is not going to help. You have to burn your inner fire.Osho0 a- J8 a8 [; g. _+ |) B
And sexual energy moving upwards becomes fire. It becomes a flame. It is fire! Even when it moves outwards, it gives birth to life; sex energy is the most miraculous thing. It is through sex energy that life is born. Life is fire: it is a function of fire. Without fire life could not exist. Without the sun there would be no trees, no men, no birds, no animals. It is transformed fire that becomes life.aoxiu.com- z" A$ H( v# K% m
While making love to a woman, the fire is going out. While moving inward, the fire is going in. And when you throw your seeds of desire, seeds of thought, seeds of ambition, seeds of greed into this fire, they are burnt. And then, finally, you throw your ego -- the most purified dream -- that too is burnt. This is real YAGNA, real ritual, real sacrifice.
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AS A BRAHMIN, WHO WITH RICE AND BUTTEROsho,奥修,静心,爱的艺术,Meditation1 f7 s% J8 c) q4 T& N5 v
MAKES A BURNT OFFERING IN BLAZING FIREaoxiu.com6 w4 g- `& h9 n9 D% l
CREATING A VESSEL FOR NECTAR FROM CELESTIAL SPACE,Osho,奥修,静心,爱的艺术,Meditation& O6 x( ?" ^/ M
TAKES THIS THROUGH WISHFUL THINKING AS THE ULTIMATE.
' t# H" d) }0 N, T$ s, E  z( qaoxiu.comOsho/ g, M5 I6 N- L: ?/ z, j/ i
And he thinks, through wishful thinking, that this is the ultimate. The man who is making love to a woman and thinks that this is the ultimate. is throwing into the outer fire in exactly the same way. He is pouring into something outside. And so is the woman who thinks she is making love or moving into a great space of bliss and benediction by just making love to a man, just throwing out her fire.Osho" l( D: F3 P/ g7 {0 _7 u% N* S& l
The fire has to move inwards, then it gives a rebirth to you, it rejuvenates you.Osho,奥修,静心,爱的艺术,Meditation6 C& Z, j( N  n3 w8 e

0 o9 ^" N6 V: Z2 bOsho,奥修,静心,爱的艺术,MeditationSOME PEOPLE WHO HAVE KINDLED THE INNER HEAT AND RAISED IT TO THE FONTANELLE奥修(OSHO)中文社区(Meditation,Love)/ }6 O$ Y, j/ {( ^% v3 T1 x
STROKE THE UVULA WITH THE TONGUE IN A SORT OF COITION AND CONFUSE
- k- H. h. W) Y" l# l4 ^/ EOshoTHAT WHICH FETTERS WITH WHAT GIVES RELEASE,奥修(OSHO)中文社区(Meditation,Love)) \* p) e' L, x/ `
IN PRIDE WILL CALL THEMSELVES YOGIS.
3 u* ~0 V, \# b' I* J, b2 gOsho,奥修,静心,爱的艺术,Meditation
: g7 [7 w# V" p8 b; r, x5 {2 uaoxiu.comAnd a very important thing: Just as I explained to you the map, you have to remember that the VISUDDHA, the fifth CHAKRA, is in the throat. VISUDDHA, the throat chakra, is the last point from which you can fall. Up to that point there is a possibility of falling back. With the sixth chakra -- the third eye attained, there is no possibility of falling back. You have gone beyond the point from which one can return. The point of no return is the third eye. If you die at the third eye centre, you will be born at the third eye centre. If you die at SAHASRAR, you will not be born again. But if you are at the VISUDDHA, you will slip back to the first, MULADHAR. In the next life you will have to start from MULADHAR again.
/ f$ L& @, l( ]" J1 E/ ^5 Yaoxiu.comSo up to the fifth there is no certainty; there is promise, but no certainty. Up to the fifth there is every possibility of falling back. And one of the greatest possibilities that has helped many people in India to fall back is, this sutra says, because
) Y, O6 L7 b  g0 z* ]* d2 p" z奥修(OSHO)中文社区(Meditation,Love)
' Q! s5 C8 b/ T( `OshoSOME PEOPLE WHO HAVE KINDLED THE INNER HEAT AND RAISED IT TO THE FONTANELLE...
/ O' o; p% s# t- Z" OOsho,奥修,静心,爱的艺术,Meditation
) Z. N/ r& F/ s1 YYou can create the inner heat; the flame starts moving upwards and it comes to the throat. Then there arises a great desire to tickle the throat with the tongue. Beware of it. In India they have devised great techniques for tickling it with the tongue. They have even cut the roots of the tongue so that the tongue becomes long and can easily move backwards -- you will find many yogis doing that. The tongue can move backwards and it can tickle the fifth centre. That tickling is masturbatory because the sex energy has come there.
7 L, P& G. R! K" |( s) Eaoxiu.comJust as I told you, the fifth chakra, VISUDDHA, is male. When the male energy comes to the throat, your throat becomes almost a genital organ -- of more superiority, of more finesse, than the genital organ. Just a little tickle with the tongue and you enjoy greatly. But that is masturbatory, and once you start doing that... And it is very, very great pleasure. Sex is nothing compared to it -- remember it -- sex is just nothing compared to it. Tickling with your own tongue... you can enjoy it so much. So in Yoga there are methods.
! M% Q4 B( I2 W6 fOsho,奥修,静心,爱的艺术,MeditationSaraha is making it clear that no TANTRIKA should do that. It is a deception and a great failure because the energy has come up to the fifth, and now the desire arises to tickle it -- that is the last desire.
0 X, @; W$ @9 I3 SIf you can keep yourself alert and can move beyond that desire, then you will reach to the sixth centre, AJNA, otherwise you will start falling back. That is the last temptation. In fact. in Tantra that is the temptation which you can say that Jesus had when Satan comes and tempts him, or Buddha had when Mara comes and tempts him. This is the last temptation, the last effort of your desire-mind, the last effort of your dream world, the last effort of your ego before it is lost utterly. It makes a last effort to tempt you. And the temptation is really great: it is very difficult to avoid it. It is so pleasurable, infinitely more pleasurable than sex pleasure.奥修(OSHO)中文社区(Meditation,Love)( w) N  K3 k$ o) ?4 r, y
When people think that sex pleasure is the ultimate, what to say about this pleasure? And it loses no energy. In sex you have to lose energy, you feel frustrated, tired, weak. But if you tickle your sex energy when it has come to the throat, there is no loss of energy. And you can go on tickling the whole day. That's what Delgado has attained through mechanical devices.
7 w! N9 M8 C5 W' _9 A' h1 @奥修(OSHO)中文社区(Meditation,Love)奥修(OSHO)中文社区(Meditation,Love)( W1 g( T) ]& S8 t% b
SOME PEOPLE WHO HAVE KINDLED THE INNER HEAT AND RAISED IT TO THE FONTANELLE
5 g* r# w" N* U5 OSTROKE THE UVULA WITH THE TONGUE IN A SORT OF COITION AND CONFUSEOsho,奥修,静心,爱的艺术,Meditation3 i4 g9 x# F# X8 U( R, W
THAT WHICH FETTERS WITH THAT WHICH GIVES RELEASE...
5 p* ^% J) x. K5 x( J; U' [9 j" @Osho,奥修,静心,爱的艺术,Meditation
3 H( ~- ^2 n9 n- O4 b" v6 `' C( u/ daoxiu.comThis is again SAMSARA... falling back into SAMSARA...Osho,奥修,静心,爱的艺术,Meditation$ c9 i! A- d, t/ _/ d$ W
... AND CONFUSEOsho,奥修,静心,爱的艺术,Meditation  J  q6 N* _# |9 a0 k8 w) }8 k
THAT WHICH FETTERS WITH THAT WHICH GIVES RELEASE,5 K1 k1 O7 z& z" }: q8 ^- U' e
IN PRIDE WILL CALL THEMSELVES YOGIS.Osho,奥修,静心,爱的艺术,Meditation% Z9 _- B8 v$ e& P4 u

& H) b5 J% {2 Q4 ?0 J% HOsho,奥修,静心,爱的艺术,MeditationBut they are not -- they have missed. In fact, the right word for them is YOGABRASHTA, 'one who has fallen from Yoga.'
$ W" Q% s( A1 E$ D1 C- p$ l' S奥修(OSHO)中文社区(Meditation,Love)The fifth centre is the most dangerous centre. You cannot tickle any other centre -- that is the danger of it. You cannot tickle SWADHISTAN, you cannot tickle MANIPURA, you cannot tickle ANAHATA. They are beyond you: there is no way to reach them and tickle them. You cannot tickle the third eye. The only point which can be tickled is VISUDDHA, your throat centre, because it is available. The mouth is open it is available. And the easiest way is to turn your tongue backwards and tickle it.
7 e0 y# G3 U% BOshoIn Yoga treatises you will find it described as something great. It is not. Beware of it.aoxiu.com' U' b# N& _/ N
This is the inner map of Tantra alchemy. The energy can start moving at any time; you just have to bring to your love-making a little meditation, a little inwardness. Tantra is not against lovemaking, remember. Let it be repeated again and again. It is all for it, but not just for it. It is the first rung of the ladder, a seven-runged ladder.aoxiu.com4 ~, D; {# _" ]5 j6 y7 P* p1 `
Man is a ladder. The first rung is sex and the seventh rung is SAHASRAR -- SAMADHI. The first rung joins you with SAMSARA, the world, and the seventh rung joins you with NIRVANA, the beyond. With the first rung, you move in a vicious circle of birth and death again and again; it is repetitive. With the seventh rung, you go beyond birth and death. Life eternal is yours... the Kingdom of God.

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脉轮能量书Ⅱ 第八章 学习爱的语言aoxiu.com/ y' g4 ^" u' V0 F! J

3 ^9 \2 L0 A( q2 |% `- h1 WOsho,奥修,静心,爱的艺术,MeditationThe Tantra Vision, Vol 1
6 r9 C. ^3 _: cChapter #97 I. w7 |' E4 _# S7 X# b1 f
Chapter title: Mind immaculate in its very being
5 U) s* D- d" P* x5 U9 g7 V) YOsho,奥修,静心,爱的艺术,Meditation29 April 1977 am in Buddha Hall
/ z. `8 S# W" X  v5 U/ Q! W奥修(OSHO)中文社区(Meditation,Love)
$ Y9 n3 I( t0 }1 t/ }$ Z5 N/ v) J6 y奥修(OSHO)中文社区(Meditation,Love)        Archive code:         7704290Osho2 N9 ?; E6 ~: U  W3 s' a4 B' q
        ShortTitle:         TVIS109
( {+ w1 e: h" w$ z! E        Audio:         YesOsho,奥修,静心,爱的艺术,Meditation4 t+ A4 v7 |0 [) `% d1 [
        Video:          No奥修(OSHO)中文社区(Meditation,Love)# k; K/ S$ b: Y' J' y7 S) X
        Length:         96 mins
: f+ }1 B0 s6 F" V9 N8 ^Osho奥修(OSHO)中文社区(Meditation,Love)# b2 R6 ?: L& Y: O4 e9 H* |- w  v

" t+ _- `2 n: kOsho,奥修,静心,爱的艺术,MeditationWHEN (IN WINTER) STILL WATER BY THE WIND IS STIRRED,
1 v" B- }7 M" D4 ^# n6 hOsho,奥修,静心,爱的艺术,MeditationIT TAKES (AS ICE) THE SHAPE AND TEXTURE OF A ROCK.Osho,奥修,静心,爱的艺术,Meditation. @! Z7 g& L6 e; P: f' Y( |9 N3 j5 y
WHEN THE DELUDED ARE DISTURBED BY INTERPRETATIVE THOUGHTS,! K0 O1 u1 x+ D- d2 _; t! @5 G0 p
THAT WHICH IS AS YET UNPATTERNED TURNS VERY HARD AND SOLID./ r; I, |* p. k2 S! ~5 w

8 y: R. D: N# i% FOsho,奥修,静心,爱的艺术,MeditationMIND IMMACULATE IN ITS VERY BEING, CAN NEVER BEOsho( ]5 [/ @. h' S2 I! m0 B
POLLUTED BY SAMSARA'S OR NIRVANA'S IMPURITIES.
$ S! [3 o4 u0 Z* n! s- y& u/ LOsho,奥修,静心,爱的艺术,MeditationA PRECIOUS JEWEL DEEP IN MUD
2 C" w' i0 m1 D3 p. JOsho,奥修,静心,爱的艺术,MeditationWILL NOT SHINE, THOUGH IT HAS LUSTER.1 q/ z/ P% A5 t

5 v( \5 V! O' U5 L4 JOsho,奥修,静心,爱的艺术,MeditationKNOWLEDGE SHINES NOT IN THE DARK, BUT WHEN THE DARKNESS
4 k) p! [* ]# i6 \: O奥修(OSHO)中文社区(Meditation,Love)IS ILLUMINED, SUFFERING DISAPPEARS (AT ONCE).
2 N. m4 p0 Q/ {. j* }% m奥修(OSHO)中文社区(Meditation,Love)SHOOTS GROW FROM THE SEED4 Y% O1 \2 [" j: h0 a
AND LEAVES FROM THE SHOOTS.
0 N- q) B0 k9 {' uOsho奥修(OSHO)中文社区(Meditation,Love)" O* b5 g) }) M' \2 }" {2 _( M
HE WHO THINKS OF THE MIND IN TERMS OF ONE
9 O: v; P, M0 ?4 ~6 T' b' _Osho,奥修,静心,爱的艺术,MeditationOR MANY, CASTS AWAY THE LIGHT AND ENTERS THE WORLD.Osho,奥修,静心,爱的艺术,Meditation+ p- t3 O6 l. T
INTO A (RAGING) FIRE HE WALKS WITH OPEN EYES --aoxiu.com: z# }& a% l" c* `- N9 L
WHO COULD BE MORE DESERVING OF COMPASSION?
+ E( @3 z% f0 ZOshoaoxiu.com- E/ ]6 q( ?0 j/ x
OH, THE BEAUTY OF EXISTENCE! The sheer delight of it! the joy, the song, and the dance! But we are not here. We appear to exist, but we are almost non-existential -- because we have lost contact with existence, we have lost our roots in it. We are like an uprooted tree. The sap flows no more, the juice has dried up. No more flowers will come, or fruits. Not even birds come to take shelter in us.Osho,奥修,静心,爱的艺术,Meditation1 y- W* r1 l: |7 M+ R3 L% Z
We are dead! because we are not yet born. We have taken physical birth as our birth; that is not our birth. We are still existing as potentialities; we have not become actual. Hence the misery. The actual is blissful, the potential is miserable. Why is it so? Because the potential cannot be at rest. The potential is continuously restless -- it HAS to be restless. Something is going go happen. It hangs in the air. It is in limbo.Osho,奥修,静心,爱的艺术,Meditation2 W1 j0 |- W0 Q
It is like a seed how can the seed rest and relax? The rest and relaxation is known only by the flowers. The seed HAS to be deep in anguish; the seed has to continuously tremble. The trembling is: whether he will be able to become actual? whether he will find the right soil? whether he will find the right climate? whether he will find the right sky? Is it going to happen? or will he simply die without being born? The seed trembles inside. The seed has anxiety, anguish. The seed cannot sleep; the seed suffers from insomnia.Osho,奥修,静心,爱的艺术,Meditation& n0 v+ `  N* P' p+ _" T' F
The potential is ambitious, the potential longs for the future. Have you not watched this in your own being? that you are continuously longing for something to happen and it is not happening, that you are continuously hankering, hoping, desiring, dreaming... and it is not happening! And life goes on flowing by. Life goes on slipping out of your hands. And death comes closer, and you are not yet actual. Who knows? Which will come first? -- actualization, realization, blossoming, or maybe death? Who knows? Hence the fear, the anguish, the trembling.Osho,奥修,静心,爱的艺术,Meditation2 T8 N1 |- m! S- Z% T
Soren Kierkegaard has said man is a trembling. Yes, man is a trembling because man is a seed. Friedrich Nietzsche has said man is a bridge. Exactly right! Man is not a place to rest! It is a bridge to pass over. Man is a door to go through. You cannot rest at being man. Man is not a being: man is an arrow on the way... a rope stretched between two eternities. Man is a tension. It is only man who suffers from anxiety, the only animal on the earth who suffers from anxiety. What can be the cause of it?
) g9 U* X! w& H, u( R( Taoxiu.comIt is only man who exists as potentiality. A dog is actual; there is nothing else to happen. A buffalo is actual; there is nothing more it has already happened. Whatsoever could happen, has happened. You cannot say to a buffalo, "You are not yet a buffalo'' -- that will be foolish. But you can say to man, "You are not yet a man." You can say to man, "You are incomplete." You cannot say to a dog, "You are incomplete." That will be stupid to say. All dogs are fully complete.Osho- l1 Y0 p+ u9 C: s0 k( j; S9 u
Man has a possibility, a future. Man is an opening. So the constant fear: whether we are going to make it or not? whether we are going to make it this time or not? How many times have we missed before? Are we going to miss again? That's why we are not happy. The existence goes on celebrating. There is great singing, there is great joy, there is great rejoicing! The whole existence is always in an orgy. It is a carnival. The whole existence at each moment is in an orgasm! Somehow man has become a stranger.奥修(OSHO)中文社区(Meditation,Love)8 Y$ l! R& Q+ y3 Y+ D$ g7 ^: q. k
Man has forgotten the language of innocence. Man has forgotten how to relate with existence. Man has forgotten how to relate with himself! To relate with oneself means meditation. To relate with existence means prayer. Man has forgotten the very language. That's why we appear like strangers -- strangers in our own home! strangers to ourselves. We don't know who we are, and we don't know why we are, and we don't know for what we go on existing. It seems to be an endless waiting... waiting for Godot." F" \1 d( o5 z" t/ i# ?/ ?& z
Nobody knows whether Godot is ever to come or not. In fact, who is this Godot? Nobody knows even that -- but one has to wait for something, so one creates some idea and waits for it. God is that idea. Heaven is that idea. Nirvana is that idea. One has to wait because one has somehow to fill one's being, otherwise one feels very empty. Waiting gives a sense of purpose and a direction. You can feel good; at least you are waiting. It has not happened yet, but it is going to happen some day. What is it that is going to happen?
' y' n! ]3 z7 h' B; G奥修(OSHO)中文社区(Meditation,Love)We have not even raised the right question. What to say about the right answer? We have NOT even asked the right question. And remember, once the right question is asked, the right answer is not very far away it is just by the corner. In fact, it is hidden in the right question itself. If you go on asking the right question, you will find the right answer through that very questioning.
- [# n9 U4 W- X3 `- Z' F. p: [, z奥修(OSHO)中文社区(Meditation,Love)So the first thing today that I would like to tell you is that we are missing, we are continuously missing -- because we have taken mind as the language to relate with existence. And mind is a way to cut yourself off from existence. It is to put yourself off; it is not the way to put yourself on. THINKING IS THE BARRIER. Thoughts are like China Walls around you, and you are groping through the thoughts. You cannot touch reality. Not that reality is far away. God is just close by -- just a prayer away at the most. But if you are doing something like thinking, brooding, analyzing, interpreting, philosophizing, then you start falling away and away and away, the further and further away you fall from reality -- because the more thoughts you have, the more difficult it is to look through them. They create a great fog. They create blindness.aoxiu.com+ x; s1 M& Q9 \$ @0 O6 {) Y( v
This is one of the fundamentals of Tantra, that a thinking mind is a missing mind, that thinking is not the language to relate with reality. Then what is the language to relate with reality? Non-thinking. Words are meaningless with reality. Silence is meaningful. Silence is pregnant; words are just dead. One has to learn the language of silence.
. k. m. [; Z7 {奥修(OSHO)中文社区(Meditation,Love)And then something exactly like this happens: you were in your mother's womb you have forgotten about it completely, but for nine months you had not spoken a single word... but you were together, in deep silence. You were one with the mother; there was no barrier between you and the mother. You didn't exist as a separate self. In that deep silence, your mother and you were one. There was tremendous unity. It was not union, it was unity. You were not two, so it was not union -- it was simple unity You were not two.
% O" e7 I! L/ {- W( x8 G3 \8 P; KOsho,奥修,静心,爱的艺术,MeditationThe day you become silent again, the same happens: again you fall into the womb of existence; again you relate -- you relate in a totally new way. Not exactly totally new, because you had known it in your mother's womb, but you have forgotten it. That's what I mean when I say man has forgotten the language to relate. That is the way: as you related with your mother in her womb -- every vibe was conveyed to the mother; every vibe of the mother was conveyed to you. There was simple understanding; no misunderstanding existed between you and your mother. Misunderstanding comes only when thinking comes in.) P( T* d) y% l7 a4 j' p/ t4 w
How can you misunderstand somebody without thinking'? Can you? Can you misunderstand me if you don't think about me? How can you misunderstand? And how can you understand me if you think? Impossible. The moment you think, you have started interpreting. The moment you think, you are not looking at me; you are avoiding me. You are hiding behind your thoughts. Your thoughts come from your past. I am here present. I am a statement herenow, and you bring your past.Osho3 \& ^9 x  I! h* W2 m, Z9 U% f+ j+ O; K
You must know about the octopus. When the octopus wants to hide, it releases black ink around itself, a cloud of black ink. Then nobody can see the octopus. It is simply lost in its own created cloud of black ink; it is its safety measure. Exactly the same is happening when you release a cloud of thoughts around you -- you are lost into it. Then you cannot relate and nobody can relate to you. It is impossible to relate to a mind; you can relate only to a consciousness.Osho,奥修,静心,爱的艺术,Meditation0 {4 u! ?7 A8 g4 }
A consciousness has no past. A mind is just past and nothing else. So the first thing Tantra says is that you have to learn the language of orgasm. Again, when you are making love to a woman or to a man, what happens? For a few seconds -- it is very rare; it is becoming even rarer and rarer as man is becoming more and more civilized -- for a few seconds again you are no more in the mind. With a shock you are cut off from the mind. In a jump you are outside the mind. For those few seconds of orgasm when you are out of the mind, you again relate. Again you are back in the womb... in the womb of your woman or in the womb of your man. You are no more separate. Again there is unity -- not union.
0 T$ ~) n5 P. @6 B8 POshoWhen you start making love to a woman, there is the beginning of a union. But when orgasm comes there is no union there is unity; the duality is lost. What happens in that deep, peak experience?
8 F3 g* ]3 G6 \8 nOshoTantra reminds you again and again that whatsoever happens in that peak moment is the language to relate with existence. It is the language of the guts; it is the language of your very being. So either think in terms of when you were in the womb of your mother, or think in terms of when you are again lost into the womb of your beloved. And for a few seconds mind simply does not work!奥修(OSHO)中文社区(Meditation,Love)  J# W  g" \3 [; G
Those moments of no-mind are your glimpses into Samadhi, glimpses of Satori, glimpses of God. We have forgotten that language and that language has to be learnt again. Love is the language.Osho,奥修,静心,爱的艺术,Meditation/ q9 h2 Z# S& R5 o
The language of love is silent. When two lovers are really in deep harmony, in what Carl Jung used to call synchronicity, when their vibes are just synchronizing with each other, when they are both vibrating on the same wavelength, then there is silence, then lovers don't like to talk. It is only husbands and wives who talk. Lovers fall silent.Osho,奥修,静心,爱的艺术,Meditation9 B' Z* J8 }4 @& \3 ^8 K# r
In fact, the husband and wife cannot keep silence because language is the way to avoid the other. If you are not avoiding the other, if you are not talking, it becomes very embarrassing, the presence of the other. The husband and wife immediately release their ink. Anything will do, but they release the ink around themselves; they are lost in the cloud, then there is no problem.
7 O5 H$ S, g  p+ r2 j1 P  qOsho,奥修,静心,爱的艺术,MeditationLanguage is not a way to relate more or less, it is a way to avoid. When you are in deep love you may hold the hand of your beloved, but you will be silent... utter silence, not a ripple. In that rippleless lake of your consciousness, something is conveyed, the message is given. It is a wordless message.
8 q8 ?9 a3 t0 |Osho,奥修,静心,爱的艺术,MeditationTantra says one has to learn the language of love, the language of silence, the language of each other's presence. the language of the heart, the language of the guts.
# H: t7 u2 V! ]1 C奥修(OSHO)中文社区(Meditation,Love)We have learnt a language which is not existential. We have learnt an alien language -- utilitarian, of course; fulfills a certain purpose, of course; but as far as higher exploration of consciousness is concerned it is a barrier. On the lower level it is okay -- in the marketplace of course you need a certain language: silence won't do. But as you move deeper and higher, language won't do.
2 L/ y6 n5 B8 _) {aoxiu.com奥修(OSHO)中文社区(Meditation,Love)# m9 \: `( Q% V% e! w( U
JUST THE OTHER DAY, I was talking about the chakras; I talked about two *chak-ras: MULADHAR chakra and SVADHISTHAN chakra.'Muladhar' means the base, the root. It is the sex center, or you can call it the life center, the birth center. It is from muladhar that you are born. It is from your mother's muladhar and your father's muladhar that you have attained to this body. The next chakra was svadhisthan: it means the abode of the self -- it is the death chakra. It is a very strange name to give to the death chakra: abode of the self, svadhisthan -- where you exist really. In death? -- yes.Osho,奥修,静心,爱的艺术,Meditation0 J" Y3 |* `% S) T
When you die, you come to your pure existence -- because only that dies which you are not. The body dies. The body is born out of the muladhar. When you die the body disappears, but you? -- no. Whatsoever has been given by the muladhar is taken away by svadhisthan. Your mother and father have given you a certain mechanism -- that is taken away in death. But you? -- you existed even before your father and mother had known each other; you have existed always.# L. c5 @0 O/ E8 s4 ]" l* w
Jesus says -- somebody asks him about Abraham, what he thinks about the prophet Abraham, and he says: Abraham? I am before Abraham ever was.Osho  _. z: F) N8 o; j' D5 I
Abraham existed almost two thousand, three thousand years before Jesus, and he says: I am before Abraham was!Osho,奥修,静心,爱的艺术,Meditation. [) h8 W: B3 o9 B6 B: S% @4 H
What is he talking about? As far as bodies are concerned, how can he be before Abraham? He is not talking about the body -- he is talking about I-am-ness, his pure being... that is eternal.
$ v: W4 Q3 P% }4 n5 t: q! }; G; UOsho,奥修,静心,爱的艺术,MeditationThis name, svadhisthan, is beautiful. It is exactly the center that in Japan is known as HARA. That's why in Japan suicide is called HARAKIRI -- to die or to kill yourself through the hara center. This svadhisthan takes only that which has been given by the muladhar, but that which has been coming from eternity, your consciousness, is not taken away.Osho+ U. P( O2 i: d) V- r/ h3 \
Hindus have been great explorers of the consciousness. They called it svadhisthan because when you die then you know who you are. Die in love and you will know who you are. Die in meditation and you will know who you are. Die to the past and you will know who you are. Die to the mind and you will know who you are. Death is the way to know.Osho3 V/ ^- v1 x9 j
In ancient days in India, the Master was called THE DEATH -- because you have to die in the Master, the disciple has to die in the Master... only then does he come to know who he is.
3 L3 i4 o+ Q) F# k( C% Z+ rThese two centers have been very much poisoned by the society. These are the centers easily available to the society. Beyond these two are five more centers. The third is MANIPURA, the fourth is ANAHATA, the fifth is VISUDDHI, the sixth is AJNA, and the seventh is SAHASRAR.Osho,奥修,静心,爱的艺术,Meditation7 q% P& u. c3 F. e& O6 k
The third center, manipura, is the center of all your sentiments, emotions. We go on repressing our emotions in the manipura. It means the diamond -- life is valuable because of sentiments, emotions, laughter, crying, tears and smiles. Life is valuable because of all these things. These are the glory of life -- hence the chakra is called manipura, the diamond chakra.
4 `9 x9 x/ j/ l# B# W1 `" ?Only man is capable of having THIS precious diamond. Animals cannot laugh; naturally, they cannot cry either. Tears are a certain dimension which is available to man only. The beauty of tears, the beauty of laughter; the poetry of tears and the poetry of laughter is available to man only. All other animals exist with only two chakras: muladhar and svadhisthan. They are born and they die; between the two there is nothing much. If you are also born and you die, you are an animal -- you are not man yet. And many, millions of people exist only with these two chakras; they never go beyond them.
' N$ Y2 r! S0 I7 M- t; ~OshoWe have been taught to repress sentiments. We have been taught not to be sentimental. We have been taught sentimentality does not pay -- be practical, be hard; don't be soft, don't be vulnerable! otherwise you will be exploited. Be hard! At least show that you are hard, at least pretend that you are dangerous, that you are not a soft being. Create fear around you. Don't laugh, because if you laugh you cannot create fear around you. Don't weep -- if you weep you show that you are afraid yourself. Don't show your human limitations. Pretend that you are perfect.
( [$ e5 c9 W& rOsho,奥修,静心,爱的艺术,MeditationRepress the third center and you become a soldier, not a man but a soldier -- an army man, a false man.Osho,奥修,静心,爱的艺术,Meditation/ A7 e/ ~* y% a5 v
Much work is done in Tantra to relax this third center. Emotions have to be relieved, relaxed. When you feel like crying you have to cry; when you feel like laughing you have to laugh. You have to drop this nonsense of repression, you have to learn expression -- because only through your sentiments, your emotions, your sensitivity, do you come to that vibration through which communication is possible.
  x9 a: E8 |( ?Osho,奥修,静心,爱的艺术,MeditationHave you not seen it? You can say as much as you want, and nothing is said; but a tear rolls down on your cheek and everything is said. A tear can say much more. You can talk for hours and it won't do, and a tear can say all. You can go on saying, "I am very happy, this and that..." but your face will show just the opposite. A little laughter, a real authentic laughter, and you need not say anything -- the laughter says all. When you see your friend, your face beams, flashes with joy.Osho,奥修,静心,爱的艺术,Meditation/ f- u3 ^- U: w" G& ]; D. t
The third center has to be made more and more available. It is against thinking, so if you allow the third center you will relax in your tense mind more easily. Be authentic, sensitive; touch more, feel more, laugh more, cry more. And remember, you cannot do more than is needed; you cannot exaggerate. You cannot even bring a single tear more than is needed, and you cannot laugh more than is needed. So don't be afraid, and don't be miserly.
  f- }- c, D0 Y* _奥修(OSHO)中文社区(Meditation,Love)Tantra allows life all its emotions.
% k# O. y! E9 T# i% K* N奥修(OSHO)中文社区(Meditation,Love)These are the three lower centers -- lower, not in any sense of evaluation -- these are the three lower centers, lower rungs of the ladder.
# v; K; @: i: R- h; hOshoThen comes the fourth center, the heart center, called anahata The word is beautiful.'ANAHATA' means unstruck sound it means exactly what Zen people mean when they say, "Do you hear the sound of one hand clapping?" unstruck sound. The heart is just in the middle: three centers below it, three centers above it. And the heart is the door from the lower to the higher, or from the higher to the lower. The heart is like a crossroads.Osho% y; r: `' y0 M7 Z2 c7 u
And the heart has been completely bypassed. You have not been taught to be heartful. You have not even been allowed to go into the realm of the heart, because it is very dangerous. It is the center of the soundless sound; it is the non-linguistic center -- unstruck sound. Language is struck sound; we have to create it with our vocal chords; it has to be struck -- it is two hands clapping. The heart is one hand clapping. In the heart there is no word; it is wordless.aoxiu.com. S& \& s& t* ~5 m
We have avoided the heart completely, we have bypassed it. We move in such a way in our being as if the heart does not exist -- or, at the most, as if it is just a pumping mechanism for breathing, that's all. It is not. The lungs are not the heart. The heart is hidden deep behind the lungs. And it is not physical either. It is the place from where love arises. That's why love is not a sentiment. And sentimental love belongs to the third center, not to the fourth.
% k( @6 x" `  s9 i* _Love is not just sentimental. Love has more depth than sentiments; love has more validity than sentiments. Sentiments are momentary. More or less, the sentiment of love is misunderstood as the experience of love. One day you fall in love with a man or a woman, and the next day it is gone -- and you call it love. It is not love. It is a sentiment: you liked the woman -- liked, remember, not loved -- it was a'like', just as you like icecream. It was a like. Likes come and go; likes are momentary; they cannot stay long; they don't have any capacity to stay long. You like a woman, you loved her, and finished! the like is finished. It is just like you liked ice-cream; you have eaten it -- now you don't look at the ice-cream at all. And if somebody goes on giving you more ice-cream, you will say, "Now it is nauseating  -- stop! I cannot take any more."
* a8 o5 x- i& dLiking is not love. Never misunderstand liking for love, otherwise your whole life you will be just a driftwood... you will be drifting from one person to another; never will intimacy grow.aoxiu.com# h  G; s. E0 F
The fourth center, the anahata, is very significant, because it is in the heart that for the first time you were related to your mother. It was through the HEART that you were related to your mother, not through the head. In deep love, in deep orgasm, again you are related through the heart, not through the head. In meditation, in prayer, the same happens: you are related with existence through the heart -- heart-to-heart. Yes, it is a dialogue heart-to-heart, not head-to-head. It is non-linguistic.Osho,奥修,静心,爱的艺术,Meditation2 W" R! h4 P9 H& A) h8 ], w9 b9 _5 ~3 o
And the heart center is the center from where the soundless sound arises. If you relax into the heart center, you will hear OMKAR, AUM. That is a great discovery. Those who have entered the heart, they hear a continuous chanting inside their being which sounds like aum. Have you ever heard anything like a chanting which goes on by itself -- not that you DO it.5 k" ~0 h# F% ~' ]4 h
That's why I am not in favour of mantras. You can go on chanting aum, aum, aum, and you can create a mental substitute for the heart. It is not going to help. It is a deception. And you can go on chanting for years, and you can create a false sound within yourself as if your heart is speaking -- it is not. To know the heart you are not to chant aum -- you have just to be silent. One day, suddenly the mantra is there. One day, when you have fallen silent, suddenly you hear the sound is coming from nowhere. It is arising out of you from the innermost core. It is the sound of your inner silence. Just as in a silent night, there is a certain sound, the sound of the silence, exactly like.that on a very, very much deeper level a sound arises in you.
0 t$ B- r6 V: o+ Y, o奥修(OSHO)中文社区(Meditation,Love)It arises -- let me remind you again and again -- it is not that you bring it in; it is not that you repeat aum, aum. No, you don't say a single word. You are simply quiet. You are simply silent. And it bursts forth like a spring... suddenly it starts flowing, it is there. You hear it -- you don't say it, you hear it.奥修(OSHO)中文社区(Meditation,Love)# W7 M$ p1 ]" }9 j
That is the meaning when Mohammedans say that Mohammed HEARD the Koran -- that is the meaning. That is exactly what happens at the innermost core of your heart. Not that you say it: you hear it. Mohammed heard the Koran -- he heard it happening inside. He was really puzzled; he had never heard anything like this. It was so unknown, it was so unfamiliar. The story says that he became ill. It was so weird! When suddenly, sitting in your room, if one day you start hearing inside aum, aum, or ANYTHING, you will start feeling, "Am I going mad?" You are not saying it, nobody else is saying it. Are you going mad?Osho,奥修,静心,爱的艺术,Meditation8 z0 c+ s+ G0 {8 M
Mohammed was sitting on a hilltop when he heard it. He came back home trembling, perspiring; he had a high fever. He really became disturbed. He told his wife, "Just bring all the blankets and cover me! I have never had such a trembling; a great fever has come to me." But his wife could see that his face was illuminated: "What type of fever is this? His eyes are burning, afire with something tremendously beautiful. A grace has entered with him in the house. A great silence has fallen over the house." Even his wife started hearing something. She said to Mohammed,'l don't think it is a fever -- I think God has blessed you. Don't be afraid! What has happened? Tell me!"Osho0 w  s2 h8 N! a- m! m- g
His wife was the first Mohammedan -- Khadija was her name. She was the first convert. She said, "I can SEE. God has happened to you, something has happened to you, something is flowing from your heart all over the place. You have become luminous! You have never been like this -- something extraordinary has happened. Tell me why you are so much worried and trembling. Maybe it is new, but you tell me."
# d* E6 R, Y  [+ V: F8 o& mOsho,奥修,静心,爱的艺术,MeditationAnd Mohammed told her, very much afraid of what she would think, but she become converted -- she was the first Mohammedan.
; E' _# [1 C4 uOsho,奥修,静心,爱的艺术,MeditationIt has happened so always. Hindus say the Vedas were recited by God Himself. It simply means that they were heard. In India, for the holy scriptures we have a word; the word is SHRUTI -- SHRUTI means that which has been heard.
7 e# Z1 i# i, c- [6 bOshoAt this center of the heart, anahata chakra, you hear. But you have not heard anything inside you -- no sound, no omkar, no mantra. That simply means you have avoided the heart. The waterfall is there, and the sound of running water is there -- but you have avoided it, you have bypassed, you have taken some other route, you have taken a shortcut. The shortcut simply goes from the third center avoiding the fourth. The fourth is the most dangerous center because it is the center out of which trust is born, faith is born. And the mind has to avoid it. If the mind does not avoid it, then there will be no possibility for doubt. Mind lives through doubt.Osho1 G6 b/ n  {) d, f! j
This is the fourth center. And Tantra says through love you will come to know this fourth center.Osho,奥修,静心,爱的艺术,Meditation( g' g; p( S# N6 x% h# O
The fifth center is called VISUDDHI. Visuddhi means purity. Certainly, after love has happened there is purity and innocence -- never before it. Only love purifies AND only love -- nothing else purifies. Even the ugliest person in love becomes beautiful. Love is nectar. It cleanses all poisons. So the fifth chakra is called visuddhi -- visuddhi means purity, absolute purity. It is the throat center.aoxiu.com; i- o$ V! H! \8 i
And Tantra says: Only speak when you have come to the fifth center via the fourth -- only speak through love, otherwise don't speak. Speak through compassion, otherwise don't speak! What is point of speaking? If you have come through the heart and if you have heard God speaking there or God running there like a waterfall, if you have heard the sound of God, the sound of one hand clapping, then you are allowed to speak, then your throat center can convey the message, then something can be poured even into words. When you HAVE it, it can be poured even into words.Osho; ]& u+ K3 a* ^) E! _4 M& p0 C5 @
Very few people come to the fifth center, very rarely -- because they don't come to the fourth even, so how can they come to the fifth? It is very rare. Somewhere a Christ, a Buddha, a Saraha, they come to the fifth. The beauty of even their words is tremendous -- what to say about their silence? Even their words carry silence. They speak and yet they speak not. They say and they say the unsayable, the ineffable, the inexpressible.
/ ]+ H  x2 H0 K3 f奥修(OSHO)中文社区(Meditation,Love)You also use the throat, but that is not visuddhi. That chakra is completely dead. When that chakra starts, your words have honey in them, then your words have a fragrance, then your words have a music to them, a dance. Then whatsoever you say is poetry, whatsoever you utter is sheer joy.Osho0 S( w: r  ?3 W- ~: I6 Z% h- R7 R
And the sixth chakra is AJNA -- ajna means order. With the sixth chakra you are in order, never before it. With the sixth chakra, you become the master, never before it. Before it you were a slave. With the sixth chakra, whatsoever you say will happen, whatsoever you desire will happen. With the sixth chakra you have will, never before it. Before it, will exists not. But there is a paradox in it.
) h* t( T8 R. e; D( N; F$ [奥修(OSHO)中文社区(Meditation,Love)With the fourth chakra ego disappears. With the fifth chakra all impurities disappear, and then you have will -- so you cannot harm through your will. In fact, it is no more your will: it is God's will, because the ego disappears at the fourth, all impurities disappear at the fifth. Now you are the purest being, just a vehicle, instrumental, a messenger. Now you have will because you are not -- now God's will is your will.
5 V* ^7 M; m: mOsho,奥修,静心,爱的艺术,MeditationVery rarely does a person come to this sixth chakra, because this is the last, in a way. In the world, this is the last. Beyond this is the seventh, but then you enter a totally different world, a separate reality. The sixth is the last boundary line, the checkpost.Osho,奥修,静心,爱的艺术,Meditation3 i" T& w+ |( U# g4 t2 L3 a7 A
The seventh is SAHASRAR -- SAHASRAR means one-thousand-petalled lotus. When your energy moves to the seventh, sahasrar, you become a lotus. Now you need not go to any other flower for honey -- now other bees start coming to you. Now you attract bees from the whole earth, or even sometimes from other planets bees start coming to you. Your sahasrar has opened, your lotus is in full bloom. This lotus is Nirvana.
- _1 ^$ _4 C# [7 G9 oOsho,奥修,静心,爱的艺术,MeditationThe lowest is muladhar. From the lowest life is born -- life of the body and the senses. With the seventh life is born -- life eternal, not of the body, not of the senses. This is the Tantra physiology. It is not a physiology of the medical books. Please don't look for it in the medical books -- it is not there. It is a metaphor, it is a way of speaking. It is a map to make things understandable. If you move this way, you will never come to that cloudedness of thoughts. If you avoid the fourth chakra, then you go into the head. Now, to be in the head means not to be in love; to be in thoughts means not to be in trust; to be thinking means not to be looking.aoxiu.com6 S% b! s9 |; k; x/ |9 e$ P# x
aoxiu.com5 u/ p( ]0 s- V& ], m/ w: X3 @
Now the sutras:
! F6 Q, O* k# HOsho奥修(OSHO)中文社区(Meditation,Love)$ F. d2 l+ ^" F2 [& ^: n  ~
WHEN (IN WINTER) STILL WATER BY THE WIND IS STIRRED,
& D! a* O8 I: y0 n( o4 COsho,奥修,静心,爱的艺术,MeditationIT TAKES (AS ICE) THE SHAPE AND TEXTURE OF A ROCK.
* l! W) S1 n7 P7 F' l( |0 v: g奥修(OSHO)中文社区(Meditation,Love)WHEN THE DELUDED ARE DISTURBED BY INTERPRETATIVE THOUGHTS,
+ b7 |9 p& d6 E4 D& L0 OOshoTHAT WHICH IS AS YET UNPATTERNED TURNS VERY HARD AND SOLID.
! b- X/ f8 f" j& ~; aOsho,奥修,静心,爱的艺术,Meditation
1 x+ O3 ?% s: D' B( I, c: hOsho,奥修,静心,爱的艺术,MeditationSaraha says in WINTER -- listen to each word, meditate on each word:aoxiu.com0 p; G9 ^7 X+ K, Z5 j

! [9 c( _0 W9 p( V/ S... IN WINTER STILL WATER BY THE WIND IS STIRRED,9 r  `( q+ S8 A
IT TAKES AS ICE THE SHAPE AND TEXTURE OF A ROCK.
5 G2 X6 B9 ~& m8 y8 nOsho,奥修,静心,爱的艺术,Meditation# g7 F3 v4 f4 E- m  E
A SILENT LAKE WITHOUT ANY RIPPLES is the metaphor for consciousness -- a silent lake without any ripples, waves, no stirring, no wind blowing -- that is the metaphor for consciousness. The lake is liquid, flowing, silent; it is not hard, it is not like rock. It is soft like roseflowers, it is vulnerable. It can flow in any direction, it is not blocked. It has flow and it has life and it has dynamism, but nothing is disturbed -- the lake is silent, peaceful. This is the state of consciousness.奥修(OSHO)中文社区(Meditation,Love)+ E% i$ q! B. D5 |+ s) D" X" h" Z

" t6 \! b1 h$ s9 D3 IOsho,奥修,静心,爱的艺术,MeditationIN WINTER...'winter' means when desires have arisen. Why call them'winter'? When desires arise you are in a cold desert land, because they never are fulfilled. Desires are a desert. They delude you, there is no fulfillment in them. They never come to any fruition -- it is a desert land, and very cold, cold like death. No life flows through desires. Desires block life, they don't help life.+ d+ z/ z5 i" Z8 [9 a$ G& x
So Saraha says: WHEN IN WINTER... when desires have arisen in you, that is the climate of winter... STILL WATER BY THE WIND IS STIRRED... and thoughts come, a thousand and one thoughts from every direction, that is the symbol for wind. Winds are coming, stormy winds are coming. You are in a desire state, full of lust, ambition, becoming, and thoughts arise.Osho! x% q2 s% r; P5 t
In fact, desires invite thoughts. Unless you desire, thoughts cannot come. Just start a desire and immediately you will see thoughts have started coming. Just a moment before there was not a single thought, and then a car passes by and a desire has arisen: you would like to have this car. Now, a thousand and one thoughts, immediately they are there. Desire invites thought. So when there is desire, thoughts will come from every direction, winds will blow upon the lake of consciousness. And desire is cold, and thoughts go on stirring the lake.aoxiu.com* M# h5 E; f) l, A; V

8 k1 c4 L8 [5 ]Osho,奥修,静心,爱的艺术,MeditationWHEN IN WINTER STILL WATER BY THE WIND IS STIRRED,
8 p2 c# v2 i: w2 @5 D/ aOsho,奥修,静心,爱的艺术,MeditationIT TAKES AS ICE THE SHAPE AND TEXTURE OF A ROCK.Osho,奥修,静心,爱的艺术,Meditation# _8 Z7 o# t4 A6 |4 T6 L

/ a0 C/ b6 y4 ZOsho,奥修,静心,爱的艺术,MeditationMm? -- then the lake starts becoming frozen. It starts becoming solid, rocklike. It loses fluidity. It becomes frozen. This is what in Tantra is called the mind. Meditate over it. The mind and consciousness are not two things but two states, two phases of the same phenomenon. Consciousness is liquid, flowing; mind is rocklike, like ice. Consciousness is like water. Consciousness is like water, mind is like ice -- it is the same thing. The same water becomes ice, and the ice can be melted again -- through love, through warmth, it can be melted again and will become water.aoxiu.com! G" |% W8 Q( |/ |
And the third stage is when water evaporates and becomes invisible and disappears -- that is Nirvana, cessation. You cannot even see it now. Water is liquid, but you can see; when it evaporates, it simply disappears -- it goes into the unmanifested. These are three states of water, and these are three states of mind too. Mind means ice, consciousness means liquid water, Nirvana means evaporation.奥修(OSHO)中文社区(Meditation,Love), k6 l$ E0 k9 z5 e% n
aoxiu.com3 |# G/ j0 ^. S: x. B2 E8 s
WHEN THE DELUDED ARE DISTURBED BY INTERPRETATIVE THOUGHTS,
3 Q5 _) T/ t+ J( n# WTHAT WHICH IS AS YET UNPATTERNED TURNS VERY HARD AND SOLID.
8 O! S! ~/ g& V' T$ mOsho,奥修,静心,爱的艺术,Meditation
' F  p5 G, A$ F1 c6 E9 gThe lake is unpatterned. You can pour water into any vessel: it will take the shape of the vessel. But you cannot pour ice into any vessel: it will resist, it will fight.Osho,奥修,静心,爱的艺术,Meditation( [7 x0 |% a3 M* v. z& a8 ?% y
Two types of people come to me: one who comes like water; his surrender is simple, very innocent, childlike; he does not resist. Work starts immediately. No need to waste time. Then somebody comes with great resistance, with fear; he is protecting himself, armoring himself. Then he is like ice. It is very difficult to give him liquidity. He fights all efforts to make him liquid. He is afraid he may lose his identity. He will lose solidity -- that's true -- but not identity. Yes, he will lose the identity that solidity has, but that solidity is bringing misery and nothing else.
9 d8 V0 w. f/ G( [1 \: jOsho,奥修,静心,爱的艺术,MeditationWhen you are solid, you are like a dead rock. Nothing can flower in you, and you cannot flow. When you are flowing, you have juice. When you are flowing, you have energy. When you are flowing, you have dynamism. When you are flowing, you are creative. When you are flowing, you are part of God. When you have become frozen, you are no more part of this great flow, you are no more part of this great ocean, you have become a small island, frozen, dead.
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$ g) t5 ?/ U5 r  cOsho,奥修,静心,爱的艺术,MeditationWHEN THE DELUDED ARE DISTURBED BY INTERPRETATIVE THOUGHTS,
, \- Z0 F* v7 @: B/ WOsho,奥修,静心,爱的艺术,MeditationTHAT WHICH IS AS YET UNPATTERNED TURNS VERY HARD AND SOLID.
" {6 }# f; [$ i8 E0 L9 @4 [# k4 F% haoxiu.com. o% r0 w1 G, f" D# N& R' M0 e8 O
Be mindful. Be more and more in the state of unpatternedness, unstructuredness. Be without character -- that's what Tantra says. It is very hard, even to understand, because down the centuries we have been taught to have characters. Character means to have a rigid structure; character means the past; character means a certain enforced discipline. Character means you are no more free -- you only follow certain rules, you never go beyond those rules. You have a solidity. A man of character is a solid man.奥修(OSHO)中文社区(Meditation,Love)  ^. W+ P' f9 {+ c  B. D5 c
Tantra says: Drop character, be fluid, more flowing, live moment-to-moment. It does not mean irresponsibility it means greater responsibility because it means greater awareness. When you can live through a character, you need not be aware -- character takes care. When you live through a character, you can fall asleep easily; there is no need to be awake; the character will continue in a mechanical form. But when you don't have any character, when you don't have any hard structure around you, you have to be alert each moment. Each moment you have to see what you are doing. Each moment you have to respond to the new situation.
, n7 ^  w, o7 C3 V0 d奥修(OSHO)中文社区(Meditation,Love)A man of character is a dead man. He has a past but no future. A man who has no character... and I am not using the word in the same sense as when you use it about somebody, that he is characterless. When you use that word'characterless' you are not using it rightly, because whomsoever you call characterless has a CHARACTER. Maybe it is against the society, but he has a character; you can depend on him too.奥修(OSHO)中文社区(Meditation,Love)) A4 t% S5 O5 M- C3 j# G, Y6 l
The saint has a character, so does the sinner -- they both have characters. You call the sinner characterless because you want to condemn his character; otherwise, he has a character. You can depend on him: give him the opportunity and he will steal -- he has a character. Give him the opportunity and he is bound to steal. Give him the opportunity and he will do something wrong -- he has a character. The moment he comes out of the jail he starts thinking, "What to do now?" Again he is thrown in the jail, again he comes out... no jail has ever cured anybody. In fact, jailing a person, imprisoning a person, makes him even more clever, that's all. Maybe you won't be able to catch him so easily next time, but nothing else; you just give him more cleverness. But he has a character.Osho,奥修,静心,爱的艺术,Meditation5 }3 E/ w- L4 A2 T- I. g" i
Can't you see? -- a drunkard has a character, and a very, very stubborn character. A thousand and one times he thinks not to drink any more, and again the character wins over and he is defeated.
. \( ]0 I% U! q/ P, ~The sinner has a character, so has the saint.奥修(OSHO)中文社区(Meditation,Love)7 i" w9 t* C0 e  n3 V5 k4 f0 L
What Tantra means by characterlessness is freedom from character -- the character of the saint and the character of the sinner, both make you solid like rocks, ice. You don't have any freedom, you can't move easily. If a new situation arises you cannot respond in a new way -- you have a character, how can you respond in a new way? You have to respond in the old way. The old, the known, the well practised -- you are skilled in it.Osho,奥修,静心,爱的艺术,Meditation: \' T+ f& C$ i# q
A character becomes an alibi: you need not live., R' ~( M- }$ }5 Y3 U
Tantra says: Be characterless, be without character. Characterlessness is freedom.奥修(OSHO)中文社区(Meditation,Love)  U/ k, L# F4 R- A  w7 B" q) x; m
Saraha was saying to the king: Sir, I am characterless. You want to put me back into my old solidity of being a scholar, a pundit in the court? You want to put me back into my past? I have dropped out of it. I am a characterless person. Look at me! Now I don't follow any rules -- I follow my awareness. Look at me... I don't have any discipline -- I have only my consciousness. My only shelter is my consciousness. I live out of it. I don't have any conscience -- my consciousness is my only shelter.0 t4 p( O: e$ N' \2 g2 d
Conscience is character and conscience is a trick of the society. The society creates a conscience in you so that you need not have any consciousness. It makes you follow certain rules such a long time; it rewards you if you follow, it punishes you if you don't follow. It makes you a robot. Once it has made the mechanism of conscience in you, it can be free of you -- then you can be trusted: you will be a slave your whole life. It has put a conscience in you just as if Delgado had put an electrode in you; it is a subtle electrode. But it has killed you. You are no more a flow, no more a dynamism.
; h: W- ?# x0 _8 {奥修(OSHO)中文社区(Meditation,Love)Saraha says to the king: I am unstructured, sir. I have dropped out of all patterns. I don't have any identity any more. I live in the moment.
7 j% T7 `3 k( h4 v+ ?奥修(OSHO)中文社区(Meditation,Love)
. M$ }  E6 [2 y3 ~; Z  D$ s! ~aoxiu.comMIND IMMACULATE IN ITS VERY BEING CAN NEVER BE
0 r* q0 K/ u# }奥修(OSHO)中文社区(Meditation,Love)POLLUTED BY SAMSARA'S OR NIRVANA'S IMPURITIES.
6 X, e) b+ g  a4 U1 t; Y奥修(OSHO)中文社区(Meditation,Love)A PRECIOUS JEWEL DEEP IN MUDaoxiu.com8 H9 }" w, D, \& O8 e8 }3 e
WILL NOT SHINE, THOUGH IT HAS LUSTER.
# q% z8 X7 ~8 `- J& [Osho
: D4 H( r7 L: `6 b; a7 |$ T6 aSAYS SARAHA: MIND IMMACULATE... when the mind has no thoughts -- that is when the mind is pure consciousness, when the mind is a silent lake without any ripples, no interpretative thoughts, no analytical thoughts, when the mind is not philosophizing but just is....aoxiu.com: t( U0 U$ R: |- K4 V
Tantra says: Walking, walk; sitting, sit; being, be! Exist without thinking. Let life flow through you without any blocks of thoughts. Let life flow through you without any fear. There is nothing to fear -- you have nothing to lose. There is nothing to fear because death will take only that which birth has given to you. AND it is going to take it anyway, so there is nothing to fear.
) Y' t( f2 ~/ r奥修(OSHO)中文社区(Meditation,Love)Let life flow through you.
. s6 B* v* H1 ^( V# Z
/ ?% N( h5 J& i0 i' R8 [6 u' S. N5 d奥修(OSHO)中文社区(Meditation,Love)MIND IMMACULATE IN ITS VERY BEING CAN NEVER BE奥修(OSHO)中文社区(Meditation,Love)) m* ~7 ?8 u# u' m9 U' c4 d7 G
POLLUTED BY SAMSARA'S OR NIRVANA'S IMPURITIES.
7 @& c* W0 u5 u& VOsho,奥修,静心,爱的艺术,Meditation
. I7 h6 J9 H; |And Saraha says: You think I have become impure so you have come to help me and bring me to the world of the pure people? I am now in an immaculate state of mind. I am no more solid ice. Nothing can pollute me any more, because no thought can create a ripple in me -- I have no desire.
. q* c0 H9 d/ C, v5 @) e奥修(OSHO)中文社区(Meditation,Love)That's why -- a tremendous saying -- he says:# S% f: y0 S; M& I; s+ U/ t7 \
奥修(OSHO)中文社区(Meditation,Love)9 d9 s+ e$ n! l! @* w9 J2 C
... POLLUTED BY SAMSARA'S OR NIRVANA'S IMPURITIES.Osho5 f& e# W& Z- ]! Y& t$ t

4 M3 m3 f3 y% V* m9 r1 v7 j" z奥修(OSHO)中文社区(Meditation,Love)No, it is not possible. Not even Nirvana can pollute me! What to say about Samsara? This arrowsmith woman cannot pollute me, neither can this cremation ground pollute me, nor can my mad activities pollute me -- nothing can pollute me! I am beyond pollution. I am no more in a state where pollution is possible. Even Nirvana cannot pollute me!
' F1 q' r  Y) o( k% M  daoxiu.comWhat does he mean when he says'even Nirvana, even Nirvana's impurities'? Saraha is saying: I don't desire the world, I don't desire even Nirvana.Osho,奥修,静心,爱的艺术,Meditation( |' x: P5 z3 }1 h, R! _: ^7 G
To desire is to be impure. Desire IS impure -- WHAT you desire is irrelevant. You can desire money; it is impure. You can desire power; it is impure. You can desire God; it is impure. You can desire Nirvana; it is impure. Desire is impure -- the object does not matter. What you desire is meaningless... desire!
$ H8 o1 @( Y( s1 u8 j奥修(OSHO)中文社区(Meditation,Love)The moment desire comes, thoughts come. Once the climate of cold winter is there, the desire, then winds start blowing. If you start thinking how to attain to Nirvana, how to become Enlightened, you will be inviting thoughts, your lake will be stirred. Again you will start becoming frozen in pieces; you will become solid, rocklike, dead. You will lose the flow -- and flow is life, and flow is God, and flow is Nirvana.
$ G* u8 K; b0 C$ }, |8 F, t# I奥修(OSHO)中文社区(Meditation,Love)So Saraha says: Nothing can pollute me -- don't be worried about me. I have come to a point, I have attained to a point, where impurity is not possible.
% P) E3 ]2 ]) H6 g. b# W& \* ?Osho
* Z: t4 e! ~% O4 J2 K  gOshoA PRECIOUS JEWEL DEEP IN MUDOsho,奥修,静心,爱的艺术,Meditation- j# I7 z( G$ g
WILL NOT SHINE, THOUGH IT HAS LUSTER.
/ u2 c$ i8 H2 o; [4 hOsho
- w0 u+ m  u9 @- d1 {aoxiu.comYou can throw me into mud, into dirty mud, but now dirty mud cannot make me dirty. I have attained to that precious jewelness, I have become a precious jewel now -- I have understood who I am! Now you can throw this jewel into any mud. any dirt; maybe it will not shine, but it cannot lose its preciousness -- it will still have luster. It will still be the same precious jewel.Osho,奥修,静心,爱的艺术,Meditation" a+ Y: Z- M+ K$ W; a* r+ ~4 h
A moment comes when you look into yourself and you see your transcendental consciousness, then nothing can pollute you.Osho,奥修,静心,爱的艺术,Meditation1 Z, S$ u3 s  C% n7 d' t
Truth is not an experience: truth is experiencing. Truth is not an object of awareness: truth is awareness. Truth is not outside: truth is your interiority. Says Soren Kierkegaard: Truth is subjectivity. If truth is like an object, you can get it and lose it; but if truth is you, how can you lose it? Once you have known, you have known; then there is no going back. If truth is some experience, it can become polluted -- but truth is experiencing, it is your innermost consciousness. It is you, it is your being.Osho,奥修,静心,爱的艺术,Meditation; |( z; _  U7 U3 i7 J' @# A

. H0 y! u/ Z; Waoxiu.comKNOWLEDGE SHINES NOT IN THE DARK, BUT WHEN THE DARKNESSOsho,奥修,静心,爱的艺术,Meditation& x6 a8 n. o: W/ R0 M
IS ILLUMINED, SUFFERING DISAPPEARS (AT ONCE).Osho,奥修,静心,爱的艺术,Meditation+ m: M0 T( z% u, U$ s

( E7 O- S# G, Q4 |) z- {aoxiu.comSAYS SARAHA: KNOWLEDGE SHINES NOT IN THE DARK... the darkness of the mind, the darkness of a structured being, the darkness of ego, the darkness of thoughts -- a thousand and one thoughts -- the darkness that you go on creating around yourself like an octopus. Because of that darkness that you go on creating, your innermost jewel shines not; otherwise it is a lamp of light. Once you stop creating this ink around you, this black cloud around you, then there is illumination.Osho,奥修,静心,爱的艺术,Meditation4 O( W) b1 p/ K# p
And SUFFERING DISAPPEARS AT ONCE! This is the Tantra message, a great liberating message. Other religions say you will have to wait. Christianity says, Islam says, Judaism says, you will have to wait for the Last Judgement Day when everything will be reckoned with -- what good you have done, what bad you have done -- and then you will be rewarded or punished accordingly. You have to wait for the future, for the Judgement Day.
' X( t* i% t* c' \" T: I+ O( ROshoHindus, Jains and others say you have to balance your bad acts with good acts; bad karma has to be dropped and good karma has to be evolved. You will have to wait for that too. It will take time. For millions of lives you have been doing millions of things, good and bad -- to sort it out, to balance it, it is going to be impossible.aoxiu.com0 Z; d( m! _% n* x9 Y
The Christian and the Judaic and the Mohammedan Judgement Day is easier: at least you will not have to reckon with everything you have done. God will take care, He will judge -- that is His business. But Jainism and Hinduism say you have to look into your bad karmas, drop the bad, replace it with good -- that too, it seems, will take millions of lives.
* \( |, i' n, x8 d: w, {, kOsho,奥修,静心,爱的艺术,MeditationTantra is liberating. Tantra says: SUFFERING DISAPPEARS AT ONCE. The moment you look into yourself, that single moment of inner vision and suffering disappears -- because suffering had never really existed. It was a nightmare. It is not because you have done bad karmas, that's why you are suffering; Tantra says you are suffering because you are dreaming. You have not done anything, neither good nor bad.aoxiu.com, a' k2 k& L& [+ V" t  m
This is tremendously beautiful! Tantra says: You have not done anything -- God is the doer. The Whole is the doer -- how can you do anything? If you have been a saint, it was His will; if you have been a sinner, it was His will you have not done anything. How can you do? You are not separate from Him -- how can you do? You don't have any separate will -- it is His will, it is universal will.
$ s4 ^' y+ L# _奥修(OSHO)中文社区(Meditation,Love)So Tantra says you have not done anything good or bad. This has to be looked into, that's all. You have to see your innermost consciousness -- it is pure, eternally pure, unpolluted by Samsara or Nirvana. Once you have seen that vision of your pure consciousness, all suffering stops -- immediately, at once! It does not take even a split second.9 X3 B& i2 Q; q! P* x8 ?% F

0 ^1 z$ T9 ]+ p. m6 tOshoSHOOTS GROW FROM THE SEED! k3 E  Y9 {5 j+ `6 B7 Q
AND LEAVES FROM THE SHOOTS.
4 f, p: L8 W8 kOsho
5 Z- s/ G! P1 t* \aoxiu.comAnd then things start changing. Then the seed is broken. The closed seed, Tantra says, is ego; the broken seed is egolessness. You put the seed in the earth: it cannot grow unless it disappears, unless it breaks, dies. Ego is like an egg; hidden behind it is the possibility of growth.奥修(OSHO)中文社区(Meditation,Love); Q3 n- E8 I0 p/ {& m3 l
The seed, once broken, becomes egolessness. Then shoots come -- shoots are no-thoughts, no-desires, no-mind. Then leaves come -- leaves are knowing, experiencing, illumination, Satori, Samadhi. Then flowers come -- flowers are SATCHITANAND: being, consciousness, truth. And then the fruit -- the fruit is Nirvana, utter disappearance into existence. Once the seed is broken, everything follows. The only thing to be done is to put the seed into the earth, to allow it to disappear.
$ v! v. @2 {6 R3 F# M2 h5 R7 vThe Master is the earth and the disciple is the seed.aoxiu.com9 a9 g9 U/ e5 W+ c! m% Q% L

- L% i  b- j( u% N1 KOsho,奥修,静心,爱的艺术,MeditationThe last sutra:
2 T: q0 M3 |$ C  y, WOsho
8 {0 B1 x8 B$ [; _$ j0 \HE WHO THINKS OF THE MIND IN TERMS OF ONE
/ H$ |) u, @/ E/ Q- n3 o6 zOsho,奥修,静心,爱的艺术,MeditationOR MANY, CASTS AWAY THE LIGHT AND ENTERS THE WORLD.0 G  A3 \- g4 T5 s- {) f6 V
INTO A (RAGING) FIRE HE WALKS WITH OPEN EYES --Osho" P7 k/ U( X. i  s; A: g
WHO COULD BE MORE DESERVING OF COMPASSION?
9 ?0 L1 f4 y. D9 }( f+ d  [/ G# I% Taoxiu.comOsho,奥修,静心,爱的艺术,Meditation6 E9 T- C* m: r1 r' \8 p' x# o- g$ E
HE WHO THINKS OF THE MIND IN TERMS OF ONE OR MANY...
0 E3 ~# Q) {  C2 `( S奥修(OSHO)中文社区(Meditation,Love)
& x4 {% g2 z# j8 d& `OshoTHINKING IS ALWAYS DIVISIVE, IT DIVIDES. Thinking is like a prism, yes, mind is like a prism: a pure white ray enters into the prism and is divided into seven colors -- a rainbow is born. The world is a rainbow. Through the mind, through the prism of the mind, one single ray of light, one single ray of truth enters, and becomes a rainbow, a false thing -- the world is a false thing.奥修(OSHO)中文社区(Meditation,Love)$ [8 ^- V" r$ r) }) a
The mind divides. It cannot see the whole; it always thinks in terms of duality. Mind is dualistic. Or, mind is dialectical: it thinks in terms of thesis, antithesis. The moment you talk about love, hate is present. The moment you talk about compassion, anger is present. The moment you talk about greed, the opposite is present, charity is present. Talk about charity and greed is present -- they go together, they come in one package; they are not separate. But the mind continuously creates that.
! s6 g- p9 `+ t$ E# v! W  eOsho,奥修,静心,爱的艺术,MeditationYou say'beautiful' and you have said'ugly' too. How can you say'beautiful' if you don't know what ugliness is? You have divided. Say'divine' and you have divided -- you have said'profane'. Say'God' and you have proposed a Devil too. How can you say'God' without a Devil there? They go together.Osho5 W/ Z! f  q0 ]; m; P% H  C
Mind divides, and reality is one, indivisibly one. Then what to do? Mind has to be put aside. Don't look through the prism. Push away the prism and let the white light, the oneness of existence penetrate your being.
9 B8 n; y! ^- g2 D* f- NOsho,奥修,静心,爱的艺术,MeditationOsho' I  ~& ^# }, D; h
HE WHO THINKS OF THE MIND IN TERMS OF ONEOsho,奥修,静心,爱的艺术,Meditation1 d$ d' ^8 H2 u7 }. A3 E) G
OR MANY, CASTS AWAY THE LIGHT AND ENTERS THE WORLD.
2 `7 s" [4 k0 W8 ?) O# V% u( H7 _2 Z  q+ r/ Z* n" }
If you think of one or many, dual or non-dual, if you think in concepts, you have entered the world -- you have cast away the light. There are only two possibilities: either cast away the mind or cast away the light. It is your choice.Osho,奥修,静心,爱的艺术,Meditation' k" n9 U7 v2 B8 d
A man came once to Ramakrishna, and he was praising Ramakrishna very highly, and he was touching Ramakrishna's feet again and again, and he was saying, "You are simply great -- you have renounced the world. You are such a great man! How much you have renounced!"
3 F- |) K  ~# YOsho,奥修,静心,爱的艺术,MeditationRamakrishna listened, laughed and said, "Wait! You are going too far -- the truth is just the opposite."6 v8 P; }7 B9 G8 n/ s# g
The man said, "What do you mean?"
6 z* v, `% e, Z& j6 BRamakrishna said, "I have not renounced anything -- you have renounced. You are a great man!"奥修(OSHO)中文社区(Meditation,Love)2 w, \0 ~1 a9 q. f, Z* _- A
The man said, "Are you kidding? I have renounced? I am a WORLDLY man -- I indulge in things, a thousand and one greeds are there. I am very ambitious, I am very money-oriented. How can I be called great? No, no -- you must be joking."奥修(OSHO)中文社区(Meditation,Love)+ ^, v, Y2 r- H/ V# y( T6 A
And Ramakrishna said, "No. There were two possibilities before me, and two were the possibilities before you. You have chosen the world and renounced God: I have chosen God, renounced the world. Who is the real renouncer? You have renounced the greater, more valuable, and chosen the meaningless. And I have renounced the meaningless and chosen the valuable. If there is a great diamond and a stone, you have chosen the stone and renounced the diamond; I have chosen the diamond and renounced the stone -- and you call me a great man? a great man of renunciation? Have you gone mad?! I am indulging in God. I have chosen the Precious One."Osho,奥修,静心,爱的艺术,Meditation4 w5 i( m, S' A1 r, N, u0 Y
Yes, I too agree with Ramakrishna. Mahavir, Buddha, Jesus, Mohammed, Saraha -- they have not renounced. They have indulged, they have truly indulged. They have REALLY enjoyed -- they have celebrated existence. We who are running after ordinary stones, we are the great renouncers.
4 I& }5 c- P* A8 v% V9 BThere are only two possibilities: either renounce the mind and choose the light, or renounce the light and choose the mind -- it Is up to you.Osho,奥修,静心,爱的艺术,Meditation7 g; ~5 G" S; }$ W: ?) r

( f: P# U: h, jOsho,奥修,静心,爱的艺术,MeditationHE WHO THINKS OF THE MIND IN TERMS OF ONE
4 j. Z% H; V8 b; D7 XOsho,奥修,静心,爱的艺术,MeditationOR MANY, CASTS AWAY THE LIGHT AND ENTERS THE WORLD.
3 E3 Y1 G2 W9 _5 X/ K1 wOshoINTO A RAGING FIRE HE WALKS WITH OPEN EYES --
/ A3 B- ^" u. wOsho,奥修,静心,爱的艺术,MeditationWHO COULD BE MORE DESERVING OF COMPASSION?Osho,奥修,静心,爱的艺术,Meditation. ^7 E% h- S, ?. k6 P/ M- e& O8 _

% @8 r# d  {1 fSaraha says: Sir, you have come to help me. You think you are compassionate towards me. Certainly, your whole kingdom will think that way -- that the king has gone to the cremation ground: how much is his compassion for Saraha! You think you have come because of compassion? You make me laugh... in fact, it is I who am feeling compassion for you, not otherwise. It is I who am feeling sorry for you -- you are a fool!奥修(OSHO)中文社区(Meditation,Love)1 a6 B$ G* @. }6 Y
Osho,奥修,静心,爱的艺术,Meditation8 W  X( p, s( {0 t* ?2 \
INTO A RAGING FIRE HE WALKS WITH OPEN EYES...Osho,奥修,静心,爱的艺术,Meditation2 w* z4 \$ @' }+ Z% ~

7 [  a" R( s/ x5 P# S& S+ }Osho,奥修,静心,爱的艺术,MeditationYour eyes appear to be open but they are not open. You are blind! You don't know what you are doing... Living in the world, do you think you are enjoying? You are just in a raging fire.Osho, O7 q1 m& x$ s+ ?3 A8 I
Exactly that happened when Buddha left his palace, and left the boundaries of his kingdom, and he told his driver, "Now you go back -- I am going into the jungle. I have renounced."Osho,奥修,静心,爱的艺术,Meditation3 }& ^" n3 n# N8 M( T$ t3 e( G; v
The old driver said, "Sir, I am old enough, I am more aged than your father -- listen to my advice. You are doing something utterly foolish! Leaving this beautiful kingdom, this palace, a beautiful wife, all the luxuries for which each human being hankers -- where are you going and for what?"Osho9 d0 l/ v' Q* K
Buddha looked back at that marble palace and he said, "I see there only fire and nothing else, a raging fire. The whole world is burning with fire -- and I am not renouncing it because there is nothing to renounce in it. I am trying just to escape from the fire. No, I don't see any palace! and I don't see any joy there."Osho,奥修,静心,爱的艺术,Meditation% @/ V# `* |7 s" J/ M! P; D
Saraha says to the king:aoxiu.com: d" S, n6 A" W! M' L  f
$ Z+ m  B6 p5 R' F- {9 X: {
INTO A RAGING FIRE HE WALKS WITH OPEN EYES --0 h  r% T7 Y$ Z8 j
WHO COULD BE MORE DESERVING OF COMPASSION?! R$ q: p3 D) v# z/ V! [8 _
; l, T1 R) w! c1 H9 L; z$ w
You think, sir, you have come because of compassion to help me? No, the situation is just the reverse: I feel compassion for you -- you are living in a raging fire. Beware! Be alert! Be awake! and get out of it as soon as possible, because all that is beautiful, all that is truthful, all that is good, is known and experienced only through the no-mind.
" V0 |2 {+ v0 ~) F" a: uOsho,奥修,静心,爱的艺术,MeditationTantra is a process of creating no-mind in you. No mind is the door of Nirvana.

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脉轮能量书Ⅱ 第九章天堂与尘世的会合! v, K- j) D, d" N

6 l$ N0 M3 o& Q1 l3 G, _Osho,奥修,静心,爱的艺术,MeditationYoga: The Alpha and the Omega, Vol 9
& k0 z3 E% D, g3 |. A奥修(OSHO)中文社区(Meditation,Love)Chapter #3aoxiu.com  K+ Q) ^. m$ a; d1 F
Chapter title: Instantanous cognition奥修(OSHO)中文社区(Meditation,Love)7 D. n2 s; b7 b4 [; c" @# f
23 April 1976 am in Buddha Hall
" A: d0 f: ]$ n, c/ nOsho,奥修,静心,爱的艺术,MeditationOsho,奥修,静心,爱的艺术,Meditation3 L: M. b6 B6 @) ?5 k( u
        Archive code:         7604230奥修(OSHO)中文社区(Meditation,Love)% J: X, H, D' K/ B# R. z4 Q
        ShortTitle:         YOGA903
: ?3 v( t6 }8 B# N; i* k  [8 xOsho        Audio:         Yes
" @% [+ {& T* _3 aOsho        Video:          NoOsho1 j/ A8 q& U. I3 M/ I
        Length:         89 mins
/ \% m8 `* f" p/ Y. i( qOsho,奥修,静心,爱的艺术,Meditationaoxiu.com6 K9 l: u1 ^7 m/ M) W
PERFORMING SAMYAMA ON THEIR POWER OF COGNITION,
8 H, J0 Z9 }! g; u5 ^. Z, HOsho,奥修,静心,爱的艺术,MeditationREAL NATURE, EGOISM, ALL-PERVASIVENESS, AND FUNCTIONS奥修(OSHO)中文社区(Meditation,Love)6 i) B3 |, A, q* s
BRINGS MASTERY OVER THE SENSE ORGANS.Osho. D6 T8 a6 E6 _
FROM THIS FOLLOWS INSTANTANEOUS COGNITION
# A7 j) I+ r/ W7 l% {aoxiu.comWITHOUT THE USE OF THE BODY,
0 b0 @( k0 O1 T5 s- h8 baoxiu.comAND COMPLETE MASTERY OVER PRADHANA, THE MATERIAL WORLD.
9 J1 t  O* B) y' G8 z奥修(OSHO)中文社区(Meditation,Love)Osho  h% u9 n' L4 O
ONLY AFTER THE AWARENESS OF THE DISTINCTION BETWEEN SATTVA AND PURUSHA DOES SUPREMACY AND KNOWLEDGE ARISE OVER ALL STATES OF EXISTENCE.
& b3 S' k: C: `# T( v) XOshoOsho,奥修,静心,爱的艺术,Meditation. p- b1 ~( G, ^1 t- L8 c- h
PATANJALI'S skill in expressing the inexpressible is superb. Nobody has ever been able to surpass him. He has mapped the inner world of consciousness as accurately as it is possible; he has almost done the impossible job.Osho,奥修,静心,爱的艺术,Meditation. j. g1 \9 |# [$ T
I have heard one story about Ramkrishna:Osho,奥修,静心,爱的艺术,Meditation8 m6 _" I# p# A4 y# b/ D
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One day he said to his disciples, "I will tell you everything today and will not keep anything secret." He described clearly the centers and the corresponding experiences up to the heart and throat, and then pointing to the spot between the eyebrows he said, "The supreme self is directly known and the individual experiences samadhi when the mind comes here. There remains then but a thin transparent screen separating the supreme self and the individual self. The sadhaka then experiences...." Saying this, the moment he started to describe in detail the realization of supreme self, he was plunged in samadhi and became unconscious. When the samadhi came to an end and he came back, he tried again to describe it and was again in samadhi; again he became unconscious. After repeated attempts Ramkrishna broke into tears, started crying, and told his disciples that it is impossible to speak about it.aoxiu.com. `% X, b* N6 P3 w
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But Ramkrishna has tried, has tried in many ways, from different directions, and this always happened, his whole life. Whenever he will come beyond the third-eye center and will be coming nearer sahasrar, he will be caught hold of by something inner, so deeply that the very remembrance of it, the very effort to describe it, and he is gone. For hours he will remain unconscious. It's natural because the bliss of sahasrar is such, one is almost overpowered by it. The bliss is so oceanic that one is possessed by it and taken over. One is no longer oneself, once you transcend the third eye.
: m& O' G( x/ P3 Daoxiu.comRamkrishna tried and failed, could not describe it. Many others have not even tried. Lao Tzu resisted, for his whole life, saying anything about the world of tao because of this. Nothing can be said about it, and the moment you try to say it, you are plunged into an inner whirlwind, whirlpool. You are lost, drowned. You are bathed in such beauty and beatitude that you cannot utter a single word.Osho,奥修,静心,爱的艺术,Meditation3 w! C" s  H) F, Y  s. z8 {$ B
But Patanjali has done the impossible. He has described as exactly as possible each step, each integration, each chakra, its functioning, and how to transcend it, up to sahasrar -- -and he has even indicated beyond. On each chakra, on each wheel of energy, a certain integration happens. Let me tell you.
, j9 A' m2 |8 \8 \6 i+ M  TOsho,奥修,静心,爱的艺术,MeditationAt the sex center, the first center, the most primitive but the most natural, the one that is available to all, the integration happens between the outer and the inner. Of course it is momentary. A woman meeting a man or a man meeting a woman come for a single moment, split moment, where the outer and inner meet and mingle and merge into each other. That's the beauty of sex, the orgasm, that two energies, the complementary energies, meet and become one whole. But it is going to be momentary because the meeting is through the most gross element, the body. The body can touch the surfaces but it cannot really enter into the other. It is like ice cubes. If you put two ice cubes together, they can touch each other, but if they melt and become water, then they meet and mingle with each other. Then they go to the very center. And if the water evaporates, then the meeting becomes very, very deep. Then there is no I, no thou, no inner, no outer.Osho8 U! y5 H, V0 ?  b$ X' m8 S
The first center, the sex center, gives you a certain integration. That's why there is so much hankering for sex. It is natural, it is in itself beneficial and good, but if you stop there, then you have stopped on the porch of a palace. The porch is good, it leads you into the palace, but it is not a place to make your abode, it is not a place to stop forever... and the bliss that is waiting for you on the higher integrations of other centers will be missed. And in comparison to that bliss and happiness and joy, the beauty of sex is nothing, the pleasure of sex is nothing. It simply gives you a momentary glimpse.Osho,奥修,静心,爱的艺术,Meditation; s; O+ _5 ~+ I9 w" X! M1 ~: X6 m
The second chakra is hara. At the hara, life and death meet. If you reach to the second center, you reach to a higher orgasm of integration. Life meeting death, sun meeting moon. And the meeting is inner now, so the meeting can be more permanent, more stable, because you are not dependent on anybody else. Now you are meeting your own inner woman or your own inner man.Osho,奥修,静心,爱的艺术,Meditation; c2 b  ]1 m( P/ V
The third center is the navel. There the positive and the negative meet -- the positive electricity and the negative electricity. Their meeting is even higher than life and death because the electric energy, the prana, the bioplasma or bioenergy, is deeper than life and death. It exists before life, it exists after death. Life and death exist because of bioenergy. This meeting of bioenergy at the navel, nabhi, gives you even a higher experience of being one, integrated, a unity.奥修(OSHO)中文社区(Meditation,Love)0 r- k3 Q# S3 J( s4 |$ J$ t
Then is the heart. At the heart center the lower and the higher meet. At the heart center the prakriti and purusha, the sexual and the spiritual, the worldly and the other-worldly -- or you can call it the meeting of heaven and earth. It is still higher because for the first time something of the beyond dawns -- you can see the sun rising at the horizon. You are still rooted in the earth, but your branches are spreading into the sky. You have become a meeting. That's why the heart center gives the highest and the most refined experience ordinarily available -- the eXperience of love. The experience of love is the meeting of earth and heaven; so love is in a way earthly and in another way heavenly.Osho, w. [# y0 I& [
If Jesus defined God as love, this is the reason, because in human consciousness love seems to be the higher glimpse.Osho,奥修,静心,爱的艺术,Meditation/ ^7 @" g1 C+ D# Q! u
Ordinarily people never go beyond the heart center. Even to reach at the heart center seems to be difficult, almost impossible. People remain at the sex center. If they are trained deeply in yoga, karate, aikido, t'ai chi, then they reach to the second center, the hara. If they are trained in the deep mechanism of breathing, prana, then they reach the navel center. And if they are trained how to look beyond earth and how to see beyond the body and how to look so deeply and so sensitively that you are no longer confined to the gross, and the subtle can penetrate its first rays into you, only then, the heart center.
) Y( m2 N" w2 X: }1 m, ~. |aoxiu.comAll paths of devotion, bhakti yoga, work on the heart center. Tantra starts from the sex center.'rao starts from the hara center. Yoga starts from the navel center. Bhakti yoga, paths of devotion and love, Sufis and others, they start from the heart center.
7 T8 s3 ?: F. O# H7 aOsho,奥修,静心,爱的艺术,MeditationHigher than heart is the throat center. Again there happens another integration, even more superior, more subtle. This center is the center of receiving and giving. When the child is born he receives from the throat center. First, life enters into him from the throat center -- he sucks air, breathes; and then he sucks milk from his mother. The child functions from the throat center, but it is half functioning and soon the child forgets about it. He just receives. He cannot give yet. His love is passive. And if you are asking for love, then you remain juvenile, you remain childish. Unless you mature, that you can give love, you have not become a grown-up. Everybody asks for love, demands love, and almost nobody gives. That's the misery all over the world. And everybody who demands thinks that he is giving, believes that he is giving.
  h  P1 I8 K0 @0 h! @Osho,奥修,静心,爱的艺术,MeditationI have looked into thousands of people -- all hungry for love, thirsty for love, but nobody in any way trying to give. And they all believe that they are giving but they are not receiving. Once you give you receive, naturally. It has never happened otherwise. The moment you give, love rushes in you. It has nothing to do with persons and people. It has something to do with the cosmic energy of God.
" I! ]  C$ u3 ]- L; v3 q4 Z( J* x$ Saoxiu.comThe throat center is the meeting of receiving and giving. You receive from it and you give from it. That is the meaning of Christ's saying that you must become a child again. If you translate it into the yoga terminology it will mean: you must come to the throat center again. The child forgets by and by.
: u+ i  f2 R8 P) ~* ^3 k5 UOsho,奥修,静心,爱的艺术,MeditationIf you look into Freudian psychology, you will have a parallel. Freud says the first stage of the child is oral, the second stage is anal, and the third stage is genital. The whole Freudian psychology ends with the third. Of course it is a very poor psychology, very rudimentary, fragmentary, and concerned with the very lower functioning of human beings. Oral -- yes, the child uses the throat center, just to receive. And once he has started receiving, his being moves to the anal.
  r# ]- D2 A7 lHave you watched that a few people cling to the oral, even up to their death? These are the people you will find smoking; these are oral people. They still go on.... The smoke, the cigarette, the cigar, gives them a feeling as if something hot like mother's milk is passing through the throat center; and they remain confined to the oral, and they cannot give. If a person is a chain-smoker, heavy smoker, almost always he is not a giver of love. He demands, but he will not give.奥修(OSHO)中文社区(Meditation,Love)1 i' I, V; I* Z/ `. \& D% V- r
People who are smoking too much are always interested in women's breasts too much. Bound to be, because a cigarette is a substitute for the nipple. I am not saying that people who are not smokers are not interested in women's breasts. Those who smoke, they are interested. Those who don't smoke, they are also interested; they may be chewing pan or gum or something else, or they may be simply interested in pornography -- or they may be just obsessed by the breast continuously. In their mind, in their dream, in their imagination, fantasy, the breast -- breasts and breasts go on floating all around them. These are oral people, stuck.- d  k5 Y7 m! a  U. K' e/ v& }
When Jesus says you have to be a child again, he means you have to come back to the throat center, but with a new energy to give. All creative people are givers. They may sing a song for you or dance a dance or write a poem or paint a picture or tell you a story. For all these the throat center is again used as a center to give. The meeting of receiving and giving happens at the throat. The capacity to receive and to give is one of the greatest integrations.Osho,奥修,静心,爱的艺术,Meditation' p/ [9 I/ U& N
There are people who are only capable of receiving. They will remain miserable because you never become rich by receiving. You become rich by giving. In fact you possess only that which you can give. If you cannot give it, you simply believe that you possess. You don't possess it; you are not a master. If you cannot give your money, then you are not the master of it. Then the money is the master. If you can give it, then certainly you are the master. This will look like a paradox, but let me repeat it: you are the possessor only of that which you give. The moment you give, in that very moment you have become a possessor, enriched. Giving enriches you.
$ U" V( j/ s! R6 t% ]+ |) CMiserly people are the most miserable and Poor people in the world -- poorer than the poor. They cannot give; they are stuck. They go on hoarding. Their hoarding becomes a burden on their being; it does not free them. In fact if you have something you will become freer. But look at the misers. They have much, but they are burdened; they are not free. Even beggars are more free than they. What has happened to them? They have used their throat center just to receive. Not only that they have not used their throat center to give, they have not even moved to the second Freudian center, anal. These people are always constipatory; hoarders, misers, always suffer from constipation. Remember, I am not saying that all people who have constipation are misers; there may be other reasons. But misers are certainly constipated.奥修(OSHO)中文社区(Meditation,Love)& H# C0 l! F, b2 J4 k1 a
Freud says that there is something in gold and excreta. Both look yellow, and people who are constipatory are too attracted to gold. Otherwise gold has no existential value -- some psychological value, but no existential value. You cannot eat it, you cannot drink it. What can you do with it? Even a glass of water is more valuable existentially. But why has gold become so valuable? Why are people so obsessed with gold? They have not moved from the oral to the anal. They are constipated in their inner being. Now their whole life will reflect their constipation; they will become hoarders of gold. Gold is symbolic. The yellowness gives them some idea.Osho,奥修,静心,爱的艺术,Meditation9 l6 w; b8 X- v5 Q7 S! E! i: j9 Z
Have you watched small children? It is almost difficult to persuade them to go to the toilet; they have almost to be forced to go to the toilet. And even then they insist, "Nothing is happening. Can I come back?" They are learning the first lessons of miserliness -- how to hold. How to hold, how not to give even that which is useless, even that which is harmful if you keep it within you. Even the poison, it is difficult for them to leave it, to renounce it.
" @2 a3 {4 L; e. u8 }奥修(OSHO)中文社区(Meditation,Love)I have heard about two Buddhist bhikkhus. One of them was a miser and a hoarder and he wed to collect money and keep it, and the other used to laugh at this foolish attitude. Whatsoever will come on his way, he will use it, he will never hoard it. One night they came across a river. It was evening, the sun was setting, and it was dangerous to stay there. They had to go to the other shore; there was a town. This side was simply wilderness.Osho,奥修,静心,爱的艺术,Meditation/ t1 e! `2 ~. Q6 N: I# q& D8 b! ^/ ^
The hoarder said, "Now you don't have any money, so we cannot pay the ferryman. What do you say now about it? You are against hoarding; now if I don't have any money we both will die. You see the point?" He said, "Money is needed." The man who believed in renunciation laughed, but he didn't say anything. Then the hoarder paid and they crossed the river; they reached the other shore. The hoarder again said, "Now remember, next time don't start arguing with me. You see? Money helps. Without money we would have been dead. The whole night on the other shore, it was dangerous to survive -- wild animals."
! q8 Y' @( {% e4 d2 E# L; |/ nThe other bhikkhu laughed and he said, "But we have come across the river because you could renounce it. It is not because of hoarding that we have survived. If you had insisted on hoarding it and you were not going to pay the ferryman, we would have died. It is because you could renounce -- because you could leave it, you could give it -- that's why we have survived."Osho7 k3 G+ d( |. i3 s! E, G8 D
The argument must be continuing still. But remember, I am not against money. I am all for it, but use it. Possess it, own it; but your ownership arises only the moment you have become capable of giving it. At the throat center this new synthesis happens. You can accept and you can give.Osho,奥修,静心,爱的艺术,Meditation( `2 {/ V' O; _8 N
There are people who change from one extreme to another. First they were incapable of giving, they could only receive; then they change, they go to the other extreme -- now they can give but they cannot receive. That too is lopsidedness. A real man is capable of accepting gifts and giving them. In India you will find many sannyasins, many so-called mahatmas, who will not touch money. If you give them any, they will shrink back, as if you have produced a snake or something poisonous. Their shrinking back shows that now they have moved to the other extreme: now they have become incapable of receiving. Again their throat center is half-functioning -- and a center never functions really unless it functions fully, unless the wheel moves the full way, goes on moving and creates energy fields.2 }! o& w2 }" ]; m# q  s2 b' `
Then is the third-eye center. At the third-eye center the right and left meet, pingala and ida meet, and become sushumna. The two hemispheres of the brain meet at the third eye; that is just between the two eyes. One eye represents the right, another eye represents the left, and it is just in the middle. These left and right brains meeting at the third eye, this is a very high synthesis. People have been capable of describing up to this point. That's why Ramkrishna could describe up to the third eye. And when he started to talk about the final, the ultimate synthesis that happens at sahasrar, he again and again fell into silence, into samadhi. He was drowned in it; it was too much. It was floodlike; he was taken over to the ocean. He could not keep himself conscious, alert.
1 H9 D4 b9 U/ o: z. i' Z/ _奥修(OSHO)中文社区(Meditation,Love)The ultimate synthesis happens at sahasrar, the crown chakra. Because of this sahasrar, all over the world kings, emperors, monarchs, and queens, use the crown. It has become formal, but basically it was accepted because unless your sahasrar is functioning, how can you be a monarch, how can you be a king? How can you rule people, you have not even become a ruler of yourself? In the symbol of the crown is hidden a secret. The secret is that a person who has reached to the crown center, the ultimate synthesis of his being, only he should be the king or the queen, nobody else. Only he is capable of ruling others, because he has come to rule himself. He has become a master of himself; now he can be helpful to others also.Osho,奥修,静心,爱的艺术,Meditation% z7 C4 P# M  |* J/ P' I. C
Really, when you achieve to sahasrar, A crown flowers within you, a one-thousand-petaled lotus opens. No crown can be compared with it, but then it became just A symbol. And the symbol has existed all over the world. That simply shows that everywhere people became alert and aware in one way or other of the ultimate synthesis in the sahasrar. Jews use the skullcap; it is exactly on the sahasrar. Hindus allow a bunch of hair, they call it choti, the peak, to grow exactly on the spot where the sahasrar is or has to be. There are a few Christian societies which shave just that part of the head. When a Master blesses a disciple, he puts his hand on the sahasrar. And if the disciple is really receptive, surrendered, he will suddenly feel an upsurge of energy, running from the sex center to the sahasrar.
0 h; g5 w& u0 _OshoSometimes when I touch your head and you suddenly become sexual don't be afraid, don't shrink back, because that is how it should be. The energy is at the sex center. It starts uncoiling itself. You become afraid, you shrink, you repress it  -- What is happening? And becoming sexual at the feet of your Master seems to be a little awkward, embarrassing. It is not. Allow it, let it be, and soon you will see it has passed the first center and the second and, if you are surrendered, within a second the energy is moving at the sahasrar and you will have a feeling of a new opening within you. That's why a disciple is supposed to bow his head down, so the Master can touch the head.Osho,奥修,静心,爱的艺术,Meditation6 N% b2 u) u1 d; p  G
The last synthesis is of object and subject, the outer and inner, again. In a sexual orgasm outer and inner meet, but momentarily. In sahasrar they meet permanently. That's why I say one has to travel from sex to samadhi. In sex ninety-nine percent is sex, one percent is sahasrar; in sahasrar ninety-nine percent is sahasrar, one percent is sex. Both are joined they are bridged, by deep currents of energy. So if you have enjoyed sex, don't make your abode there. Sex is just a glimpse of sahasrar. Sahasrar is going to deliver a thousandfold, a millionfold, a bliss to you, benediction to you.
' F1 v7 ?/ J( h5 t( E- gaoxiu.comThe outer and the inner meet, I and thou meet, man and woman meet, yin and yang meet; and the meeting is absolute. Then there is no parting, then there is no divorce.
6 E7 C1 u8 Q, \! ?OshoThis is called yoga. Yoga means the meeting of the two into one. In Christianity mystics have called it UNIO MYSTICA; that is the exact translation of yoga. UNIO MYSTICA: the mysterious union. At the sahasrar the alpha and the omega meet, the beginning and the end. The beginning is in the sex center, sex is your alpha; samadhi is your omega. And unless alpha and omega meet, unless you have attained to this supreme union, you will remain miserable, because your destiny is that. You will remain unfulfilled. You can be fulfilled only at this highest peak of synthesis.
8 B, M4 x) W! M( r1 z, L: u奥修(OSHO)中文社区(Meditation,Love)5 {: ^& G- ~5 v
Now the sutras.Osho! Z( L1 ?, `9 q! W

& G( J4 ~8 F- D' F' Q2 OPERFORMING SAMYAMA ON THEIR POWER OF COGNITION, REAL NATURE, EGOISM, ALLPERVASIVENESS, AND FUNCTIONS BRINGS MASTERY OVER THE SENSE ORGANS.Osho,奥修,静心,爱的艺术,Meditation6 Y" k' I5 U$ @6 y

$ @1 u8 q% |( R奥修(OSHO)中文社区(Meditation,Love)The first thing to be understood is that you have senses but you have lost sensitivity. Your senses are almost dull, dead. They are there hanging with you, but energy is not flowing in them; they are not alive limbs of your being. Something has deadened within you, has become cold, blocked. It has happened to the whole of humanity because of thousands of years of repression. And thousands of years of conditioning and ideologies which are against the body have crippled you. You live only in name's sake.奥修(OSHO)中文社区(Meditation,Love)0 u2 k* B+ V# w" J. `# X
So the first thing to be done is: your senses should become really alive and sensitive. Only then can they be mastered. You see but you don't see deeply. You see only the surface of things. You touch but your touch has no warmth; nothing flows in and out from your touch. You hear also. The birds go on singing and you hear and you can say, "Yes, I am hearing," and you are not wrong -- you are hearing -- but it never reaches to the very core of your being. It does not go dancing within you; it doesn't help a flowering, an unfolding within you.aoxiu.com& i4 D" Y5 m7 T; [: m. L
These senses have to be rejuvenated. Yoga is not against the body, remember. Yoga says go beyond the body, but it is not against the body. Yoga says use the body, don't be used by it; but it is not against the body. Yoga says the body is your temple. You are in the body, and the body is so beautiful an organism, so complex and so subtle, so mysterious, and so many dimensions open through it. And those senses are the only doors and windows through which you will reach to God -- so don't deaden them. Make them more alive. Let them vibrate, pulsate, and, what Stanley Keleman has said, let them "stream." That is exactly the right word: let them flow like a stream, rushing. You can have the sensation. Your hand, if it is rushing like a stream of energy: you will feel a tingling sensation, you will feel something inside the hand is flowing and wants to make contact, wants to be connected.
. i# K/ w# A+ COshoWhen you love a woman or a man and you take her hand in your hand, if your hand is not streaming, this love is not going to be of any use. If your hand is not jumping and throbbing with energy and pouring energy into your woman or into your man, then this love is almost dead from the very beginning. Then this child is not born alive. Then sooner or later you will be finished -- you are already finished. It will take a little time to recognize because your mind is also dull; otherwise you would not have entered into it, because it is already dead. For what are you entering? You take time to recognize things because your sensitivity, brilliance, intelligence, is so much clouded and confused.
6 p, |2 G* z3 V2 v; oOnly a streaming love can become a source of blissfulness, of joy, of delight. But for that you will need senses streaming.
5 ~* a# b# p, u& A1 d' YSometimes you have that glimpse also; and everybody had it when he was a child. Watch a child running after a butterfly. He is streaming, as if any moment he can jump out of his body. Watch a child when he is looking at a rose flower. See his eyes, the brilliance, the light that comes to his eyes. He is streaming. His eyes are almost dancing on the petals of the flower.Osho( ^) Y% S" J$ @9 g; t" z
This is the way to be: be riverlike. And only then is it possible to master these senses. In fact people have had a very wrong attitude. They think that if you want to master your senses you have to make them almost dead. But then what is the point of mastering? You can kill, and you are the master. You can sit on the corpse. But what is the point of being a master? But this looked easier: first to kill them, and then you can master. If the body feels too strong, fast. Make it weak, and then you start feeling that you are the master. But you have killed the body. Remember, life has to be mastered, not dead things. They will not be of any use.
" r* t5 A: l& a+ V4 {2 [But this has been found to be a shortcut, so all the religions of the world have been using it. Destroy your body by and by. Disconnect yourself from the body. Don't be in contact. Remove yourself away. Become indifferent. When your body is almost a dead tree; no longer do leaves come to it, no longer does it flower, no longer do birds come to rest. It is just a dead stump. Of course you can master it, but now what are you going to gain from this mastery?
; n- r, i$ H( B. }9 A& ?Osho,奥修,静心,爱的艺术,MeditationThis is the problem; that's why people don't understand what Patanjali means.
: _9 c9 I% F! m* Q' O' i5 [0 O7 ]奥修(OSHO)中文社区(Meditation,Love)"Performing samyama on their power of cognition...." Your eyes see, your ears hear, your nose smells, your tongue tastes, your hands make contact, your feet make connectedness with the earth -- that is their power of cognition.
& \+ B2 Z; A& X4 oOsho"Performing samyama on their power of cognition...." But they have to be powerful. Otherwise you will not be able to even feel what power is. These senses have to be so full of power, so high with power, that you can perform samyama, that you can meditate upon them.
/ V% I# g+ I- a# {3 g奥修(OSHO)中文社区(Meditation,Love)Right now when you look at a flower, the flower is there, but have you ever felt your eyes? You see the flower, but have you felt the power of your eyes? It should be there because you are using your eyes to see the flower. And of course eyes are more beautiful than any flower because all flowers have to come through the eyes. It is through the eyes that you have become aware of the world of flowers, but have you ever felt the power of the eyes? They are almost dull, dead. They have become passive, just like windows, receptive. They don't go to their object. And power means being active. Power means your eyes going and almost touching the flowers, your ears going and almost touching the songs of the birds, your hands going with the total energy in you, focused there and touching your beloved. Or you are lying down on the grass, your whole body, full of power, meeting in a contact with the grass, having a dialogue with the grass. Or you are swimming in the river and whispering with the river and listening to the whispers of the river. Connected, in communion, but power is needed.
* t* P: ~6 k" s! fOsho,奥修,静心,爱的艺术,MeditationSo the first thing I would like you to do is when you see, really see, become the eyes. Forget everything. Let your whole energy flow through the eyes. And your eyes will be cleaned, bathed in an inner shower, and you will be able to see that these trees are no longer the same, the greenery is no longer the same. It has become greener, as if dust has disappeared from it. The dust was not on the trees. It was on your eyes. And you will see for the first time and you will hear for the first time.
4 V7 h3 g/ {+ U5 QOshoJesus goes on saying tO his disciples, "If you have ears listen. If you have eyes see." They were not all blind, and they were not all deaf. What does he mean? He means that you have almost become deaf and almost become blind. You see and yet you don't see. You hear yet you don't hear. It is not a power, it is not energy, it is not vital.Osho3 c; B. Y, Y- g, K. H
"Performing samyana on their power of cognition, real nature...." Then you will be able to see what is the real nature of your senses. It is divine. Your body embodies the divine. It is God who has looked through your eyes!
& g3 J5 T: W* T8 B4 C2 W. H0 i奥修(OSHO)中文社区(Meditation,Love)I remember Meister Eckhart's famous saying. The day he realized and became enlightened, his friends and disciples and brothers asked, "What have you seen?" He laughed. He is the only one in the whole of Christianity who comes very close tO Zen Masters, almost a Zen Master. He laughed; he said, "I have not seen him. He has seen himself through me. God has seen himself through me. These eyes are his. And what a game, what a play. He has seen himself through me."奥修(OSHO)中文社区(Meditation,Love)3 |; \! h! d& l: k; B2 K- `/ R3 T
When you really feel the nature of your senses, you will feel it is divine. It is God who has moved through your hand. It is God's hand. All hands are his. It is God who has loved through you. All love affairs are his. And how can it be otherWise? Hindus call it leela God's play. It is he who is calling you through the cuckoo, and it is he who is listening through you. It is he and he alone spread all over.
6 C$ {: y6 p3 zOsho,奥修,静心,爱的艺术,Meditation"Performing samyama on their power of cognition, real nature, egoism, all-pervasiveness, and functions brings mastery over the sense organs." This word "egoism" has to be understood because in Sanskrit we have three words for the ego and in English there is only one word. That creates difficulty. The Sanskrit word in the sutra is asmita, so let me first explain it to you.
% d9 z/ |- V7 v9 `" J奥修(OSHO)中文社区(Meditation,Love)There are three words: ahankar asmita atma. All mean "I." Ahankar can be translated as the "ego," the very gross, too much emphasis on I. For asmita there is no word in English. Asmita means amness. I am; in ego the emphasis is on "I"; in asmita the emphasis is on "am." Amness, purer than ego. Still it is there, but in a very different form. Amness. And atma; even amness has disappeared. In the ego "I am"; in asmita only "am"; in atma even that has disappeared. In atma there is pure being, neither I nor amness.
9 B' X% }% M3 f1 J9 p5 hOsho,奥修,静心,爱的艺术,MeditationIn this sutra asmita is used, amness. Remember, the ego is of the mind. Senses have no ego. They have a certain amness but no ego. The ego is of the mind. Your eyes don't have any ego; your hands don't have any ego. They have a certain amness. That's why if your skin has to be replaced and somebody else's skin is planted on you, your body will reject it, because the body knows "it is not mine." So your own skin has to be replaced from some other part of the body, from your thighs. Your own skin has to be replaced; otherwise the body will reject. The body will not accept it: "It is not mine." The body has no I but it has an amness.奥修(OSHO)中文社区(Meditation,Love)  n+ M9 P9 r: }) b
If you need blood, anybody's blood won't do. The body will not accept all sorts of blood, only a particular blood. It has its own amness. That will be accepted; some other blood will be rejected. The body has its own feel of its being. Very unconscious, very subtle and pure, but it is there.Osho7 V6 K0 s: M8 z
Yom eyes are yours, just like your thumbprints. Everything yours is yours. Now physiologists say that everybody's heart is different, of a different shape. In the books of physiology the picture that you will find is not a real picture. It is just average; it is just imagined. Otherwise each person's heart has a different shape. Even each person's kidney has a different shape. These parts all have their signatures; everybody is so unique. That is the amness.
, j4 {" d  G+ |: `  Y2 o7 G; w) F* DOshoYou will never be here again, you have never been before, so move cautiously and alertly and happily. Just think, the glory of your being. Just think, that you are so superb and unique. God has vested much in you. Never imitate, because that will be a betrayal. Be yourself. Let that be your religion. All else is politics. Don't be a Hindu, don't be a Mohammedan, don't be a Christian. Be religious, but there is only one religion, and that is just being yourself, authentically yourself.
; {  a0 J9 w9 [: ^7 f: _. }"Performing samyama on their power of cognition, real nature, asmita (the subtle amness), all-pervasiveness, and functions brings mastery over the sense organs." And if you meditate on these things, you will become a master. Meditation brings mastery; nothing else brings mastery except meditation. If you meditate on your eye, first you will see the rose flower; by and by you will be able to see the eye that is seeing. Then you have become a master of the eye. Once you have seen the seeing eye, you have become a master. Now you can use all its energies; and they are all-pervasive. Your eyes are not as limited as you think them to be. They can see many more things which you have not seen. They can penetrate many more mysteries that you have not even dreamed about. But you are not master of your eyes, and you have used them in a very haphazard way, not knowing what you are doing.
1 H9 P# Q3 c& z$ z# NAnd having been in contact with objects too much, you have forgotten the subjectivity of your eyes. It happens if you keep company with someone, by and by you become influenced by him. You have been in contact with objects too much and you have forgotten the inner quality of your senses. You see things, but you never see your seeing. You hear the songs, but you never hear the subtle vibration that goes on within you, the sound of your being.Osho; ~& C9 _# W4 d* X. @- g/ X5 ^
Let me tell you one anecdote.Osho,奥修,静心,爱的艺术,Meditation( c8 |! ?5 i) r. _: q9 S! O- ?4 ^

& m. T  p/ C- C7 x奥修(OSHO)中文社区(Meditation,Love)I have heard that one extremely confident tramp had enormous nerve. He had just completed a very large meal in a swanky restaurant when he announced to the manager, "My good man, I have really enjoyed your food, but unfortunately I cannot afford to pay for any of it at all. I have not a penny to my name. Now don't get angry. I am by profession a beggar, as you may see. I happen to be an extremely talented beggar too. I can go out and within one hour get the money I owe you for this meal. Naturally though, you cannot trust me to come back, and this I fully understand. You would be most welcome to accompany me, but can a man like you, a well-known restaurant owner, afford to be seen with a man of my calibre? No. So I have, sir, the perfect solution to our little problem. I will wait here and you go out and beg until you have the cost of this meal."Osho,奥修,静心,爱的艺术,Meditation/ C* }8 T5 s. I/ l
Osho,奥修,静心,爱的艺术,Meditation& L1 P  U) r) E0 {4 l6 V2 T
If you keep company with a beggar, you will become a beggar. He will suggest in a thousand and one ways to you to become like him.
- V$ i# P3 m* l) VOsho,奥修,静心,爱的艺术,MeditationWe have kept company with objects so long that we have forgotten our subjectivity. We have remained focused outwardly so long on things that we have forgotten that we are persons. This long association with objects has completely destroyed your image of yourself. You have to come back home.
* P' n1 W0 V2 M# iOshoIn yoga, when you start seeing your seeing eye, you come across a subtle energy. They call it tanmatra. When you can see your eye seeing, just hidden behind the eyes you see a tremendous energy. That is tanmatra, the energy of the eye. Behind the ear you see tremendous energy accumulated, tanmatra of the ear. Behind your genital organs you see tremendous energy accumulated, tanmatra of sexuality. And so on and so forth. Everywhere, behind your senses there is a pool of energy -- unused. Once you know it, you can pour that energy into your eyes, and then you will see visions which only sometimes poets see, painters see. Then you will hear sounds which only sometimes musicians hear, poets hear. And then you will touch things which only sometimes in rare moments lovers know how to touch.
4 h4 z7 q! k8 a( ~- D6 w奥修(OSHO)中文社区(Meditation,Love)You will become alive, streaming.奥修(OSHO)中文社区(Meditation,Love). [6 x" y! K3 i+ }  s& b
Ordinarily you have been taught to repress your senses, not to know them. It is very foolish, but very convenient.奥修(OSHO)中文社区(Meditation,Love)$ s6 L5 N4 i& z5 M" F. |" N
It happened:奥修(OSHO)中文社区(Meditation,Love). u2 k& L/ n8 ]7 x! @* g$ z
Osho,奥修,静心,爱的艺术,Meditation  X+ R/ u4 z. x0 q4 o0 J. L0 D5 I
After a rural wedding, the bride and the groom climbed into his wagon and set out for their farm home. About a mile down the road, the horse stumbled. "That's one!" shouted the groom.Osho,奥修,静心,爱的艺术,Meditation: H7 K( x% U; w+ B+ {" _
They continued on and the horse stumbled again. "That is two!" shouted the groom.
3 W$ ?8 b' l9 [: c7 J4 b5 Y7 lOsho,奥修,静心,爱的艺术,MeditationAs they neared the farm, the horse stumbled again. "That is three!" shouted the groom and, seizing a gun from behind the seat, put a bullet through the horse's brain. The bride sat aghast. Then, in no uncertain terms, she told her new husband what she thought of his action. He sat quietly until she subsided, then pointed at her and shouted, "That is one!"aoxiu.com4 S  z8 {/ i% P" `, s
The couple lived happily for sixty years.
$ Z1 v! R' {0 w' W/ a- V3 @Osho
9 p) a  G! q# ?& D; a$ \- \But that happiness cannot be real happiness. Easy to repress at the point of a gun, but then what sort of love will happen between these two people? The gun will always stand in between, and the wife will always be afraid now any moment he is going to say, "Now this is two! Now this is three!" and finished.Osho,奥修,静心,爱的艺术,Meditation" x1 w. g0 U; [6 m6 [
That's what you have done with your senses, with your body. You have repressed it. But you were helpless. I don't say that you are responsible for repressing it. You were brought up in such a way, nobody allowed your senses freedom. In the name of love, only repression continues. The mothers, the fathers, the society, they go on repressing. By and by they teach you a trick, and the trick is not to accept yourself deny. Everything has to be channelized into conformity. Your wilderness has to be thrown into the dark part of your soul and a small corner has to be clean, like a drawing room, where you can see people, meet people, and live and forget all about your wilder being, your real existence. Your fathers and your mothers are not responsible either, because they were brought up in the same way.Osho: W  {6 {% ^) T
So nobody is responsible. But once you know it, and you don't do anything, then you become responsible. Being near me I am going to make you very, very responsible, because you will know it, and then if you don't do anything, then you cannot throw the responsibility on anybody else. Then you are going to be responsible.
4 u$ y! F! ?8 {$ {. m/ Jaoxiu.comNow you know about how you have destroyed your senses and you know also how to revive them. Do something. Throw the gun completely, the repressive mind completely. Unblock yourself. Start flowing again. Start connecting again with your being. Start connecting with your senses again. You are like a disconnected telephone-line. Everything looks perfectly okay, the telephone is there, but the line is disconnected. Your eyes are there, your hands are there, your ears are there, but the line is disconnected. Reconnect it. If it can be disconnected, it can be reconnected. Others have disconnected it because they were also taught in the same way, but you can reconnect it.
' @0 p9 C9 g3 E# x2 P: a* q+ Zaoxiu.comAll my meditations are to give you a streaming energy. That's why I call them dynamic methods. Old meditations were just to sit silently, not to do anything. I give you active methods because when you are streaming with energy you can sit silently, that will do, but right now first you have to become alive.奥修(OSHO)中文社区(Meditation,Love)  J5 v* h4 a, z7 z% |3 _) G

) h) n- m3 V% eFROM THIS FOLLOWS INSTANTANEOUS COGNITION
3 v  @4 m- M5 S; X  e7 _aoxiu.comWITHOUT THE USE OF THE BODY,Osho,奥修,静心,爱的艺术,Meditation* r1 X8 W/ i% j; v% ?9 ?2 x7 [" E
AND COMPLETE MASTERY OVER PRADHANA (PRAKRITI),Osho,奥修,静心,爱的艺术,Meditation* i) V; N( i7 W- T& r
THE MATERIAL WORLD.奥修(OSHO)中文社区(Meditation,Love)& L6 Q& }; J: E7 B/ B$ b7 |

+ }' i2 ^6 G+ p4 D5 M& Vaoxiu.comIf you can see tanmatras, the subtle energies of your senses, you will become-capable of using your cognition without the grosser instruments. If you know that behind the eye there is an accumulated pool of energy, you can close your eyes and use that energy directly. Then you will be able to see without opening your eyes. That's what telepathy, clairvoyance, clairaudience is.
/ _+ s" k: ^- k* I- COshoIn Soviet Russia there is a woman who has been investigated scientifically who stands just twenty feet away from any object and starts pulling it just with energy. She makes movements with her hands, twenty feet away. As you have seen a hypnotist making passes, she simply draws, gestures. Within fifteen minutes, things start moving towards her. She has not touched them. Much investigation has been done to know what happens. And that woman loses at least half a pound of weight in a half-hour experiment. Certainly she is losing some sort of energy.
( k# T9 F- c0 X2 X7 f8 J8 y( xOshoThis is what yoga calls tanmatra. Ordinarily you use the energy through the hand, when you pick something up, a stone, a rock. You can try it; you use the same energy through the hand. But if you know the energy directly, you can drop the use of the hand. The energy can move the object directly. The same way with telepathy -- you can hear or read people's thoughts or can see faraway scenes. Once you know the tanmatra, the subtle energy, that is being used by your eyes, eyes can be discarded. Once you know that it is not really the sense that is functioning but the energy, you are freed of the sense.奥修(OSHO)中文社区(Meditation,Love)" N1 r, ^4 i* v4 E
I have heard a story.
4 e% n% a4 C8 h; |) k. L奥修(OSHO)中文社区(Meditation,Love)
5 F  X  ^7 E, YOshoSo this guy phoned Cohen & Goldberg, wholesalers.$ s, }) u/ d% ~6 Q/ a4 N
"Put me through to Mr. Cohen, please."aoxiu.com: R+ P& Y' f, V6 B1 C: i
"I am afraid Mr. Cohen has gone out, sir," said the switchboard girl.
8 }8 e3 \! R/ j8 FOsho,奥修,静心,爱的艺术,Meditation"Then get me Mr. Goldberg."
' z! \1 `& O  [3 m3 f' dOsho,奥修,静心,爱的艺术,Meditation"I am afraid Mr. Goldberg is tied up at present, sir."
, D1 D' E" ~4 F, WOsho,奥修,静心,爱的艺术,Meditation"Okay, I will phone back later."
( G6 w2 g) I( h7 f; i奥修(OSHO)中文社区(Meditation,Love)Ten minutes later: "Mr. Goldberg, please."
7 X# Y, w. q: K"I am afraid Mr. Goldberg is still tied up, sir."
" ~& J$ ~$ M* x6 I, ]"I will phone back."
5 {' d, l9 q2 ~  y6 D) kOsho,奥修,静心,爱的艺术,MeditationHalf an hour later: "Get me Mr. Goldberg."Osho3 I- L/ y. S* B1 q0 V. Z6 i' [
"I am terribly sorry, sir, but Mr. Goldberg is still tied"奥修(OSHO)中文社区(Meditation,Love)/ v" ~7 g% J& q5 i: n8 h
"I will phone back."Osho,奥修,静心,爱的艺术,Meditation2 v  o! X8 b% ]% Q  a
Another half an hour later: "Goldberg!"Osho+ T, R7 u" Z6 o2 S3 v6 e
"I have dreadful news for you, sir. Mr. Goldberg is still tied up."
' ^8 E) L( f) U+ N3 Z6 JOsho,奥修,静心,爱的艺术,Meditation"But look, this is ridiculous. How can you run a business like that? The one partner is out all morning and the other is tied up for hours on end. What is going on there?"Osho,奥修,静心,爱的艺术,Meditation# k( ]& Z2 w/ r" J: {
"Well, you see, sir, whenever Mr. Cohen goes out he ties up Mr. Goldberg."Osho,奥修,静心,爱的艺术,Meditation0 _# K) Q( p1 e, A1 n1 I  m( z

# S2 z+ g, Q' W0 P$ r奥修(OSHO)中文社区(Meditation,Love)This is what is happening inside you also. Whenever you go out, through the eyes, through the hands, through your genital organs, through your ears, whenever you go out, Continuously a certain type of bondage and tying is created. By and by you become tight with the particular sense -- eyes, ears -- because that is from where you go out, again, again, again. By and by you forget the energy that is going out.
& F  @& D: d0 x" GThis getting in bondage to the senses is the whole world, the samsar. How to unite yourself from the senses? And once you are tied up with the senses, you start thinking in terms of them. You forget yourself.
* s) O) `# K; D. O% |9 V1 ^% c奥修(OSHO)中文社区(Meditation,Love)Another story:Osho,奥修,静心,爱的艺术,Meditation: V: r  ^9 n( B9 i

" [0 u! k8 n4 @- zOsho,奥修,静心,爱的艺术,MeditationA disciple wanted very much to renounce the world and follow his guru, but he said that his wife and family loved him too much and he was unable to leave his home.Osho,奥修,静心,爱的艺术,Meditation. X1 l& L, b( i# P( Y" ?0 H# S
The guru came up with a plan. The man was taught certain yogic secrets so that he could give the appearance to all who looked upon his body that he was deceased. The next day the man followed instructions and his body was besieged with the wailings and sobbings of his wife and family.
3 O; r! p6 H; g( v) xOsho,奥修,静心,爱的艺术,MeditationThe guru appeared at the door in the guise of a magician and told the family that if they loved this man so much he could bring him back to life. He said that the man would live if someone would die in his place by drinking the potion he had.Osho,奥修,静心,爱的艺术,Meditation) s  i' }  S6 |0 g. }  v  U# \: h
Each member of the family had an excuse that made it necessary to keep his own life, and the wife added, "Anyway, he is already dead; we will manage."
! X. `% ?# E' D! X/ ?; gOsho,奥修,静心,爱的艺术,MeditationAt this the yogi stood up and said, "Woman, if you can live-without me then I can go with my guru." He faced the teacher and said, "Let us go, sir, revered Master. I will follow you."Osho,奥修,静心,爱的艺术,Meditation  W: V+ J: Z8 N$ N
Osho,奥修,静心,爱的艺术,Meditation1 n1 H6 w! O0 {2 h) n
The whole attachment to the senses is as if you are the senses, as if you cannot live without them, as if your whole life is confined to them. But you are not confined to them. You can renounce them, and you can live still, and live on a higher plane. Difficult. Just as if you want to persuade a seed that "Die, and soon a beautiful plant will be born." How can he believe, because he will be dead? And no seed has ever known that by his death a new sprout comes up, a new life arises. So how to believe it? Or if you go near an egg and you want to persuade the bird within that "Come out," but how is the bird to believe it, that there is any possibility of life without the egg? Or if you talk to a child inside the womb of a mother and tell him, "Come out, don't be afraid," but he knows nothing outside the womb. The womb has been his whole life; he knows only that much. He is afraid. The same is the situation: surrounded by the senses, we live in a sort of confinement, an imprisonment.
: n& u# X" l# ]2 z# g( O奥修(OSHO)中文社区(Meditation,Love)One has to be a little daring, courageous. Right now, wherever you are and whatsoever you are, nothing is happening to you. Then take the risk. Then move into the unknown. Then try to find out a new way of life.
' [/ ]+ ?, u# W4 ZOsho"From this follows instantaneous cognition without the use of the body, and complete mastery over prakriti, the material world." Up to now you have been possessed by the material world. Once you know that you have yom own energy, totally independent from the material world, you become a master. The world possesses you no more; you possess it. Only those who renounce become the real masters.Osho,奥修,静心,爱的艺术,Meditation% y. o& ?9 F* X2 G
aoxiu.com$ \) F$ _" {4 S2 R: I# `# C
ONLY AFTER THE AWARENESS OF THE DISTINCTION
1 ^" R- ~1 F& T' N) I8 V2 ^aoxiu.comBETWEEN SATTVA AND PURUSHAOsho,奥修,静心,爱的艺术,Meditation4 x2 n& p2 ?5 g
DOES SUPREMACY AND KNOWLEDGE ARISEOsho0 h2 w, L7 o$ p
OVER ALL STATES OF EXISTENCE.
0 a. A* t6 x5 h/ K* A: G0 b" X2 d3 W4 W
And the subtlest discrimination has to be made between sattva and purusha -- intelligence and awareness. It is very easy to separate yourself from the body. The body is so gross you can feel it; you cannot be it. You must be inside it. It is easy to see that you cannot be the eyes. You must be someone hidden behind who looks through the eyes; otherwise who will look through the eyes? Your glasses cannot look. Behind the glasses eyes are needed. Your eyes are also like glasses. They are glasses; they cannot look. You are needed somewhere behind to look.
- {9 n7 g) I* F# s$ ~; j. a) fOsho,奥修,静心,爱的艺术,MeditationBut the subtlest identification is with intelligence. Your power to think, your power of intellect, understanding, that is the subtlest thing. It is very difficult to discriminate between awareness and intelligence. But it can be discriminated.
& z7 I0 o; \, k% ]+ y2 taoxiu.comBy and by, step by step, first, know that you are not the body. Let that understanding grow deep, crystallize. Then know that you are not the senses. Let that understanding grow, crystallize. Then know that you are not the tanmatras, the energy pools behind the senses. Let that grow and crystallize. And then you will be able to see that intelligence is also a pool of energy. It is the common pool, in which eyes pour their energy, ears pour their energy, hands pour their energy. All the senses are like rivers, and intelligence is the central thing, in which they bring information and pour.Osho# c# }1 _" g4 X- Q& w7 z, B. g
Whatsoever yom mind knows is given by the senses. You have seen colors: your mind knows. If you are color-blind, if you cannot see the color green, then yom mind does not know anything about green. Bernard Shaw lived his whole life unaware that he was color-blind. It is very difficult to come to know it, but one accidental incident allowed him to become aware. On one of his birthdays somebody presented him a suit, but the tie was missing, so he went to the market to find a tie which could fit with the suit. The suit was green, and he started purchasing a yellow tie. His secretary was watching, and she said, "What are you doing? It won't fit. The suit is green and the tie is yellow." He said, "Is there any difference between these two?" For seventy years he had lived, not knowing that he could not see yellow. He saw green. Whether it was yellow or green, both the colors looked green. Now yellow was not part of his mind; the eyes never poured that information into the mind.
( r' K7 Q$ C# oOshoThe eyes are like servants, information collectors, PROs, roaming all over the world, collecting things, pouring into the mind. They go on feeding the mind; mind is the central pool.Osho* e8 j6 b) o  a9 }0 v( w8 e- N6 z0 k
First you have to become aware that you are not the eye, not the energy that is hidden behind the eye, then you will be able to see that every sense is pouring into the mind. You are not this mind, also. You are the one who is seeing it being poured. You are just standing on the bank, all the rivers pouring into the ocean -- you are the watcher, the witness.
# T1 d3 A2 J: j( o% h3 h/ Q* T+ r3 x. V奥修(OSHO)中文社区(Meditation,Love)Swami Ram has said: "Science is difficult to define, but perhaps the most essential feature of it involves the study of something which is external to the observer. The techniques of meditation offer an approach which allows one to be external to one's own internal states." "The techniques of meditation offer an approach which allows one TO BE EXTERNAL TO ONE'S OWN INTERNAL STATES" -- and the ultimate of meditation is to know that whatsoever you can know, you are not it. Whatsoever can be reduced to a known object, you are not it, because you cannot be reduced to an object. You remain eternally subject -- the knower, the knower, the knower. And the knower can never be reduced to the known.
( S- H7 m. {3 ^7 eOsho,奥修,静心,爱的艺术,MeditationThis is purusha, awareness. This is the final understanding that arises out of yoga. Meditate over it.

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脉轮能量书Ⅱ 第十章 人所拥有的可能性: p: Y" B' V+ k6 L

' O* {! d8 Q  l0 c. j1 _; [aoxiu.comThe Psychology of the Esoteric
) y1 n/ Y# [6 saoxiu.comChapter #7( ~$ O! V& }4 J7 R1 h
Chapter title: Transcending the seven bodies
" J& v/ e' r; c  N3 u6 k& X/ v奥修(OSHO)中文社区(Meditation,Love)25 March 1971 pm inaoxiu.com& |. p' P4 K6 z! c! h5 z+ l

) v6 Q$ q% l, Z5 l7 G9 lOsho        Archive code:         7102255
8 h0 F) C. e( i% Z( a        ShortTitle:         ESO07aoxiu.com7 O6 |. u& g& C! t- O
        Audio:          NoOsho,奥修,静心,爱的艺术,Meditation7 b3 D/ b5 _" c$ h4 I9 I
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Question 1
9 X3 e! ]+ c# N% b- @$ Laoxiu.comYOU SAID WE HAVE SEVEN BODIES: AN ETHERIC BODY, A MENTAL BODY AND SO ON. SOMETIMES IT IS DIFFICULT TO ADJUST THE INDIAN LANGUAGE TO THE TERMS OF WESTERN PSYCHOLOGY. WE HAVE NO THEORY FOR THIS IN THE WEST, SO HOW CAN WE TRANSLATE THESE DIFFERENT BODIES INTO OUR LANGUAGE? THE SPIRITUAL IS NO PROBLEM, BUT THE ETHERIC? THE ASTRAL?
8 E- V! O$ I7 Y5 m- [OshoOsho' ]6 g% f7 Y6 g; e( h3 G8 `
The words can be translated, but from sources where you haven't looked for them. Jung was better than Freud as far as the search beyond superficial consciousness is concerned, but Jung too is just a beginning. You can get more of a glimpse of what is meant by these things from Steiner's Anthroposophy or from Theosophical writings: Madame Blavatsky's SECRET DOCTRINE, ISIS UNVEILED and other works, or the works of Annie Besant, Leadbeater, Colonel Alcott. You can get a glimpse from Rosicrucian doctrines. There is also a great Hermetic tradition in the West, as well as the secret writings of the Essenes, the Hermetic fraternity by whom Christ was initiated. And more recently, Gurdjieff and Ouspensky can be of help. So something can be found in fragments, and these fragments can be put together.0 H9 B% M3 H0 }& J9 ~9 Q
And what I have said I have said in your terminology. I have used only one word that is not part of Western terminology: the nirvanic. The other six terms -- the physical, the etheric, the astral, the mental, the spiritual and the cosmic -- are not Indian. They belong to the West as well. In the West the seventh has never been talked about, not because there were no persons who knew about it, but because the seventh is impossible to communicate.
0 k  ?1 x2 X% F奥修(OSHO)中文社区(Meditation,Love)If you find these terms difficult, then you can simply use "the first," "the second," "the third" and so on. Don't use any terms to describe them; just describe them. The description will be enough; terminology is of no consequence.Osho,奥修,静心,爱的艺术,Meditation$ ?2 b" \+ ^: c
These seven can be approached from so many directions. As far as dream is concerned, Freud's, Jung's and Adler's terms can be used. What they know as the conscious is the first body. The unconscious is the second -- not exactly the same, but near enough to it. What they call the collective unconscious is the third -- again, not exactly the same but something approximate to it.
' d. q, q2 x  B. J8 XOsho,奥修,静心,爱的艺术,MeditationAnd if there are no common terms in usage, new terms can be coined. That is always better, in fact, because new terms have no old connotations. When a new term is used, because you have no previous association with it, it becomes more significant and is understood more deeply. So you can coin new words.aoxiu.com. C1 g* _7 H) N$ Z8 w% \' ]
The etheric means that which is concerned with the sky and with space. The astral means the minutest, the sukshma, the last one, the atomic, beyond which matter ceases to exist. For the mental there are no difficulties. For the spiritual there are no difficulties. For the cosmic too there are no difficulties.
0 t& S& G7 z4 p/ Q) w# S/ OOsho,奥修,静心,爱的艺术,MeditationThen you come to the seventh, the nirvanic. Nirvanic means total cessation, the absolute void. Not even the seed exists now; everything has ceased. Linguistically the word means extinction of the flame. The flame has gone out; the light is turned off. Then you cannot ask where it has gone. It has just ceased to be.Osho: x! Z# Z& j1 `3 w, E- |( p4 u
Nirvana means the flame that has gone out. Now it is nowhere, or everywhere. It has no particular point of existence and no particular time or moment of existence. Now it is space itself, time itself. It is existence or non-existence; it makes no difference. Because it is everywhere, you can use either term. If it is SOMEwhere it cannot be everywhere, and if it is everywhere it cannot be SOMEwhere, so nowhere and everywhere mean the same thing. So for the seventh body you will have to use `nirvanic', because there is no better word for it.
- k. |3 T2 ~+ Q8 W" |OshoWords in themselves have no meaning at all. Only experiences have meaning. Only if you have experienced something of these seven bodies will it be meaningful to you. To help you, there are different methods to be used on each plane.* j/ G0 i" d& W7 d( b
Begin from the physical. Then every other step opens for you. The moment you work on the first body, you have glimpses of the second. So begin from the physical. Be aware of it moment to moment. And not only outwardly aware. You can become aware of your body from the inside also. I can become aware of my hand as I have seen it from the outside, but there is an inner feeling to it too. When I close my eyes the hand is not seen, but there is still an inner feeling of something being there. So do not be aware of your body as seen from the outside. This cannot lead you inward. The inner feeling is quite different.
* c) O, a7 H3 O9 c4 W: j1 O  D3 Y! JOshoWhen you feel the body from within, you will know for the first time what it is to be inside the body. When you see it only from the outside you cannot know its secrets. You know only the outer boundaries, how it looks to others. If I see my body from the outside, I see it as it looks to others, but I have not known it as it is for me. You can see my hand from the outside and I can see it. It is something objective. You can share the knowledge of it with me. But my hand, looked at in that way, is not known inwardly. It has become public property. You can know it as well as I.奥修(OSHO)中文社区(Meditation,Love)& R' V, g" \" C4 |. F1 C
Only the moment I see it from within does it become mine in a way that is unsharable. You cannot know it; you cannot know how I feel it from within. Only I can know it. The body that is known to us is not our body. It is the body that is objectively known to all, the body that a physician can know in a laboratory. It is not the body that is. Only private, personal knowing can lead you inward; public knowledge cannot. That is why physiology or psychology, which are observations from without, have not led to a knowledge of our inner bodies. It is only the physical body that they know about.3 A. }5 T/ n! a3 G! q
So many dilemmas have been created because of this. One may feel beautiful from within, but we can force him to believe that he is ugly. If we are collectively agreed upon it, he may also come to agree. But no one feels ugly within. The inner feeling is always of beauty.aoxiu.com. D5 Q& l" Y/ Q2 @3 B# h  @8 p
This outer feeling is not really a feeling at all. It is just a fashion, a criterion imposed from without. A person who is beautiful in one society may be ugly in another; a person who is beautiful in one period of history may not be in another. But the innermost feeling is always of beauty, so if there were no outside criteria there would be no ugliness. We have a fixed image of beauty that everyone shares. That is why there is ugliness and beauty, otherwise not. If we all become blind, no one will be ugly. Everyone will be beautiful.aoxiu.com/ q8 P, W% v& _1 i+ S% Z
So the feeling of the body from within is the first step. In different situations the body will feel different from within. When you are in love, you have a particular inner feeling; when you experience hate, the inner feeling is different. If you ask Buddha he will say, "Love is beauty," because in his inner feeling he knows that when he is loving he is beautiful. When there is hatred, anger, jealousy, something happens inwardly that makes you begin to feel ugly. So you will feel yourself to be different in different situations, in different moments, in different states of mind,Osho# e8 d3 h6 L2 `! q) \
When you are feeling lazy, there is a difference from when you are feeling active. When you are sleepy, there is a difference. These differences must be distinctly known. Only then do you become acquainted with the inner life of your body. Then you know the inner history, the inner geography of yourself in childhood, in youth, in old age.奥修(OSHO)中文社区(Meditation,Love)" Z" R2 f% d- v8 u. q! N9 J
The moment one becomes aware of his body from within, the second body automatically comes into view. This second body will be known from the outside now. If you know the first body from the inside, then you will become aware of the second body from the outside.Osho& p& {% t8 j( o
From outside the first body you can never know the second body, but from inside it you can see the outside of the second body. Every body has two dimensions: the outer and the inner. Just like a wall has two sides -- one looking outward and the other looking inward -- every body has a boundary, a wall. When you come to know the first body from the inside, you become aware of the second body from the outside.
% o) G! U6 \1 `  H奥修(OSHO)中文社区(Meditation,Love)You are now in between: inside the first body and outside the second. This second body, the etheric body, is like condensed smoke. You can pass through it without any hindrance, but it is not transparent; you cannot look into it from the outside. The first body is solid. The second body is just like the first as far as shape is concerned, but it is not solid.aoxiu.com6 b1 v) ?0 k9 y7 |$ ^1 z2 A6 ~
When the first body dies, the second remains alive for thirteen days. It travels with you. Then, after thirteen days, it too is dead. It disperses, evaporates. If you come to know the second body while the first is still alive, you can be aware of this happening.
1 K# b# l) b7 S3 {' t' V$ f4 ?aoxiu.comThe second body can go out of your body. Sometimes in meditation this second body goes up or down, and you have a feeling that gravitation has no pull over you; you have left the earth. But when you open your eyes, you are on the ground, and you know that you were there all the time. This feeling that you have risen comes because of the second body, not the first. For the second body there is no gravitation, so the moment you know the second you feel a certain freedom that was unknown to the physical body. Now you can go outside of your body and come back.aoxiu.com" }6 S! e+ q$ ^  _; E
This is the second step if you want to know the experiences of your second body. And the method is not difficult. Just wish to be outside your body and you're outside it. The wish itself is the fulfillment. For the second body no effort has to be made because there is no gravitational pull. The difficulty for the first body is because of the gravitational force. If I want to come to your house, I will have to fight with the gravitational force. But if there is no gravitation, then the simple desire will be enough. The thing will happen.
: |8 z# z2 T7 nOshoThe etheric body is the body that is put to work in hypnosis. The first body is not involved in hypnosis; it is the second body. That is why a person with perfect vision can go blind. If the hypnotist says that you have gone blind, you become blind just by believing it. It is the etheric body that has been influenced; the suggestion goes to the etheric body. If you are in a deep trance, your second body can be influenced. A person who is alright can be paralyzed just by suggesting to him that "you are paralyzed." A hypnotist must not use any language that creates doubt. If he says, "It appears that you have gone blind," it will not work. He must be absolutely certain about it. Only then will the suggestion work.Osho$ i; n/ M$ l5 S, f* t
So in the second body just say: "I am outside the body." Just wish to be outside it, and you will be outside it. Ordinary sleep belongs to the first body. It is the first body -- exhausted by the day's labor, work, tension -- relaxing. In hypnosis, it is the second body that is put to sleep. If it is put to sleep, you can work with it.
3 f" o2 X, C# O  WOsho,奥修,静心,爱的艺术,MeditationWhen you get any disease, seventy-five percent of it comes from the second body and spreads to the first. The second body is so suggestible that first year medical students always catch the same disease that is being studied. They begin to have the symptoms. If headache is being discussed, unknowingly everyone goes inside and begins to ask, "Do I have a headache? Do I have these symptoms?" Because going inward affects the etheric body, the suggestion is caught and a headache is projected, created.
9 {7 }  J6 a" H! u: G1 u4 H& @2 T. tOsho,奥修,静心,爱的艺术,MeditationThe pain of childbirth is not of the first body; it is of the second. So through hypnosis, childbirth can be made absolutely painless -- just by suggestion. There are primitive societies in which women do not feel labor pains because the possibility has never entered their minds. But every type of civilization creates common suggestions that then become part and parcel of everybody's expectations.; k) a1 K/ c( |" m
Under hypnosis there is no pain. Even surgery can be done under hypnosis without any pain because if the second body gets the suggestion that there will be no pain then there is no pain. As far as I am concerned, every type of pain, and every type of pleasure too, comes from the second body and spreads to the first. So if the suggestion changes, the same thing that has been painful can become pleasurable, and vice versa.
$ A  I# l+ U6 H8 f1 S奥修(OSHO)中文社区(Meditation,Love)Change the suggestion, change the etheric mind, and everything will be changed. Just wish totally and it will happen. Totality is the only difference between wish and will. When you have wished something totally, completely, with your whole mind, it becomes willpower.奥修(OSHO)中文社区(Meditation,Love)) s2 O- J5 h" F3 T
If you wish totally to go outside of your physiological body, you can go outside it. Then there is a possibility of knowing the second body from within, otherwise not. When you go outside your physical body, you are no longer in between: inside the first and outside the second. Now you are inside the second. The first body is not.Osho* O# E9 R) \# Q. q( p9 L
Now you can become aware of your second body from the inside, just as you became aware of your first body from the inside. Be aware of its inner workings, its inner mechanism, the inner life. The first time you try it is difficult, but after that you will always be within two bodies: the first and the second. Your point of attention will now be in two realms, two dimensions.aoxiu.com- c) h4 ~" Q& q. ?3 H0 x( }
The moment you are inside the second body you will be outside the third, the astral. As far as the astral is concerned, there is no need even of any will. Just the wish to be inside is enough. There is no question of totality now. If you want to go in, you can go in. The astral body is a vapor like the second body, but it is transparent. So the moment you are outside, you will be inside. You will not even know whether you are inside or outside because the boundary is transparent.
1 w7 I: w. ^8 n( \$ u* ?" ]奥修(OSHO)中文社区(Meditation,Love)The astral body is the same size as the first two bodies. Up to the fifth body, the size is the same. The content will change, but the size will be the same up to the fifth. With the sixth body the size will be cosmic. And with the seventh, there will be no size at all not even the cosmic.
1 N; C& W3 Y, f: R0 iOsho,奥修,静心,爱的艺术,Meditation
" R6 P/ r: ]8 m, mThe fourth body is absolutely wall-less. From inside the third body, there is not even a transparent wall. It is just a boundary, wall-less, so there is no difficulty in entering and no need of any method. So one who has achieved the third can achieve the fourth very easily.Osho,奥修,静心,爱的艺术,Meditation8 r/ l8 {' B$ V% A0 R) U( ^* G
But to go beyond the fourth, there is as much difficulty as there was in going beyond the first, because now the mental ceases. The fifth is the spiritual body. Before it can be reached there is again a wall, but not in the same sense as there was a wall between the first body and the second. The wall is between different dimensions now. It is of a different plane.
' l! n6 M" w0 a/ d奥修(OSHO)中文社区(Meditation,Love)The four lower bodies were all concerned with one plane. The division was horizontal. Now, it is vertical. So the wall between the fourth and the fifth is bigger than between any two of the lower bodies -- because our ordinary way of looking is horizontal, not vertical. We look from side to side, not up and down. But the movement from the fourth body to the fifth is from a lower plane to a higher plane. The difference is not between outside and inside but between up and down. Not unless you begin to look upward can you move into the fifth.
9 M. P& ^0 F' a. ~$ k0 p5 q) H+ B" X奥修(OSHO)中文社区(Meditation,Love)The mind always looks downward. That is why yoga is against the mind. The mind flows downward just like water. Water has never been made the symbol of any spiritual system because its intrinsic nature is to flow downward. Fire has been the symbol of so many systems. Fire goes upward; it never goes downward. So in moving from the fourth body to the fifth body, fire is the symbol. One must look upward; one must stop seeing downward.Osho+ w( D8 b2 x- j: [5 e3 I
How to look upward? What is the way? You must have heard that in meditation the eyes must be looking upward to the ajna chakra. The eyes must be focused upward as if you are going to see inside your skull. Eyes are only symbolic. The real question is of vision. Our vision, our faculty for seeing, is associated with the eyes, so eyes become the means through which even inward vision happens. If you turn your eyes upward, then your vision too goes upward.
6 ^4 B7 {, C' l4 Q8 L4 w* N& rOsho,奥修,静心,爱的艺术,MeditationRaja yoga begins with the fourth body. Only hatha yoga begins with the first body; other yogas begin from somewhere else. Theosophy begins from the second body, and other systems begin from the third. As civilization goes on progressing to the fourth body, many persons will be able to begin from there. But only if they have worked through the three lower bodies in their past lives can the fourth be used. Those who study raja yoga from scriptures or from swamis and gurus without knowing whether or not they have worked through their three lower bodies are bound to be disillusioned because one cannot begin from the fourth. The three must be crossed first. Only then does the fourth come.aoxiu.com- L6 X# @( F' i# X1 t
The fourth is the last body that it is possible to begin from. There are four yogas: hatha yoga for the first body, mantra yoga for the second, bhakti yoga for the third, and raja yoga for the fourth. In ancient days, everybody had to begin with the first body, but now there are so many types of people: one has worked up to the second body in a previous life, another up to the third, et cetera. But as far as dreaming is concerned, one must begin from the first body. Only then can you know the whole range of it, the whole spectrum of it.
/ H/ k) V3 D; raoxiu.comSo in the fourth body, your consciousness must become like fire -- going upward. There are many ways to check this. For example, if the mind is flowing toward sex it is just like water flowing downward, because the sex center is downward. In the fourth body one must begin directing the eyes up, not down.奥修(OSHO)中文社区(Meditation,Love)/ T& v! Y8 k0 Q
If consciousness is to go upward, it must begin from a center that is above the eyes, not below the eyes. There is only one center above the eyes from which the movement can be upward: the ajna chakra. Now the two eyes must look upward toward the third eye.奥修(OSHO)中文社区(Meditation,Love)' a% {. L$ i3 j1 `
The third eye has been remembered in so many ways. In India, the distinction between a virgin and a girl who is married is made by a color mark on the third eye of the married one. A virgin is bound to look downward toward the sex center, but the moment she is married she must begin to look upward. Sex must change from sexuality to beyond sexuality. To help her to remember to look upward, a color mark, a tilak, is used on the third eye.
. H# `8 s) Y. E. }  \( FOsho,奥修,静心,爱的艺术,MeditationTilak marks have been used on the foreheads of so many types of persons: sannyasins, worshippers -- so many types of color marks. Or, it is possible to use chandan -- sandalwood paste. The moment your two eyes look upward toward the third eye, a great fire is created at the center; a burning sensation is there. The third eye is beginning to open and it must be kept cool. So in India, sandalwood paste is used. It is not only cool; it also has a particular perfume that is concerned with the third body and the transcendence of it. The coolness of the perfume, and the particular spot where it is placed, becomes an upward attraction, a remembrance of the third eye.奥修(OSHO)中文社区(Meditation,Love)' ~( }- K# }4 b7 F
If you close your eyes and I place my finger at your third eye spot, I am not really touching your third eye itself, but you will still begin to feel it. Even this much pressure is enough. Scarcely a touch, just a gentle fingering. So the perfume, the delicate touch of it and its coolness, is enough. Then your attention is always flowing from your eyes to the third eye.Osho7 O' ^# ]4 `# m0 N: f
So to cross the fourth body there is only one technique, one method, and that is to look upward. Shirshasan, the headstand, the reverse position of the body, was used as a method to do this because our eyes are ordinarily looking downward. If you stand on your head you will still be looking downward, but now the downward is upward. The flow of your energy downward will be converted into an upward flow.
) J& w' M6 O" V: \OshoThat is why in meditation, even without knowing it, some persons will go into reverse positions. They will begin to do shirshasan because the flow of energy has changed. Their minds are so conditioned to the downward flow that when the energy changes direction they will feel uncomfortable. When they begin to stand on their heads they will feel at ease again, because the flow of energy will again be moving downward. But it will not really be moving downward. In relation to your centers, your chakras, the energy will still be moving upward.
; |  \$ d1 m& O2 H: T; `4 ?So shirshasan has been used as a method to take you from the fourth body to the fifth. The main thing to be remembered is to be looking upward. This can be done through tratak -- staring at a fixed object, through concentration on the sun, through so many objects. But it is better to do it inwardly. Just close the eyes!
9 u7 ?# p- @- V! ~Osho,奥修,静心,爱的艺术,MeditationBut first, the first four bodies must be crossed. Only then can it be helpful, otherwise not. Otherwise it may be disturbing, it may create all sorts of mental diseases, because the whole adjustment of the system will be shattered. The four bodies are looking downward, and with your inner mind you are looking upward. Then, there is every possibility that schizophrenia will result.奥修(OSHO)中文社区(Meditation,Love)# M8 m9 ^. h; @) \5 a! Q
To me, schizophrenia is the result of such a thing. That is why ordinary psychology cannot go deeply into schizophrenia. The schizophrenic mind is simultaneously working in opposite directions: standing outside and looking inside; standing outside and looking upward. Your whole system must be in harmony. If you have not known your physical body from the inside, then your consciousness should be facing downward. That will be healthy; the adjustment is right. You must never try to turn the outward moving mind upward or schizophrenia, division, will be the result.奥修(OSHO)中文社区(Meditation,Love)& X3 k0 g$ W2 ~" j- v" E7 F1 J% w1 ^! ^
Our civilizations, our religions, have been the basic cause for humanity's split personality. They have not been concerned with the total harmony. There are teachers who teach methods to move upward to persons who are not even inside their own physical body. The method begins to work and part of the person remains outside his body while a second part moves upward. Then there will be a split between the two. He will become two persons: sometimes this, sometimes that; a Jekyll and Hyde.
; z  ~  p9 w+ N8 X奥修(OSHO)中文社区(Meditation,Love)There is every possibility that a person can become seven people simultaneously. Then the split is complete. He has become seven different energies. One part of him is moving downward, clinging to the first body; another is clinging to the second; another to the third. One part is going upward; another is going somewhere else. He has no center in him at all.Osho,奥修,静心,爱的艺术,Meditation4 [2 W/ O6 Z( ?1 M0 k
Gurdjieff used to say that such a person is just like a house where the master is absent, and every servant claims he is the master. And no one can deny it, because the master himself is absent. When anybody comes to the house and knocks on the door, the servant who is nearby becomes the master. The next day, another servant answers the door and claims to be the master.
. R- ^9 n; Q- C9 }( r( }" Z* G3 {" yaoxiu.comA schizophrenic is without any center. And we are all like that! We have adjusted ourselves to society, that's all. The difference is only of degrees. The master is absent or asleep, and every part of us claims ownership. When the sex urge is there, sex becomes the master. Your mortality, your family, your religion -- everything will be denied. Sex becomes the total owner of the house. And then, when sex has gone, frustration follows. Your reason takes charge and says, "I am the master." Now reason will claim the whole house and will deny sex a home.
4 V) H+ m3 v/ i& p, @Everybody claims the house totally. When anger is there, it becomes the master. Now there is no reason, no consciousness. Nothing else can interfere with the anger. Because of this, we cannot understand others. A person who was loving becomes angry and suddenly there is no love. We are at a loss now to understand whether he is loving or not loving. The love was just a servant, and the anger too is just a servant. The master is absent. That is why you cannot ordinarily rely on anybody else. He is not master of himself; any servant can take over. He is no one; he is not a unity.Osho,奥修,静心,爱的艺术,Meditation. X; a' b# C- j! l+ g4 }
What I am saying is that one should not experiment with techniques of looking upward before crossing the first four bodies. Otherwise a split will be created which will be impossible to bridge, and one will have to wait for one's next life to begin again. It is better to practice techniques that begin from the beginning. If you have passed your first three bodies in past births, then you will pass them again within a moment. There will be no difficulty. You know the territory; you know the way. In a moment, they come before you. You recognize them -- and you have passed them! Then you can go further. So my insistence is always to begin from the first body. For everyone!
6 A) E: C! e* V+ ]2 q5 Y4 l8 tOsho
  q2 x4 `  W1 S. v2 I4 j. XTo move from the fourth body is the most significant thing. Up to the fourth body you are human. Now you become superhuman. In the first body you are just an animal. Only with the second body does humanity come into being. And only in the fourth does it flower completely. Civilization has never gone beyond the fourth. Beyond the fourth is beyond the human. We cannot classify Christ as a human being. A Buddha, a Mahavira, a Krishna, are beyond the human. They are superhuman.
: G$ t! H# ]: e) p+ Z5 @Osho,奥修,静心,爱的艺术,MeditationThe upward look is a jump from the fourth body. When I am looking at my first body from outside it, I am just an animal with the possibility of being human. The only difference is that I can become human and the animal cannot. As far as the present situation is concerned, we are both below humanity, subhuman. But I have a possibility to go beyond. And from the second body onward, the flowering of the human being happens.
6 N% ?( _9 M9 POshoEven someone in the fourth body looks superhuman to us. They are not. An Einstein or a Voltaire looks superhuman, but they are not. They are the complete flowering of the human being and we are below human, so they are above us. But they are not above the human. Only a Buddha, a Christ or a Zarathustra is more than human. By looking upward, by raising their consciousness upward from the fourth body, they have crossed the boundary of the mind; they have transcended the mental body.Osho,奥修,静心,爱的艺术,Meditation; p' `# y+ L: Q9 V% g$ x
There are parables worth our understanding. Mohammed, looking upward, says that something has come to him from above. We interpret this above geographically, so the sky becomes the abode of the gods. For us, upward means the sky; downward means the layer below the earth. But if we interpret it in this way, the symbol has not been understood. When Mohammed is looking upward he is not looking toward the sky; he is looking toward the ajna chakra. When he says that something has come to him from above, his feeling is right. But, `up' has a different meaning for us.
6 f* _1 m- d$ h2 \$ P$ }- lOsho,奥修,静心,爱的艺术,MeditationIn every picture, Zarathustra is looking upward. His eyes are never downward. He was looking upward when he first saw the divine. The divine came to him as fire. That is why the Persians have been fire worshippers. This feeling of fire comes from the ajna chakra. When you look upward, the spot feels fiery, as if everything is burning. Because of that burning, you are transformed. The lower being is burnt, it ceases to be, and the upper being is born. That is the meaning of "passing through fire."奥修(OSHO)中文社区(Meditation,Love)+ u7 {. `5 p! H  c
aoxiu.com5 e+ A. @* Q2 w- R: X4 m
After the fifth body you move into still another realm, another dimension. From the first body to the fourth body the movement is from outside to inside; from the fourth to the fifth it is from downward to upward; from the fifth it is from ego to non-ego. Now the dimension is different. There is no question of outside, inside, upward or downward. The question is of "I" and "non-I." The question is now concerned with whether there is a center or not.
) U# }7 ~3 v( e- n* U. l# t奥修(OSHO)中文社区(Meditation,Love)A person is without any center up to the fifth -- split in different parts. Only for the fifth body is there a center: a unity, oneness. But the center becomes the ego. Now this center will be a hindrance for further progress. Every step that was a help becomes a hindrance for further progress. You have to leave every bridge you cross. It was helpful in crossing, but it will become a hindrance if you cling to it.Osho,奥修,静心,爱的艺术,Meditation: S" E" J, g1 i& z! I: x$ \
Up to the fifth body, a center has to be created. Gurdjieff says this fifth center is the crystallization. Now there are no servants; the master has taken charge. Now the master is the master. He is awakened; he has come back. When the master is present, the servants subside; they become silent.Osho- |0 H  D& r  \9 [. l+ T
So when you enter the fifth body, crystallization of the ego happens. But now, for further progress, this crystallization must be lost again. Lost into the void, into the cosmic. Only one who has can lose, so to talk about egolessness before the fifth body is nonsense, absurd. You do not have an ego, so how can you lose it? Or you can say that you have many egos, every servant has an ego. You are multi-egoistic, a multi-personality, a multi-psyche, but not a unified ego.
% ^5 g$ X2 O! l奥修(OSHO)中文社区(Meditation,Love)You cannot lose the ego because you do not have it. A rich man can renounce his riches, but not a poor one. He has nothing to renounce, nothing to lose. But there are poor people who think about renunciation. A rich person is afraid of renunciation because he has something to lose, but a poor one is always ready to renounce. He is ready, but he has nothing to renounce.
" C5 u& ]- {# a) E% X( xThe fifth body is the richest. It is the culmination of all that is possible for a human being. The fifth is the peak of individuality, the peak of love, of compassion, of everything that is worthwhile. The thorns have been lost. Now, the flower too must be lost. Then there will simply be perfume, no flower.Osho( ~" T2 \9 F) n- I- U, _! s+ S6 j0 H# @" [
The sixth is the realm of perfume, cosmic perfume. No flower, no center. A circumference, but no center. You can say that everything has become a center, or that now there is no center. Just a diffused feeling is there. There is no split, no division -- not even the division of the individual into the "I" and the "non-I," the "I" and "the other." There is no division at all.Osho,奥修,静心,爱的艺术,Meditation8 X7 W* `, m' S) f* N' @- P
So the individual can be lost in either of two ways: one, schizophrenic, splitting into many subpersons; and another, cosmic -- lost into the ultimate; lost into the greater, the greatest, the Brahma; lost into the expanse. Now the flower is not, but the perfume is.
7 M) Y4 y# f! ?OshoThe flower too is a disturbance, but when only the perfume is, it is perfect. Now there is no source, so it cannot die. It is undying. Everything that has a source will die, but now the flower is not, so there is no source. The perfume is uncaused, so there is no death and no boundary to it. A flower has limitations; perfume is unlimited. There is no barrier to it. It goes on and on, and goes beyond.
5 @6 L7 n& ?2 H. E( ]8 _$ ^: x奥修(OSHO)中文社区(Meditation,Love)So from the fifth body the question is not of upward, downward, sideways, inside, outside. The question is whether to be with an ego or without an ego. And the ego is the most difficult thing of all to lose. The ego is not a problem up to the fifth body because progress is ego-fulfilling. No one wants to be schizophrenic; everyone would prefer to have a crystallized personality. So every sadhaka, every seeker, can progress to the fifth body.
2 B; v) _. n+ Q0 c% M( m  e' saoxiu.comThere is no method to move beyond the fifth body because every type of method is bound with the ego. The moment you use a method, the ego is strengthened. So those who are concerned with going beyond the fifth, talk of no-method. They talk of methodlessness, of no-technique. Now there is no how. From the fifth, there is no method possible.aoxiu.com! i+ i; Q2 g# I, q: u$ a* D' F
You can use a method up to the fifth, but then no method will be of use because the user is to be lost. If you use anything, the user will become stronger. His ego will go on crystallizing; it will become a nucleus of crystallization. That is why those who have remained in the fifth body say there are infinite souls, infinite spirits. They think of each spirit as if it were an atom. Two atoms cannot meet. They are windowless, doorless; closed to everything outside themselves.奥修(OSHO)中文社区(Meditation,Love)0 k" ]8 K- A) N4 ?/ P6 s( T4 d
Ego is windowless. You can use a word of Leibnitz: `monads'. Those who remain in the fifth body become monads: windowless atoms. Now you are alone, and alone, and alone.aoxiu.com  m) Z: h6 b. w% Y* l! m, ^# _
But this crystallized ego has to be lost. How to lose it when there is no method? How to go beyond it when there is no path? How to escape from it? There is no door. Zen monks talk about the gateless gate. Now there is no gate, and still one has to go beyond it.奥修(OSHO)中文社区(Meditation,Love)6 @: r6 X7 }& M  ]" {+ h  A# _# D
So what to do? The first thing: do not be identified with this crystallization. Just be aware of this closed house of "I." Just be aware of it -- don't do anything -- and there is an explosion! You will be beyond it.
5 a1 l. v4 ]: V: [% n8 i' W' gaoxiu.comThey have a parable in Zen....奥修(OSHO)中文社区(Meditation,Love)0 U6 @1 d* ]+ Y
A goose egg is put in a bottle. The goose comes out of the egg and begins to grow, but the mouth of the bottle is so small that the goose cannot come out of the bottle. It grows bigger and bigger, and the bottle becomes too small to live in. Now, either the bottle will have to be destroyed to save the goose, or the goose will die. Seekers are asked: "What is to be done? We do not want to lose either. The goose is to be saved and the bottle also. So what to do?" This is the question of the fifth body. When there is no way out and the goose is growing, when the crystallization has become consolidated, what to do now?Osho: P% ^) W: r# p" S. O- v4 g
The seeker goes inside a room, closes the door and begins to puzzle over it. What to do? Only two things seem to be possible: either to destroy the bottle and save the goose, or to let the goose die and save the bottle. The meditator goes on thinking and thinking. He thinks of something, but then it will be cancelled because there is no way to do it. The teacher sends him back to think some more.
6 m0 d% e4 w. [0 h4 F, P0 YOsho,奥修,静心,爱的艺术,MeditationFor many nights and many days the seeker goes on thinking, but there is no way to do it. Finally a moment comes when thinking ceases. He runs out shouting, "Eureka! The goose is out!" The teacher never asks how, because the whole thing is just nonsense.8 l: y& r- E3 m7 F
So to move from the fifth body, the problem becomes a Zen koan. One should just be aware of the crystallization -- and the goose is out! A moment comes when you are out; there is no "I." The crystallization has been gained and lost. For the fifth, crystallization -- the center, the ego -- was essential. As a passage, as a bridge, it was a necessity; otherwise the fifth body could not be crossed. But now it is no longer needed.
' P. S9 ~& d8 \奥修(OSHO)中文社区(Meditation,Love)There are persons who have achieved the fifth without passing through the fourth. A person who has many riches has achieved the fifth; he has crystallized in a way. A person who has become president of a country has crystallized in a way. A Hitler, a Mussolini, are crystallized in a way. But the crystallization is in the fifth body. If the four lower bodies are not in accordance with it, then the crystallization becomes a disease. Mahavira and Buddha are crystallized too, but their crystallization is different.Osho,奥修,静心,爱的艺术,Meditation. a2 M6 Z* \1 A$ l' q2 Y: e; A
We all long to fulfill the ego because of an innermost need to reach the fifth body. But if we choose a shortcut, then in the end we will be lost. The shortest way is through riches, power, politics. The ego can be achieved, but it is a false crystallization; it is not in accordance with your total personality. It is like a corn that forms on your foot and becomes crystallized. It is a false crystallization, an abnormal growth, a disease.奥修(OSHO)中文社区(Meditation,Love)+ M3 K. F! c- E! F+ l2 L: x

7 v" E# V; w( ~1 Z3 W3 w奥修(OSHO)中文社区(Meditation,Love)If the goose is out in the fifth, you are in the sixth. From the fifth to the sixth is the realm of mystery. Up to the fifth, scientific methods can be used, so yoga is helpful. But after that it is meaningless, because yoga is a methodology, a scientific technique.
* \2 u) s' R, {OshoIn the fifth, Zen is very helpful. It is a method to go from the fifth to the sixth. Zen flowered in Japan but it began in India. Its roots came from Yoga. Yoga flowered into Zen.
$ A3 k# n  `& T9 q奥修(OSHO)中文社区(Meditation,Love)Zen has had much appeal in the West because the Western ego is, in a sense, crystallized. In the West, they are the masters of the world; they have everything. But the ego has become crystallized through the wrong process. It has not developed through the transcendence of the first four bodies. So Zen has become appealing to the West but it will not help because the crystallization is wrong. Gurdjieff is much more helpful to the West because he works from the first body to the fifth. He is not helpful beyond the fifth. Only up to the fifth, to the crystallization. Through his techniques, you can achieve a proper crystallization.
- n8 ?- O8 @8 B( i" i奥修(OSHO)中文社区(Meditation,Love)Zen has been just a fad in the West because it has no roots there. It developed through a very long process in the East, beginning with hatha yoga and culminating in the Buddha. Thousands and thousands of years of humbleness: not of ego but of passivity; not of positive action but of receptivity -- through a long duration of the female mind, the receptive mind. The East has always been female, while the West is male: aggressive, positive. The East has been an openness, a receptivity. Zen could be of help in the East because other methods, other systems, worked on the four lower bodies. These four became the roots, and Zen could flower.Osho,奥修,静心,爱的艺术,Meditation6 v) j1 t% q7 Q- o8 S
Today, Zen has become almost meaningless in Japan. The reason is that Japan has become absolutely Western. Once the Japanese were the most humble people, but now their humbleness is just a show. It is no longer part of their innermost core. So Zen has been uprooted in Japan and is popular now in the West. But this popularity is only because of the false crystallization of the ego.
. q. p1 \9 N: n5 wOsho,奥修,静心,爱的艺术,MeditationFrom the fifth body to the sixth, Zen is very helpful. But only then, neither before nor beyond. It is absolutely useless for the other bodies, even harmful. To teach university level courses in the primary school not only does not help; it may be harmful.
( @. {  T  D4 ?! r* ^If Zen is used before the fifth body you may experience satori, but that is not samadhi. Satori is a false samadhi. It is a glimpse of samadhi, but it is just a glimpse. As far as the fourth body -- the mental body -- is concerned, satori will make you more artistic, more aesthetic. It will create a sense of beauty in you; it will create a feeling of well-being. But it will not be a help in crystallization. It will not help you to move from the fourth body to the fifth.
4 C2 o4 m) w% d9 SOsho,奥修,静心,爱的艺术,MeditationOnly beyond crystallization is Zen helpful. The goose is out of the bottle, without any how. But only at this point can it be practiced, after so many other methods have been used. A painter can paint with closed eyes; he can paint as if it is a game. An actor can act as if he is not acting. In fact, the acting becomes perfect only when it does not look like acting. But many years of labor have gone into it, many years of practice. Now the actor is completely at ease, but that at-easeness is not achieved in a day. It has its own methods.
) b9 b: ?/ m" Y0 }; U  COsho,奥修,静心,爱的艺术,MeditationWe walk, but we never know how we do it. If someone asks you how you walk you say, "I just walk. There is no how to it." But the how takes place when a child begins to walk. He learns. If you were to tell the child that walking needs no method -- "you just walk!" -- it would be nonsense. The child would not understand it. Krishnamurti has been talking this way, talking with adults who have children's minds, saying, "You can walk. You just walk!" People listen. They are charmed. Easy! To walk without any method. Then, everyone can walk.奥修(OSHO)中文社区(Meditation,Love)7 F/ L# n) f" A" O
Krishnamurti too has become attractive in the West, and just because of this. If you look at hatha yoga or mantra yoga or bhakti yoga or raja yoga or tantra, it looks so long, so arduous, so difficult. Centuries of labor are needed, births and births. They cannot wait. Some shortcut, something instantaneous must be there. So Krishnamurti appeals to them. He says, "You just walk. You walk into God. There is no method." But no-method is the most arduous thing to achieve. To act as if one is not acting, to speak as if one is not speaking, to walk effortlessly as if one is not walking, is based on long effort.
7 d+ N$ i* O+ ?Osho,奥修,静心,爱的艺术,MeditationLabor and effort are necessary; they are needed. But they have a limitation. They are needed up to the fifth body, but they are useless from the fifth to the sixth. You will go nowhere; the goose will never be out.
# e+ ~2 B0 T6 V5 E* A' a9 A) QOsho,奥修,静心,爱的艺术,MeditationThat is the problem with Indian yogis. They find it difficult to cross the fifth because they are method-enchanted, method-hypnotized. They have always worked with method. There has been a clear-cut science up to the fifth and they progressed with ease. It was an effort -- and they could do it! No matter how much intensity was needed, it was no problem to them. No matter how much effort, they could supply it. But now in the fifth, they have to cross from the realm of method to no-method. Now they are at a loss. They sit down, they stop. And for so many seekers, the fifth becomes the end.aoxiu.com( P1 f/ d! p8 h  T
That is why there is talk of five bodies, not seven. Those who have gone only to the fifth think that it is the end. It is not the end; it is a new beginning. Now one must move from the individual to the non-individual. Zen, or methods like Zen, done effortlessly, can be helpful.奥修(OSHO)中文社区(Meditation,Love)* i5 r/ a6 E9 I7 y3 s4 u: u
Zazen means just sitting, doing nothing. A person who has done much cannot conceive of this. Just sitting and doing nothing! It is inconceivable. A Gandhi cannot conceive of it. He says, "I will spin my wheel. Something must be done. This is my prayer, my meditation." Non-doing to him means doing nothing. Non-doing has its own realm, its own bliss, its own adjustment, but that is from the fifth body to the sixth. It cannot be understood before that.0 Q) z5 x$ w2 l% S
Osho,奥修,静心,爱的艺术,Meditation4 g8 J  Y) X. A& S6 V
From the sixth to the seventh, there is not even no-method. Method is lost in the fifth, and no-method is lost in the sixth. One day you simply find that you are in the seventh. Even the cosmos has gone; only nothingness is. It just happens. It is a happening from the sixth to the seventh. Uncaused, unknown.Osho$ d( L# }2 a& I; i
Only when it is uncaused does it become discontinuous with what went before. If it is caused then there is a continuity and the being cannot be lost, even in the seventh. The seventh is total nonbeing: nirvana, emptiness, non-existence.
5 M# f0 _- F2 K, R  lOshoThere is no possibility of any continuity in moving from existence to non-existence. It is just a jump, uncaused. If it were caused there would be a continuity, and it would be just like the sixth body. So to move from the sixth body to the seventh cannot even be talked about. It is a discontinuity, a gap. Something was, and something now is -- and there is no connection between the two.Osho,奥修,静心,爱的艺术,Meditation  b3 A' E# V1 e/ W/ _
Something has just ceased, and something has just come in. There is no relationship between them. It is as if a guest has left from one door and another guest has entered from the other side. There is no relationship between the going of one and the coming of the other. They are unrelated.aoxiu.com; d/ t2 P; H$ r* ~
The seventh body is the ultimate, because now you have crossed even the world of causation. You have gone to the original source, to that which was before creation and that which will be after annihilation. So from the sixth to the seventh there is not even no-method. Nothing is of any help; everything can be a hindrance. From the cosmic to nothingness there is just a happening: uncaused, unprepared for, unasked for.
6 B3 ?: e0 r% {1 b, w6 c, DOshoIt happens instantaneously. Only one thing is to be remembered: you must not cling to the sixth. Clinging will prevent you from moving to the seventh. There is no positive way to move to the seventh, but there can be a negative hindrance. You can cling to the Brahma, the cosmos. You can say, "I have reached!" Those who say they have reached cannot go to the seventh.
2 V% K4 S" l8 |/ [) }; ~Those who say, "I have known," remain in the sixth. So those who wrote the Vedas remained in the sixth. Only a Buddha crosses the sixth because he says, "I do not know." He refuses to give answers to the ultimate questions. He says, "No one knows. No one has known." Buddha could not be understood. Those who heard him said, "No, our teachers have known. They say Brahma is." But Buddha is talking of the seventh body. No teacher can say he has known about the seventh because the moment you say it you lose touch with it. Once you have known it, you cannot say. Up to the sixth body symbols can be expressive, but there is no symbol for the seventh. It is just an emptiness.
8 k2 X& H: M( b# e$ o8 |OshoThere is a temple in China that is totally empty. There is nothing in it: no image, no scriptures, nothing. It is just bare, naked walls. Even the priest resides outside. He says, "A priest can only be outside the temple; he cannot be inside." If you ask the priest where the deity of the temple is, he will say, "See it!" -- and there is emptiness; there is no one. He will say, "See! Here! Now!" and there is only a naked, bare, empty temple.
# q- L3 y9 |7 l9 i: c3 vIf you look for objects then you cannot cross the sixth to the seventh. So there are negative preparations. A negative mind is needed, a mind that is not longing for anything -- not even moksha, not even deliverance, not even nirvana, not even truth; a mind that is not waiting for anything -- not even for God, for Brahma. It just is, without any longing, without any desire, without any wish. Just is-ness. Then, it happens... and even the cosmos is gone.
5 T2 \5 O  T0 m9 z6 m* R# MSo you can cross into the seventh by and by. Begin from the physical and work through the etheric. Then the astral, the mental, the spiritual. Up to the fifth you can work and then, from the fifth on, just be aware. Doing is not important then; consciousness is important. And finally, from the sixth to the seventh, even consciousness is not important. Only is-ness, being. This is the potentiality of our seeds. This is our possibility.

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在中文的奥修全书中可找到6章。其中奥秘心理学中有3章,静心狂喜的艺术中有2章,谭催的地图中有一章。

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又找到一章
1 B" T: Z) B' U$ l3 cOsho,奥修,静心,爱的艺术,Meditation脉轮能量书Ⅰ 第一章 人是一道彩虹
* q% K" F9 U4 e" SOsho; {8 Q$ V& G& U* {7 ~
The Divine MelodyOsho,奥修,静心,爱的艺术,Meditation4 g% A) D3 P% ^2 H; W1 q
Chapter #3Osho,奥修,静心,爱的艺术,Meditation) d. F# _1 k8 t2 D
Chapter title: The bee has received it's invitation
8 Y5 O; b9 \; K& U4 X9 h& R: w0 J6 oOsho3 January 1977 am in Buddha Hallaoxiu.com6 T& V" U8 [, y; m  [

) Q! P9 H' w& a' J0 NOsho        Archive code:         7701030Osho,奥修,静心,爱的艺术,Meditation; }' n6 M; J" g- H
        ShortTitle:         MELODY036 E9 P/ m4 v& U/ O
        Audio:         Yes
- T: e1 d& k. ?6 Q2 z3 p9 K1 l' nOsho,奥修,静心,爱的艺术,Meditation        Video:          NoOsho5 c: V) P9 X1 {6 o4 P
        Length:         96 mins奥修(OSHO)中文社区(Meditation,Love)$ G3 v- E  Q# o! e3 N4 n

6 N- \0 k1 m+ I: J- T奥修(OSHO)中文社区(Meditation,Love)
* p, Y5 v0 J4 ^- g% vaoxiu.comI.20. MAN NA RANGAYE KAPADA
$ P$ y( O- d4 ~  x  K" j% b4 r
# z) P- t" Z! D/ tOshoTHE YOGI DYES HIS GARMENTS,% h) l7 o' E: x
INSTEAD OF DYEING HIS MIND IN THE COLORS OF LOVE:
" b$ S: m. b$ \6 ~' f" f7 P* C5 s奥修(OSHO)中文社区(Meditation,Love)HE SITS WITHIN THE TEMPLE OF THE LORD,Osho,奥修,静心,爱的艺术,Meditation. c& g% E. R6 f; A/ O0 Q9 [/ d- w
LEAVING BRAHMA TO WORSHIP A STONE.) o6 o- G  y" K, c" C& {! a
HE PIERCES HOLES IN HIS EARS, HE HAS A GREAT BEARD
! }. F$ I! Z4 j( `; J% MOsho,奥修,静心,爱的艺术,MeditationAND MATTED LOCKS, HE LOOKS LIKE A GOAT:Osho,奥修,静心,爱的艺术,Meditation/ _& c) _6 M& x/ R. Y4 W
HE GOES FORTH INTO THE WILDERNESS, KILLING ALL HIS DESIRES,
- h, L  g* D2 h9 q+ k: |9 Aaoxiu.comAND TURNS HIMSELF INTO AN EUNUCH.
  h6 ~# r/ H, P  Z$ }, I# zOsho,奥修,静心,爱的艺术,MeditationHE SHAVES HIS HEAD AND DYES HIS GARMENTS;
" G3 a( l3 |/ O' d" TOsho,奥修,静心,爱的艺术,MeditationHE READS THE GITA AND BECOMES A MIGHTY TALKER.
( B( N' \7 O  ]* A2 d2 YOsho,奥修,静心,爱的艺术,MeditationKABIR SAYS: "YOU ARE GOING TO THE DOORS OF DEATH,
! ^4 b2 T  u; i1 O* E" K3 f# wOshoBOUND HAND AND FOOT."
+ |" W% h- w$ z+ x3 _: y& L! M" j4 DOsho奥修(OSHO)中文社区(Meditation,Love)) W  G( i" {0 ^. F2 h
III.102. HAM SE RAHA NA JAY
- C; [4 {9 ?; Q( f) T9 {* F) aaoxiu.comOsho,奥修,静心,爱的艺术,Meditation. L5 o+ M* X' b7 l+ K$ P
I HEAR THE MELODY OF HIS FLUTE, AND I CANNOT CONTAIN MYSELF:
9 V4 @% q* h8 KTHE FLOWER BLOOMS, THOUGH IT IS NOT SPRING;
3 N, b  [- H- Z2 ~Osho,奥修,静心,爱的艺术,MeditationAND ALREADY THE BEE HAS RECEIVED ITS INVITATION.Osho,奥修,静心,爱的艺术,Meditation& }; h. N* i0 o
THE SKY ROARS AND THE LIGHTNING FLASHES,aoxiu.com: b  x; a3 M" K$ o$ n2 d! K; N: q
THE WAVES ARISE IN MY HEART,Osho,奥修,静心,爱的艺术,Meditation$ F' F) ~9 X0 Q5 l1 G
THE RAIN FALLS; AND MY HEART LONGS FOR MY LORD.
/ M, A0 _+ o. p0 J3 }, _& v" R1 Waoxiu.comWHERE THE RHYTHM OF THE WORLD RISES AND FALLS,
6 `5 B7 U- f; \0 w8 _) n奥修(OSHO)中文社区(Meditation,Love)THITHER MY HEART HAS REACHED:Osho,奥修,静心,爱的艺术,Meditation2 \9 i/ B# L: U5 d
THERE THE HIDDEN BANNERS ARE FLUTTERING IN THE AIR." p& v, f1 d( ^. u# ~  z( f
KABIR SAYS: "MY HEART IS DYING, THOUGH IT LIVES."
, C2 S( @' ?2 I- g2 ^% K8 N: F奥修(OSHO)中文社区(Meditation,Love)Osho,奥修,静心,爱的艺术,Meditation1 d' ~- V# s: {
Man is a rainbow, all the seven colors together. That is his beauty and that is his problem too. Man is multi-faceted, multi-dimensional. His being is not simple, it is a great complexity. And out of that