What I am saying has to be conveyed to as many people as
possible, and as fast as possible. Use all modern media to reach as
many people as possible. Still, be aware that it is very difficult to
communicate. It is almost an impossibility to communicate; still it has
to be done. Even if fragments of what I am saying are understood, it
will be enough to create the field, the energy field, in which the new
man can be conceived.
Even if people misunderstand it... it is better to understand the
truth, but even if the truth is misunderstood it is better than a lie.
Something of the truth will remain in the misunderstanding too. And
truth is a potential power, a great power. Even if a fragment, just a
seed of truth, falls into your heart, sooner or later you will become
the garden of Eden. It cannot be avoided. Just a drop, and the whole
ocean will find its way towards you.
From: Osho - Meditation:The Art of Ecstasy, Chapter 18
A flower that has never known the sun and a flower that has
encountered the sun are not the same. They cannot be. A flower that has
never known the sunrise has never known the sun to rise within itself.
It is dead; it is just a potentiality. It has never known its own
spirit. But a flower that has seen the sun rise has also seen something
arise within itself. It has known its own soul. Now the flower is not
just a flower; it has known a deep, stirring innerness.
How can we create this innerness within ourselves? Buddha invented a
method, one of the most powerful methods, for creating an inner sun of
awareness. And not only for creating it: the method is such that it not
only creates this inner awareness but simultaneously allows the
awareness to penetrate to the very cells of the body, to the whole of
one's being. The method that Buddha used is known as Anapana-sati Yoga
-- the yoga of incoming and outgoing breath awareness.
We are breathing, but it is unconscious breathing. Breath is prana,
breath is the elan vital -- the vitality, the very life -- and yet it
is unconscious; you are not aware of it. And if you had to be aware of
breathing in order to breathe, you would die. Sooner or later you would
forget: you cannot continuously remember anything.
From: Osho - Meditation: The Art of Ecstasy, Chapter 18
It is helpful to practice breath awareness for twenty-one days in total seclusion and silence. Then, much will happen.
During the twenty-one-day experiment, practice Dynamic Meditation
once a day and constant awareness of breathing for twenty-four hours a
day. Do not read, do not write, do not think, because all these acts
are of the mental body; they are not concerned with the etheric body.
You can go for a walk. This helps because walking is part of the
etheric body; all manual actions are concerned with the prana sharira,
the etheric body. The physical body does these things, but it is for
the etheric body. Everything concerned with the etheric body should be
done, and everything concerned with another body must not be done. You
can also have a bath once or twice a day; it is concerned with the
From: Osho - Meditation: The Art of Ecstasy, Chapter 18
The unconscious is not really unconscious; rather, it is less
conscious. So the difference between the conscious and the unconscious
is a difference only of degree. They are not polar opposites; they are
Because of our false system of logic we divide everything into polar
opposites. Logic says either yes or no, either light or darkness; as
far as logic goes there is nothing in between. But life is neither
white nor black; rather, it is a great expanse of gray.
So when I say "conscious" and "unconscious," I do not mean that the
two are in opposition to each other. For Freud, conscious is conscious
and unconscious is unconscious -- it is the difference between black
and white, between yes and no, between life and death. But when I say
"unconscious" I mean "less conscious"; when I say "conscious" I mean
"less unconscious"; they overlap each other.
What is the wisdom of the sands? "Allow yourself to be absorbed in the
wind," says Osho. He clarifies the Sufi approach to religiousness,
which is to become part of the mystery of existence by living
meditatively, being total, and transcending experience itself. These
commentaries do not carry a philosophical message, but are a gesture
towards a world beyond philosophy. Osho describes one of the stories
within this collection as belonging to the "very foundation of
religious consciousness." Deceptively simple, these Sufi tales have a
deeper, underlying significance, and Osho makes it manifest for all to
see. These stories are not for those who want entertainment, he shows
us, but for those who seek illumination.
It has to be understood that there are three types of laughter. The first is when you laugh at someone else. This is the meanest, the lowest, the most ordinary and vulgar when you laugh at the expense of somebody else. This is the violent, the aggressive, the insulting type. Deep down this laughter there is always a feeling of revenge.
"The second type of laughter is when you laugh at yourself. This is worth achieving. This is cultured. And this man is valuable who can laugh at himself. He has risen above vulgarity. He has risen above lowly instincts -- hatred, aggression, violence.
"And the third is the last -- the highest. This is not about anybody -- neither the other nor oneself. The third is just Cosmic. You laugh at the whole situation as it is. The whole situation, as it is, is absurd -- no purpose in the future, no beginning in the beginning. The whole situation of Existence is such that if you can see the Whole -- such a great infinite vastness moving toward no fixed purpose, no goal -- laughter will arise. So much is going on without leading anywhere; nobody is there in the past to create it; nobody is there in the end to finish it. Such is whole Cosmos -- moving so beautifully, so systematically, so rationally. If you can see this whole Cosmos, then a laughter is inevitable.
"I have heard about three monks. No names are mentioned, because they never disclosed their names to anybody. They never answered anything. In China, they are simply known as the three laughing monks. And they did only one thing: they would enter a village, stand in the market place and start laughing. They would laugh with their whole being and suddenly people would become aware. Then others would also get the infection and a crowd would gather. The whole crowd would start laughing just because of them. What was happening? The whole town would get involved. Then they would move to another town.
The whole order of Sannyas was created as group work
Awakening is possible even in a single moment. In that single moment, one can explode into the divine. That is possible, but generally it never happens. One has to struggle for continuous lives, because the task is arduous and one cannot awaken himself. It is very much like this: if one is asleep in the morning, there is every possibility that one can dream he is awake, though he will not be awake.
A group of persons decide collectively to make some effort. Then it is more possible that sleep can be broken. So awakening is really a group work. It can happen individually, and each individual is capable of doing it alone, but it never happens so. The actual working is different, because we never work to our utmost capacity. We never work beyond a ten percent part of the mind. Ninety percent remains just potential; it is never used.