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Chapter 4 – Death is life

Nine Sutras
Chapter 4
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Original Text:

Sun of Consciousness
Chapter #6
Chapter title: The Sutra of Ultimate Life
20 October 1970 pm in Poona, India
[Note: This is a translation from the Hindi Neo-Yoga Sutras, which is in the process of being edited. It is for research only.]

Chapter 4
death is life
My Bbeloved Oones, .

The eighth sutra of Yyoga. When I talked about In the seventh sutra I told you, that conscious life has two forms : self-conscious and selfunconscious. The eighth sutra is: Yoga begins from self consciousness and ends in dissolution of self. YOGA BEGINS WITH SELF-CONSCIOUSNESS AND ENDS WITH THE DISSOLUTION OF THE SELF. To be selfconscious is the way, ; to become free from self is the goal. To be full of consciousness of for the self is meditation, and finally only consciousness remains and the self disappears, . tThat is enlightenment.

Those who do not know themselves, they are certainly behind backward, but those who get stuck at the point of themselves, they are also left lag behind. It is Just as if someone, remains on the ladder after climbing the ladder, ; remains on the ladder then the climb becomes useless. One has to climb on the ladder and one also has also to leave the behind. If he stops on the way, then also he does not reach to the goal. One has to walk on the path and one also has also to leave the path. Tthen one reaches the goal. The path can lead you up to upto the goal only if you are prepared to leave it behind. tThe path. And the path will become a barrier in reaching the goal if one insists on staying on it.

To be filled with full of consciousness of for the self is helpful in dissolving order to dissolve the self. But if you hold on the self itself is held on to, then that which is helpful, the same can also becomes an obstacle. This stura Perhaps it is very most important, perhaps the most important sutra to understand this sutra. We ardently It is our earnest desire to attain to ourselves, but to dissolve the self oneself is a difficult thing. That is why many seekers reach the seventh sutra of yoga but are unable to enter into the eighth. Up to Upto the seventh sutra there is no disturbance barrier to our ego. ; Tthe journey up to upto the seventh sutra is ego-centered. Hence up to upto the seventh sutra if the seeker is asked to renounce wealth, he will renounce wealth. ; Iif he is asked to give up his family, he will renounce his family. , Iif he is asked to give up fame, ambition, the throne, he will give up everything all that. But behind all this renunciation renounciation, the ego goes on becoming stronger.

He will be interested in meditation so that the I becomes more refined; he will be engaged in meditation so that the “I” becomes enhanced. He will be engaged in meditation so that I become something. He will search for the beyond divine so that he does not remain without it. There is no difficulty, no obstacle in coming up to come upto the seventh sutra. The real problem is of understanding the eighth sutra that follows, after the seventh sutra because the eighth sutra is about of losing oneself, of dissolving oneself. Up to Upto the seventh sutra one can attain great powers. , up to Upto the seventh sutra boundless energy will be born, but there will be no becoming one with the divine. Up to Upto the seventh sutra, one will meet oneself only.

Even meeting with oneself is not a small matter thing, ; it is very big. But it is big only in the context of the first last six sutras, ; in the context of the eighth sutra, it is not a big thing. Attaining to oneself is difficult. To know oneself totally is also very difficult, . bBut it is much more difficult to lose and dissolve even oneself. If a person is imprisoned, in a prison then the first condition for him to become free of that the prison will be for him to realize that he realises that he is in a prison. If he does not realize realise that he is in a prison then there is no way for him to get out of that the prison. The first condition for him to get out of the prison will be to know that I am in a prison. The second condition will would be to know the prison well, that what it really is? . Where are the there is a walls? , Wwhere are the exit doors? Where there is the a way out? Where there are the windows? , Wwhere are the bars there is glass? Where there is the weak point from which where it is possible to escape, ? where are the guards? The second step sutra will be to become completely familiar with the prison, to become totally aware of the prison, ; only then it is it possible to be free get rid of the prison.

Deep down inside, the “I” man self is the prison, . in tThe self ego, is the self, is the only prison. It seems to be a small prison, but it is not big. It is full of great energies, full of great treasures, but still it is a prison. Outside of it, is the vast expansion of existence where existencewhere there is freedom, where there is liberation. First of all we are not aware of our own self, how vast it is or what it is that which is so big. To get to know it gets completed upto the seventh sutra. The search for this is total. And when you come to know it is known totally, completely then there is danger, great danger, . I will tell you about that danger. One who manages to get past across that danger will be able to understand the eighth seventh sutra. The moment you become aware that you are I am the master of so many treasures, so many jewels, so much wealth, the prison starts looking like an emperor’s palace and not a prison anymore. Even iIf a prisoner comes to know that there are so many treasures in the prison, so much gold, so much wealth, ; if he comes to know about the treasures of the prison, then most probably he will would also say deny no to the fact that this is a prison and will say that it this is an emperor’s palace. And perhaps this treasure only, will now become the only a barrier to in his getting out of the prison. It is possible that the guards may not have been able to stop him, his chains may not have stopped him, all the arrangements of the prison may not have stopped him from escaping but the treasures he finds found by him in the prison can can stop him.

The danger is that the day we come to know about the whole treasure of our being, the full extent entire power of our bliss, the danger is that we may forget that this self is a very small territory piece of land, it is a very small part of the vast infinity infinite land. It is as if somebody fills has filled water in an earthen pot with ocean water and sets and dropped it afloat into the ocean. The water that is inside the earthen pot is also from of the ocean. , Bbut how can there be any comparison between the ocean water that is of the ocean inside the earthen pot and the ocean that is outside the earthen pot! ?

We are also earthen pots. There is plenty inside. What is within us is precious, Iit is a part of the same nature as divine, a part of the vast infinity, exactly like the vast infinity, and yet ocean but how can it be compared with the vast infinity that what is outside? The earthen pot has also to be broken one day. The This self, the this ‘I’ I-ness, the this ego is surrounding you. But the day you come to know the full entire beauty of the self, that day the earthen pot becomes a pot made of gold. It becomes very difficult to break it. That is why many times strange kinds of egos are born in a seeker. Many times the last thing which stops the seeker on his path of meditation is that place where his I becomes of gold, where he feels that he is I am the master of infinite potency energy, infinite knowledge, infinite power. This declaration becomes a very deep declaration of his inner I . Those who stop here at this, stop at the seventh sutra. And this stopping is just as if a person, after arriving at coming closer to his destination, stops at the door gate. He completes the whole journey but stops just short of outside the destination. And this does happens. : a A person walks thousands of miles, but as he comes closer clser to his destination, it becomes difficult to take even a single step. He is able to walk for miles, he is able to run while till the destination is far away, but as it starts coming closer, exhaustion starts taking over. It has often happened quite often that just after arriving just coming outside their destinations, people have stopped gone on to rest.

Many seekers get stuck at the seventh stages sutra. The eighth stages sutra is a jump. a A great leap big jump. The fact of attaining one’s self is not such a big thing, but the fact of dissolving it losing yourself is much bigger. Then the question arises in the mind, wWhy should one to lose one’s self oneself? If we are not there ourselves are not there, then whatever there will be what is the its meaning, the its purpose of whatever will be there? If the self is will not be there, then what will be enlightenment be for, what will godliness be for the divine, what will be Yyoga be for, what will religiousness be for religion? Freedom can be dropped for for the self. ; but Ffreedom from from the self is a very difficult thing. Freedom for the self is very easy, : your mind feels that I I should become free, liberated. But in freedom from from the self, a big obstacle to the mind arises you get stuck. That Mind is where the readiness ready for that last jump is required. But Yyoga contains the has a way in with which that last jump can be completed.

After the seventh, Tthe most important search that begins when starts for entering the eighth stage sutra after the seventh sutra is for of Who am I? now Tthe search for this begins starts. Up to the seventh sutra you are coming to know What What am I? ‘, you come to know till the seventh sutra. “How far am I.” But Who am I? ‘, you do not know to till the seventh sutra. The search for Who am I? ‘, becomes the eighth sutra. And the deeper we search, the more we find that “I” does not my end is not here either also, ; I exist am not only up untill here but beyond this also, beyond and beyond. The search goes on and on, and all the boundaries get dissolved, and in the end you come to know that whatever is there in existence is, I am all of that. The day you come to know that whatever there is I am all that exist , that day I does not remain, because there remains no “you.” only ‘You’ remains. There remains Nno Yyou anywhere; remains in the outside world. Eeverything is one ‘I’.

At the time of revolution iIn 1857, at a time of revolution in India, British soldiers had killed a sannyasin. He had been silent for thirty years. People had asked him, “Why are you going to become becoming silent?” And Hhe had said, “What I want to say, I cannot say because words are inadequate, incapable and what I can say, I don’t want to say because it is futile insignificant.” And then for thirty years he was silent. He used to wander around, naked, silent. Once, in the night, he was walking on the road and nearby there was a British military camp. They seized caught him, thinking him to be a spy detective. They asked him many times, “Who are you?”. But whenever they asked him, “Who are you?, the question he just laughed. He was in silence, so he could not answer also. And who has ever been able to answer the question, of “Who am I?” till now? It And the answer has never been impossible to give an answer to that question. When you find the answer, there is nobody there in you to answer and, as long as you are there, the answer is no more there.

So this puzzle has not been solved yet and will never be solved. When the seeker gets dissolved, only then is the answer is achieved. Bbut then the answer no longer has been meaning means anything. While And till the seeker exists, the answer cannot be found. So the answer cannot be given because it has not been found.

The sannyasin He used to laughed heartily. The more he laughed, the more angry the soldiers got, and in the end they stabbed plunged the sannyasin bayonet in his chest with their bayonets. They thought that he was deceiving them. At the time of his death he spoke did say two words he broke his thirty years silence at the time of his death. And the answer that he gave breaking of his silence of thirty years was really strange. And the answer that he had given was even more strange, because tThe soldiers were asking him, “Who are you?” He did not give any answer to this. , but Aat the moment time of his death he opened his eyes and laughed again and he spoke had used a great line from the Upanishads. He had said to the British soldiers who had plunged their bayonet in him, “Tattvamasi, Svetketu! That art thou, white man, yYou are also that! , Svetketu!” They had asked, “Who are you?” He had replied at the moment time of dying his death, “You are also that.” He did that.”He had not say said, “Whosoever Whoever I am, you are also that.” That part The rest he dropped, that is understood. He dropped saying whosoever I am…” also that because who will say, “I am that, ? tThere is no I left. He had replied in a roundaboutway. He said, “You are also that, Tthat art thou.”

Who knows, whether maybe the soldiers got did not get the hint or not, ; it is very unlikely difficult that they did could have understood. The search for “Who am I?” Iin the end, this search becomes in the dissolution disappearance of I. And this e search for it can only be done after the realization of the seventh sutra, ; before that it is very difficult. It is easy after the seventh stage sutra. Now we can ask because now we are awake, . nNow we are filled with light, so we can ask, “Who am I?” And this question is the only religious question. You can never find its answer. It is not that you get the answer that you are godliness, you are the divine. as long as such Till you get this answer come, understand that it is your memory system, your mind answering. The scriptures you have read, they are answering. ; Tthe words you have heard, they are answering. ; Tthe doctrines that you have learned learnt, they are answering.

The That eighth sutra will does not be get solved by scriptures, will not be get solved by doctrines. So if your mind gives the answer to this eighth sutra, that you are Brahman, Brahma or what I said just now, “That now’That art thou, then you must have also read it, and then that is not the answer solution. You ask yourself, “Who am I?” and the mind says, “You are that”, that is also not the solution. As long as Till you can give an the answer, it is not you will not find the answer because you don’t have the answer, it; you only have words, a collection of words. This question “Who am I?”, this question should go so deep in you that no the answer does not arise in you, only the question remains, only a silent question remains. Each that your every breath starts asking, “Who am I?”, ; every pore core starts asking, “Who am I?”, ; every heartbeat starts asking, “Who am I?” . sSitting, standing, walking, questioning or not questioning; , it remains only one question starts echoing in your mind, ; “Who am I?” And you don’t find no any answer. There just is no answer because if you had have the answer, with you then there would have been is no need to ask.

But all of us carry have answers, . tThat is why in the eighth sutra all scriptures become barriers. , Aall knowledge becomes a barrier. All Tthat which we call knowledge, all that we have learned learnt, understood, memorized, all becomes a barrier. Even the greatest words become barriers . The Geeta, the Koran Kuran, the Bible all become barriers. Whatsoever Whatever we have read, whatsoever whatever we have learned learnt, all starts becoming a barrier at in the eighth stage, sutra because it is our memory which answers: that I am this, I am this, I am this. All these answers have to be destroyed. These answers are not ours. Those who have given them, must have known before giving them, must have understood before giving them; but these answers are not ours answers. This answer is not our mine. This knowing is not mine, ; it is borrowed, it is stale.

Before reaching this eighth step sutra, one a person will have to drop all knowledge and become totally ignorant. And one who is capable of becoming ignorant tThis ignorance ignorant is of a completely different kind. Socrates has made a small, very beautiful distinction. And Socrates is one among those the people who has have reached close near to the eighth step sutra, . Socrates is one of them. Some village people of the village went to Socrates and said, “The oracle Goddess of Delphi has declared that no one is wiser than Socrates.” They said, “These are the words of the oracle Goddess of Delphi that no one is wiser than Socrates! – . wWhat do you say?” Socrates say?”Socrates said, “Somewhere or the other, there has been some mistake, because I say unto you that no one is more ignorant than Socrates.” The people said, “This is a difficult situation. Now if we believe the oracle Goddess of Delphi then we will have to believe Socrates also. Aand Socrates says that no one is more ignorant than him Socrates. And if we believe Socrates, that no one is more ignorant than him, Socrates then what about Delphi’s words. ? Socrates has put us into difficulty.”

Socrates said, “It is my job to put you into difficulty. I also faced many difficulties before I it became possible for me to reached point here.” But they asked, “What should we believe?” Socrates said, “Go back and ask the oracle Goddess of Delphi.” They went back and asked the oracle Goddess of Delphi, . They went back and asked the oracle, “Socrates says, nNo one is more ignorant than me,’ and you say that no one is wiser than him.” The oracle Goddess of Delphi said, “That is why, that is why I say that nobody is wiser than him because one who has come to know his about one’s own ignorance, he is standing at the very door of knowledge.” They came back and said told Socrates, “The oracle Goddess says that that is why. Now the puzzle has become more complicated. She says that Socrates can call himself ignorant because he is standing at the very door of his destination.” Socrates said, “Perhaps you Ddid you notice that when you came and told me, my first response was, I thought fFrom where did the oracle Goddess of Delphi get this wrong notion?

But the her words of the oracle are were very meaningful. And Iin these words she did had not say said that Socrates is a great wise man; the wisest. Sshe had said that no one is was wiser than Socrates. She had said the negative. She had not said that he was the wisest.

So Socrates said, “When Yyou went back to the oracle Goddess, I went to inquire enquire in the village to find out if there was anybody wiser than me or not? . So I went and asked each and every wise person. They had answers to all the questions except one: they did not have the answer to the question, ‘Who are you?’ ‘Who am I?’, tThey only did not have any answer to this question. So I said to them, that wWhat kind of wise people are you? who still don’t know who you we are? wWhat is the sense meaning of your their knowing anything else? Those who have not yet been able to know who I am, what else will they are, what else would they have been able to know? I So he went to each and every wise person and came back. And then he said, “The oracle Goddess is very clever. She said that nobody is wiser than Socrates. The only meaning of this is that everybody is ignorant in the village is ignorant. but oOnly Socrates is wise enough to know aware that he is ignorant. Tthere is no other meaning. Nobody in the village has even this much wisdom knowledge.

Only the person who experiences his ignorance will be able to get past across the seventh sutra. : Oone who becomes aware that I don’t know anything. Nnot even wWho am I?” am. And when you come to realize know it deeply, intensely, then its pain is utterly exquisite. The pain of not knowing wWho am I?” spreads into each and every fiber of your being core. Then it does not remain a question, then it does not remain an intellectual inquiry which has an answer somewhere enquiry. Then it becomes the intense desperation of your being, the thirst of your being, a constant suffocation of your being – a constant suffocation. does not remain an existential question which has an answer somewhere. Then it becomes the craving of your being, the thirst of your being, then it becomes a continuous anticipation of your being. The being trembles starts trembling with only one burning quest – desire, to know “Who know:”Who am I?” And when you don’t find any answer anywhere, there is no answer anywhere. One who will gets the answer from somewhere is deceiving himself. There is no answer anywhere.

Wwhen you do not find any answer anywhere and the question goes on hurting, driving drives you mad, insane destroys you inside; when nothing else but the question remains only a question, and even the hope of getting an answer fades away, the possibility of an answer fades away, the very expectation for of an answer also fades away; that you will find an answer when that possibility also fades away, and only the question remains, …. rRather it should be said that when the questioner and the question queation become one, at that moment the question also disappears. No You do not find an answer, is found; and the question is also drops dropped. Questionless Unquestioning, in that moment the person enters into the eighth sutra from the seventh sutra. At that moment he does not ask, “Who am I?”, aAt that moment he says, “Tell me that which I am not.” At that moment he asks, “Where I am not not?”

Nanak went and slept outside the shrine at temple of Mecca. His feet were pointing towards the holy stone of Kaaba Mecca. The priests came and said, “Remove your feet. Idiot, you ignorant man. dDon’t you even know that you should not point your feet towards the holy stone. ? Look at this man pointing He points his feet towards the divine. !” Nanak said, “I am in a dilemma diliema. You pPoint my feet in the direction where the there is no divine is not. Take hold of Grab my feet and point them where there is no divine.” The Those priests were in got into great difficulty. They did not dare to point Nanak’s feet anywhere else, because the divine is everywhere.

The day the very question “Who am I?” drops is dropped, that day there remains no concern anymore about “Who am I?” That day, even if somebody questions questioned it, our only answer will be: , “Who am I not? I am everything.” That day the barrier of the wall of self standing in between disappears. , Iit crumbles. It is absolutely a wall of dreams. It is a wall of thoughts, a wall of memories, a wall of beliefs, . yYou have believed that you are like this and this and that is why the wall is there. This wall crumbles. The moment it crumbles, the person becomes one with the infinite. Then the self- centered personality disappears.

It is not that you disappear get destroyed. , Iit is not that you are finished. No, you are still there, and with more totality. Bbut you do not remain the I, you become everything. Then you do not remain a wave, then you become the ocean. Then you do not remain a drop, you become the vastness. You die as “you” and exist as ‘I’ but become like the divine. That is why nothing is lost by losing the I. Just as nobody loses anything by waking up from a night’s dream, in the same way nobody loses anything by waking up from the dream of I. He gains something by waking up from a night’s dream, some awakening. He also gains something by waking up from the dream of I‘, he gains a divine life. The trivial wall falls apart, insignificant barrier breaks down. Tthat meaningless enclosure cycle breaks. , Tthat dividing line of I gets dissolved. Tthere is no need for it now. Up to now Iit was needed; up to till the seventh sutras step, till the seventh sutra, it was needed. The journey untill now has been completed with the help of this I. If the illusion of the that I is not there, then this that much of the journey cannot be completed. So even Llies also help in the journey, illusions also help in the journey. but Tthey cannot take you to the destination, they cannot go with you to the destination.

A One Christian priest was imprisoned in a Russian jail for twenty years. He has written a very unique book, in God’s Underground “In God’s Underground”. He was a beautiful man; that he called his prison which was a dark cell under the ground, “In God’s Underground , and he wrote a small book. The dark cell That was a godly also God’s hidden house, hidden under the ground. He was imprisoned in a dark the cell for twenty years. , and Ffood used to be thrown in once a day, . but hHe did not hear anyone’s voice. But aAfter he had been in the cell for only five-seven or six days, suddenly somebody started knocking at the wall from next door. He tried to but he could not understand much but what could he understand from the knocking. But he understood this much that there was another prisoner next door. Then fFor twenty years, they lived together with a wall in the middle. Then they between and slowly they invented a language by knocking. : one knock for A, two knocks for B, three for C – C-this kind of language they slowly developed this kind of language. Then they got to know each other’s name and started sending giving messages to each other. Then tThey also started greeting each other when they got after getting up in the morning. and Then they started wishing good-night to each other at night. Then their communication gathered speed, ; a code was developed. If these two came persons come out of the prison, do you think then will they would still talk by knocking on the wall? No, they would will not. They had to develop a sign language without which it, it would was not have been possible to talk through the wall.

A person’s I is also a code language which has to be used all around this the world where we are enclosed in our own walls, where we have to knock and talk to each other. So we name the other, : we call somebody Rama, somebody Krishna, somebody something else, and so on. All names are false. No child is born with a name, but without a name it will would be very difficult to talk through walls. So the name Krishna means two knocks. ; the name Rama means three knocks. So wWe create an acquaintance get acquainted with each other by knocking. that iIf we knock three times then know that I am we are calling you. Yyou are now Rama and you are now Krishna. ! We stick names on people, . tThis is a code language, where there is no other way to talk through walls. We give everybody a name. If I want to call a certain person somebody then I say, “Rama, come here.” I can also have a name. I have have a name but if I call out my own name then it will would be very difficult to make out whether I am calling someone else or myself. That is why the codelanguage is two-sided. : Wwhen I want to call myself then I say I ,” and when I want to call somebody else then I call out his name. When you also want to call yourself you also say I ,” and when you want to call someone else you call out their name.

Swami Rama went to America, . hHe used to call himself Rama ; . Hhe had stopped saying “I.. Naturally, if you break the code language, there will be difficulties difficulty. He used to refer to call himself Rama. If somebody used to laughed at him on the road way or somebody swore at him, he used to come back and say, “Today, Rama was in a great difficulty. Ssome people cameby and started swearing at him.” In America, So people who were unacquainted, with this in America used to ask, “What do you mean? What are you saying? Rama who?” Then he would used to say, “This This Rama.” At first Tthey found it were in great difficulty. Slowly they understood the code : that this man calls himself Rama.

But whether we call ourselves Rama or say I‘, give ourselves a name or use the a pronoun, use I we are born neither with I nor with a name. Children come to know about you first. ; Llater on they come to know about I. Children become you thou-conscious ‘thou’conscious first, ; first they come to know about others, I‘, they come to know later. When yYou becomes very certain, sure – that is why sometimes some children are heard saying about themselves, “He is hungry.” Small children will talk like this. But say, Wwho is hungry?“, I has not developed yet. I has to develop.

For communicating Iin the communication of this life, where each of us is enclosed in a circle of his own, in walls of his own, a code language has to be developed. I is only an indication indicator, is a hint towards someone in me whose identity whom even I am not aware of don’t know that who he is. Krishna, Rama, are indications about one of indicators towards whom even I am unaware don’t know who he is. We are all standing on the other side of the wall. We are all like prisoners who go on knocking at our own walls. But life is like that, . wWe do not understand this because we move carrying our prisons cells, our walls, with us and the walls are fixed ourselves. ‘Those prisoners are imprisoned, the walls are fixed at one place.’

Right from birth we carry our prisons, our walls, with us; ourselves, that is why we never come to know about it that I am carrying my walls with me. A husband and wife their whole life, go on talking through two walls their whole life in a code language that through two walls, which is understood only once in a while, which and when it is never not understood, or at least then it is not often understood. A father and son also talk, friends also talk, but through walls. They knock, saying something else, one thing; the other understands something else. He knocks in fear and they understand something else on the other side. But they forget one thing: that both I and you are utilitarian words, not the truth. They have a certain utility, but they are not the truth.

That is why the moment we go in start searching of the for I‘, we will find that the I is nowhere; to be found. Iit is nowhere to be found. If Just as the man whose name is Krishna, were to go if he goes inside himself in search of Krishna, do you think he then would he find Krishna anywhere? That label is stuck outside the container. If you go searching for it inside, you will not find it anywhere. I is also nowhere inside. They are utilitarian words, inventions of language, but they are not important. And untill the seventh stage sutra, the seeker is not hindered by them, ; in fact they help him, because he comes up to till the seventh stage sutra only in the search of I only. Up to the seventh stage, he searches for Ppower for I, peace for I, freedom for I, godliness the divine for I‘, .” he comes in search of these till Up to the seventh, sutra. Till the seventh I is utilitarian not the truth. After the seventh stage, I starts becoming a barrier, its utility has finished gone waste now. At the eighth tThat code language has to be broken at the eighth. There is pain when you break it at the eighth, because we did everything for this I‘, .” wW lived for this I, we died for this I‘, .” jJust for this I ,” who knows how many times we took birth.

An Indian mystic fakir went to China from India. His name was Bodhidharma. The Eemperor of China came had come to welcome him. On the way to entering as Bodhidharma entered the kingdom, . At an opportune moment, the Eemperor who had come said to welcome him, saw his chance and said to him, “I am very disturbed, . pPlease tell me a way to attain peace some way.” Bodhidharma said, “Come tomorrow morning at three o’clock and I will make you peaceful.” That Eemperor had asked that question to many other monks, fakirs and they had given him different ways, various methods and techniques. bBut this man seemed to be strange. He said, “Come tomorrow morning at three o’clock and I will make you peaceful. The emperor also He had his doubts as to whether also that this matter could cannot be solved so easily easy. He had been disturbed his whole life, ; he had tried many methods ways, but he had did not attained peace. He said again to Bodhidharma, “Perhaps you do not know about my difficulty. Whatever wealth I need, I have attained it, but I cannot find peace. However much Whatever fasting the monks fakirs told me to do, I did, but I cannot find peace. I have built hundreds lakhs of thousands of temples, but I cannot find peace. Whatever good deeds I was told to do, I did them twice over their double, but still I have not been able to cannot find peace.”

Bodhidharma That fakir said, “No more talk, ! cCome tomorrow morning at three o’clock and I will make you peaceful.” The emperor was He felt amazed. He thought, “All right alright, we will see at three o’clock. But Nnow he felt doubtful as to that whether it would is even be all right to go to this man at all or not. He was going coming down the steps stairs of the temple where Bodhidharma was staying, he had just reached the last step when Bodhidharma shouted to him and said, “Listen, ! bBring this “I” with you, otherwise who will shall I make peaceful. ?The emperor He thought, “More madness!” He thought that wWhen I will come then naturally “I” will naturally be with me. Bodhidharma said, “Remember to bring it, don’t leave it at home.” In the night the Eemperor thought about it many times, that whether he should go or not, but thought he had never before encountered a man who had said that he would make him peaceful.

In the morning, gathering all his courage, he arrived came at three o’clock. He started climbing the steps stairs. He had not even climbed the first step stair when Bodhidharma said, “Did you bring your “I” with you or not?” Emperor Wu said, “Why are you joking with me, ? wWhen I have come, then what is the question of bringing how can I not bring “I” with me?” Bodhidharma said, “I ask deliberately, because I am here and I can see it that I am here, but still my “I” is not with me now. That is why I asked whether you had brought it with you or not, otherwise, who will I make peaceful?” Emperor Wu could not understand what Bodhidharma was saying. Then again Bodhidharma spoke again said, “All right Alright, now that you have come. , Aand you say that you have brought it with you, . then Now sit. Close your eyes and look for your “I, see where it is, and then get hold of it and give it to me so that I can make it peaceful.

The emperor He said to Bodhidharma, “I was doubtful last night about whether only that I should come not go. What are you talking about? Is “I” something that I can catch hold of and give to you?” Then Bodhidharma said, “All right Alright, if you cannot give it to me then at least you yourself can catch hold of it inside you? .” The Eemperor said, “I have never tried it.” Bodhidharma said, “Then try it.” The emperor sat is sitting there with his eyes closed, and Bodhidharma was is sitting in front of him with a big stick in his hand.

The emperor was feeling scared also. It was is night, it was is dark, and he had come alone, trusting this that monk. Who knows, what he intended intends to do? Bodhidharma would sometimes move the emperor’s his head with his the stick and say, “Search, for it! dDon’t miss any corner. ! Wherever you find it, grab it.” Quarter of Half an hour has passed, half quarter of an hour has passed, an hour has passed, two hours have passed and the that emperor has got lost somewhere! The morning sun started rising. Bodhidharma said, “Now should I take my bath and do other things? You have not been able to catch it untill now?” The emperor opened his eyes and he fell at Bodhidharma’s feet. He said, “I had never noticed that there is no such thing as “I” inside. When I went to look, it was nowhere to be found. I looked into every nook and corner. Everywhere I looked everywhere, but “I” is nowhere to be found.

Then Bodhidharma said, “Now whom should I make peaceful? I have been am sitting here with this stick in my hand for three hours.” The emperor said, “Now there is just silence inside me it has become silent, because when “I” is not there, then what kind of disturbance can there be? These three hours there was were the hours of my just silence only. As I started looking and as I started becoming aware that I am not finding anything achieving, something went on becoming silent. Now I can say that it was wrong to say that I was disturbed. I itself was the disturbance. Bodhidharma said, “Go, and beware of the “I” in the future, ! dDon’t cling on to it again.

Emperor Wu had has got it written on his grave, that I heard the words of thousands lakhs of sannyasins and saints, I heard thousands of scriptures, but I could not catch hold of the secret. And then, after coming in contact with a strange monk fakir, I looked inside and all the secrets were revealed to me came out into the open. There was no I which had to be I made silent. There was no I which had to be purified. There was no I which had to fought with and conquered. There was no I for which godliness God and enlightenment had to be found. There was no I there.

The eighth sutra is the sutra of looking for “I” and then losing the “I. The moment the “I” is lost, everything is attained. “I” means that we are holding on to something against everybody else. If we say “I” meaningfully rightly, then “I” means a point of resistance.

We are holding on to this I against everybody else, in enmity with everybody else. We have dropped everybody and caught hold of this “I. This “I” is just like the boundaries of countries India, Pakistan. , or If we go and looking, then there is no boundary on the ground demarcating where India ends and Pakistan begins. ; Tthere is no boundary anywhere, . And there is no boundary where India ends and China begins. These boundaries are nowhere except in the minds of the politicians. These boundaries are nowhere. Aand it would have been alright if the politicians had any brains, that would give us some consolation. There are no boundaries anywhere except on the political maps. Go up, ; if you look from above, from the sky, then there is no India, no Pakistan, no China, no Japan. There are no boundaries. If somebody there is somebody on Mars and looking towards the earth, then will he be able to see any boundaries?

When Yuri Gagarin went into the space for the first time, his countrymen were expecting that he would send some message to them from there, some message from the space, ; that he would shout, Long live Soviet Russia‘, !” or something like that he sould say something like that. But the first words that came out of Yuri Gagarin’s mouth were are worth understanding. “My world, my earth.” This is worth understanding. Russia” He did not say come out of Yuri Gagarin’s mouth, the words which came out of his mouth were “My Russia World, ; he said, “My Eearth. Looking from such a great height, no country remained. Looking from such a great height, the whole earth had become one, the whole world had become one. The words that he said were, “My Wworld! , Mmy Eearth!” When he returned, Moscow asked him, “Why didn’t did’nt you say, ‘My Russia?'” He said, “No Russia remained from there. There, Aall the boundaries were lost there!.

In the same way, when one goes into the inner sky, the boundaries of “I” and “Yyou” are lost there. They are also man’s utilitarian boundaries drawn on a map. Just as my house makes a false boundary, my “I” also makes a that false boundary. Just as my country makes a false boundary, my “I” also makes a false boundary. But these lies will work only up to till the seventh step sutra, not after the seventh step sutra. If you want to walk on the earth, if you want to walk horizontally, then Russia, India and Pakistan will be there walk, ; but if you want to make a vertical flight, then Russia, India, all countries will be lost. For Oone who wants to rise high in the inner sky, his “I” and “Yyou” all will be lost, and when “I” and “Yyou” are lost, then that which remains, the remaining is the divine. This is the eighth sutra of yoga.

And the ninth sutra is a small one, I will finish my talk after telling you about it.

The first sutra, I had said, was: Life is energy life energy. The ninth sutra is about death of yoga. Death is also energy. ; Ddeath too is energy. It is not that only life is energy, death also too is energy. It is not that only life is life, ; death too is life. And it is not that only life is worth enjoying liking, ; death too is very beautiful. It is not that only life is worth welcoming, ; death also needs a welcome, an open door. And one who does not accept death will remain deprived of life. And oOne who accepts death will be entitled to the ultimate life.

Death too is energy, death too is divine, death too is god. DEATH TOO IS ENERGY; DEATH TOO IS LIFE, DEATH TOO IS THE DIVINE. That It is the ultimate sutra of yoga. ; Iit is the last sutra. For the Oone who will be able to see death in the same way as life; , it is like that, ; it is just a question of seeing it. And after the eighth sutra, it will will be possible to see it. The day you come to know that there is no “I, that day you will come to ask know, wWhose death? What kind of death? Who will die? Who can can die? as long as Till the people continue to say, that I will not die, I am immortal, my being soul is immortal, till then understand well that all this that talk is just what they have heard from others. When someone says that there is no “I” and that all what is deathless there is divine, then understand that they have experienced this is something. The irony is that the I wants to be immortal but the I is am not there. The Oone that who wants to become immortal we don’t have, is not there and the one who is immortal, we do not know nothing about it.

At the time of Ramakrishna’s death, it had become clear three days before that he was leaving Ramakrishna is taking leave now. So his wife Sharda became very worried and upset she would cry. Ramakrishna asked her, “Why are do you crying? Bbecause the one who is, is not going to die. And did you love this body known as me “I” or did you love the one who is?” Sharda said, “I loved the one who is.” Ramakrishna said, “Then drop the worry. And Then, when he who is not dies, do not break your bangles.” She There was the only one widow in India who did not break her bangles after her husband’s death Then Ramakrishna died. Everybody else cried and wept, but Sharda did not Sharda. And she would not agree to break her bangles. She remained the same as she always was. Everybody said, “What are you doing? Ramakrishna is dead.” She said, “The Oone who has died was not there in the first place, and the one who was there, still is. These bangles are to remind me of this in this memory. Sharda remained a bride even after Ramakrishna’s death. She never said that Ramakrishna is dead, and whenever somebody asked she would say, “That body had become worn and torn, ; he has only changed clothes.” In reality, in death only clothes are changed, only garments garbs are changed.

The day you come to know this and you will know it at the eighth stage, sutra that your I is am not there, then who will die? Then where is death? Then there is no way to die. And Then if someone is cuts with a sword, then who will be cut? He can only cut the “I”, who else? When there is no “I”, then there is nobody to be cut. What Krishna said to Arjuna that neither anyone anybody dies nor does anyone anybody kills means its meaning is only this much that there is no one there nobody. The shadows that which are seen become small and larger and smaller with the rising and setting of the sun. They are not there, ; they become small and larger and smaller with the sun’s shadow.

Aesop Gibran has written a story that a fox has comes out in search of food. The sun has risen is awake and is behind the fox. ; Tthe fox’s shadow is falls very big, like big tall trees. The fox think, thought tToday I will need a lot of food. I have such a big body. The fox does not have any mirror to see her body, ; she has only her shadow. And even the reflection in the mirror is only a the shadow will be visible, what else? And it one who is also standing on the other side of the mirror, it is said by those who know, that the one who is standing in front of the mirror he is also a shadow. The fox saw She had seen her shadow, a long shadow like the trees. She thought in her mind, “This is a great problem difficulty. Today I will have to search for more bigger food. I will need at least a camel. She went on searching, . tThen it was afternoon and the sun came overhead. The shadow shrank and became small. The fox looked down and said, “I must be really am very hungry. to have shrunk like this, but Nnow even if I find something small, it will do. The Her shadow had has shrunk. , Iit had has become small. , Bbut the that fox believed believes the shadow to be her existence, her body its being.

On a deeper level, Wwhat we call body, in a very deep dimension is no not more than a shadow. a A shadow materialized. , a A shadow, which has become visible because of the density of racing energy particles. All Tthe coming and going is of this that shadow. , Bbut as long as the till “I” is there, we till then there is identity with this that shadow.

The ninth sutra is, : death too is life, death too is energy, death too is the divine. Death too is life, death too is energy, death too is the divine. And one who knows death too as the divine attains to enlightenment. Enlightenment means, that there is no death for such a person. Enlightenment means a such death where there is no death.

I have told said to you these nine sutras of yoga. These nine sutras can be told said in twelve dimensions, can be told said in twelve different ways. I have told them said in only one way. These nine sutras can be told said in twelve different ways. , Aand when you multiply twelve by with nine it becomes one hundred and eight. The malas malas with one hundred and eight beads that you have seen around in the necks of sannyasins are nothing more than a symbol of these nine sutras that which can be told said in twelve ways. And below those one hundred and eight 108 beads you must have also seen the one hundred and ninth bead, part which is known as sumeru sumeru. Anybody starting from anywhere in on these one hundred and eight ways will reach to that same ultimate peak one. I have told you said these nine sutras of yoga to you only in one dimension. They can be told said in twelve ways, thus making for one hundred and eight 108 methods of meditation. Oone method of meditation is developed from each dimension of each sutra. But from wherever one starts, he definitely arrives at reaches the same place. Even if someone somebody does not start from anywhere, then too, wherever he is standing, he is standing in it at the same place. ; Tthe only difference is that he does not come to know where he is standing.

I have heard about a one fakir who that he used to just lie on in the way of a pilgrimage. The pilgrims used to climb that way to get to and go on the top of a the mountain. They would used to say to the fakir, “You go on lying there, go on lying there all the time, . Aren’t shouldn’t you ever going to climb up and go on for the pilgrimage? So the fakir would used to say, “Where you are going, I am already there.” Then again while returning when somebody on the way back asked him, “Are Will you going to go on lying here, or will you get up climb up and move travel?” Tthe fakir would used to say, “From where you are coming, I am already there.” Those pilgrims could would not understand and would used to go on their way away from there.

The day you come to know, after the journey is over, you will find it hilarious very funny. Zen masters say that when you come to know, you find it hilarious very funny. They Zen masters have a saying, that wWhen you come to know, then nothing remains except for laughing while sipping a cup of tea, nothing remains. Somebody asked When someone was asking Rinzai, “What is this? What kind of talk is this that we have heard, that when you attain enlightenment, then except for laughing and sipping tea, nothing remains?” Rinzai said, “Really, nothing remains, because when you come to know, then you also become aware that I was like this always. Wwhat I have found, I already had, it and what I searched for, I had never lost it. But still you have to make such a long journey.

A small story and then I will complete my talk.

I have heard, : A billionaire, just before his death, a billionaire became aware that he had never experienced bliss. He must have been fortunate. Ssome people become aware only after death. He became aware before death that he had not experienced bliss. Death was closeby. , and the Aastrologers said, “Be quick, Tthere are not many days left, be quick.” He said, “I have been hurrying all my life, but where can I find is bliss? And now I have the means to buy it. I am ready to buy it at any cost.” The Those astrologers said, “That we do not know. We can only tell you to say that hurry because death is closeby. And if you come to know, then let us know too, also because we will also have to hurry, . dDeath is also closeby for us. But he said, “But wWhere should I look for it?” They replied said, “We don’t know. You jJust go and look for it, anywhere, just look for it. !”

He got on climbed his fastest horse. He put diamonds, jewels worth million crores of rupees on his horse, and then, going to each and every village, he started shouting, “If somebody gives me a glimpse of bliss, then I am ready to give him all this.”

Then he reached a village, where there was a Sufi fakir. The people of the village said, “You have come to the right place. There is a man in this village who solves these this kinds of absurd problems.” He said, “Absurd problems! ?” The people of the that village said, “We have also learned learnt a few absurd things by being in his company. One thing we have learned is this; learnt, that your problem it is quite absurd, absurd because nobody can buy even a glimpse of bliss with money, . bBliss is very far away. But still you have come, and you did right. You have come to the right place. Tthere is such a man in this village.

The fakir That man was found and searched for. Tthe villagers took the billionaire to him. That The Sufi fakir, Nasruddin was sitting under a tree. ; Tthe sun was setting. The villagers said, “This is the that man. ,and the That billionaire threw down his bag full of gold and diamonds, and jewels, and said, “I am ready to give all this. Tthere is wealth worth millions crores in it. but I want a glimpse of bliss.” That fakir looked at him from head top to toe bottom. He said, “You want a real true glimpse?” The billionaire He said, “Yes, a real true glimpse.” He had just finished speaking was able to utter only that much, when the fakir grabbed the bag and ran away. For a moment that rich man stood there dumb-founded and then he started wailing crying, “I am ruined, I am dead.” But by till then the fakir had gone far away into the darkness. The villagers knew that fakir, that he would do something absurd. , and Tthey said, “We told you right at in the start beginning that this is the man who can answer absurd questions.” The rich man said, “Is this an answer! ? Catch him!” The people ran after him. and Tthe rich man also ran. But Tthe village was known to the that fakir. and Hhe started eluding them by running through the back alleys. The whole village was woken up. He eluded everybody; the whole village was woken just to wake up, and the whole village. Then the whole village was running after the fakir and the billionaire. Then Nasruddin came running back he came to the same place, the tree under which the horse was standing. He threw the bag down from where he had picked it up and stood behind under the tree. The rich man, huffing, puffing, perspiring, reached there. He saw the bag, picked it up, hugged it, and bowed down to the divine, saying said to god, “Many, many A great thanks to you!” The That fakir said from behind the tree, “Did you get a glimpse?” The rich man answered said, “Yes, I definitely did. I feel experienced great bliss.” The That fakir replied said, “So now get on your horse and go.”

We do not know what The thing that we own, until we lose it that also, we do not know. The whole journey of this world is of losing that which we have to attain. What wWe already have, we are not aware of what we already have until it till we lose it once. We have lost it, we will have to search for it. Then the day we find it, nothing will remain then except for drinking tea and laughing, nothing will remain.

In China, when three mystics saints attained to enlightenment, they started roaming through in villages, laughing . And whenever somebody asked them about it, they would laughed. One laughed, the second laughed, all three laughed, ; then the laughter would spread through in the whole village, and then people would gather at the crossroads and laugh. When Ppeople asked them, that wWhy are you laughing, ?” then they would used to look at each other and laugh. , Aand then a wave of laughter would spread everywhere. Then tThose three became famous in the whole of China as the Three lLaughing sSaints. Before dying they left a paper with this written on it, : “We laugh at ourselves because what we were searching for, we already had, and we laugh at you because that what you are searching for, you already have it.

These nine sutras I have told said to you in these nine sutras during the four days. , Nnot so that because your knowledge may increase. , Nnot because so that you may become more knowledgeable. You are already very knowledgeable, you all all are. Nothing will be achieved by adding making anything addition to this knowledge of so many lives. I have told you said these sutras not to increase your knowledge, not but to take increase your knowledge, but to take away your knowledge from you. I have not told said these sutras so that you can collect may get some doctrines and become dependent on them. You already have many doctrines and many scriptures to depend on, and if you had been able to saved yourself with the help of them from those, even then you might already have been saved. You will not be saved by being dependent on these few words of mine either

All the doctrines, all the scriptures, all the words become a burden on your head and drown you.

I have not said these things so that you become dependent on them. I have said these things to you so that you become aware of your helplessness. I have not said these things to you because I think that you may understand them by my if I telling them to you, . I do not think that at all. ; I do not do think such foolish things. If you were had been able to understand just by my telling them, saying it then it would be have been very easy, ; one man could would have made you understand already. , Aand by till now the whole world would have become wise. But Buddha became tired and died, Krishna became tired and died, Jesus became tired and died, Mahavira became tired and died, and but the world’s ignorance did not become any smaller improve an inch. That is why I do not think that anything will happen now through by understanding words.

Then why do did I say these things to you? I say said these things to you so that even if you start doubting your intellect even a little bit, that then it is enough. If you become a little doubtful and if you start doubting your intellect a little bit, that then it is enough. I say said these things to you so that you understand that understanding words is not enough. ; Ssomething else will have to be done. Nothing will happen just by living with the understanding of words. The ignorance will be suppressed, and it will not go away. To know about know is not enough. Yyou will also have to do do something. Actually, without doing anything, you do not attain to get real understanding. The understanding that you get without doing anything is deceptive. And false coins can deceive you and look like for real coins.

I have said these things to you so that you can set out on a journey of doing. Even if you walk only an inch, it is better than a thousand inches of thinking. And even if you do a mere fraction, it is better than a mountain of knowledge – because even a mountain of knowledge will not save you, where as even an ounce of experiencing is enough. It is the doing – that which has been known through doing – that becomes a boat to carry you across. And that which has been known by hearing, reading or mere intellect, also become a boat, but a paper boat. A paper boat may cross the river if you don’t try to get into it, but if you get into it, then not only does it not cross the river, it actually drowns you.

We are all sitting in paper boats. There are different names for these paper boats: some are called the Koran, some are called the Bible, some are called the Vedas, and others are called yet something else. Nevertheless, they are all paper boats; they are nothing more than black alphabets inscribed on paper.

If you wish to search for godliness, it has to be done by descending into the energy of life. Only there will you find a Gita that is not a paper boat, only there will you find a Koran that ids not a paper boat, only there will you find Vedas that are not made of godliness.

I have said all these things in the hope that, perhaps, you may get nudged a little and you may take off on some journey.I am grateful that you have listened to me with such love and silence. Now to end, I bow down to the divine that dwells in you all. Please accept my pranams, my offering of respect.

About osho

Osho defies categorization, reflecting everything from the individual quest for meaning to the most urgent social and political issues facing society today.

His books are not written but are transcribed from recordings of extemporaneous talks given over a period of thirty-five years.

Osho has been described by the Sunday Times in London as one of the “1000 Makers of the 20th Century” and by Sunday Mid-Day in India as one of the ten people – along with Gandhi, Nehru and Buddha – who have changed the destiny of India.

Osho has a stated aim of helping to create the conditions for the birth of a new kind of human being, characterized as “Zorba the Buddha” – one whose feet are firmly on the ground, yet whose hands can touch the stars. Running like a thread through all aspects of Osho is a vision that encompasses both the timeless wisdom of the East and the highest potential of Western science and technology.

He is synonymous with a revolutionary contribution to the science of inner transformation and a approach to meditation which specially addresses the accelerated pace of contemporary life.

The unique Osho Active MeditationsTM are designed to allow the release of accumulated stress in the body and mind so that it is easier to be still and experience the thought-free state of mediation.

Osho international meditation resort

Every year the Osho International Mediation Resort welcomes thousands of people from over 100 countries who come to enjoy a holiday in an atmosphere of meditation and celebration. The 40-acre resort is located about 100 miles southeast of Mumbai (Bombay), in Pune, India, in a tree-lined residential area set against a backdrop of bamboo groves and wild jasmine, peacocks and waterfalls.

The basic approach of the resort is that Zorba the Buddha: living in awareness, with a capacity to celebrate everything in life. Many visitors come to just be, to allow themselves the luxury of doing nothing. Others choose to participate in a wide variety of courses and sessions that support moving toward a more joyous and less stressful life by combining methods of self-understanding with awareness techniques. These courses are offered through Osho Multiversity and take place in a pyramid complexes next to the famous Osho Teerth zen gardens.

You can choose to practice various meditation methods, both active and passive, from a daily schedule that begins at six o’clock in the morning. Each evening there is a meditation event that moves from dance to silent sitting, using Osho’s recorded talks as an opportunity to experience inner silence without effort.

Facilities include tennis courts, a gym, sauna, Jacuzzi, a nature-shaped Olympic-sized swimming pool, classes in zen archery, tai chi, chi gong, yoga and a multitude of bodywork sessions.

The kitchen serves international gourmet vegetarian meals, made with originally grown produce. The nightlife is alive with friends dining under the stars, with music and dancing.

Make online booking for accommodation at the new Osho Guesthouse inside the resort through the website below or drop us an email at [email protected]

Take an online tour of the meditation resort, and access travel and program information at: www.osho.comThe daily meditation schedule may include:

Osho Dynamic MeditationTM: A technique of shaking free one’s dormant energies, and through spontaneous dance and silent sitting, allowing these energies to be redirected inward.

Osho Nadabrahma Meditation TM: A method of harmonizing one’s energy flow, based on an ancient Tibetan humming technique.

Osho Nataraj Meditation TM: A method involving the inner alchemy of dancing so totally that the dancer disappears and only the dance remains.

Vipassana Meditation: A technique originating with Gautam Buddha and now updated for the 21st Century, for dissolving mental chatter through the awareness of breath.

No Dimensions Meditation TM: A powerful method for centering one’s energy, based on a Sufi technique.

Osho Gourishankar Meditation TM: A one-hour night-time meditation, which includes a breathing technique, gazing softly at a light, and gentle body movements.

More osho books
A Bird On the Wing
Talks on Zen
In these eleven Zen stories and responses to seekers’ questions, Osho shows how man must first be grounded in himself before he can fly in the sky of consciousness. Religion has always been against roots – worldly pleasures, and for wings – renunciation. Osho shows that there is no choice to be made: that wings cannot develop without these roots, and that if we accept the roots and explore them deeply and consciously, they will transform into the wings of transcendence.
Talking the reader through subjects as diverse as food, jealousy, being a businessman, enlightenment, how to know if one needs a master, gratefulness and the barriers we create through fear, this book is a beautiful starting point for newcomers to Osho and the world of Zen.

ISBN 81-7261-101-3
Beyond Psychology

Talks in Uruguay
In this book Osho shows us that the real meaning of “talking responsibility” is to go beyond the narrow confines of the mind. Showing us why psychological answers tour self-made miseries will never work, Osho gives many techniques to help us step beyond our psychology. He answers our most personal and existential questions, and takes a radical new look at a variety of esoteric subjects.

ISBN 81-7261-195-1
The Ultimate Alchemy, Volume 1

Talks on the Atma Pooja Upanishad
Osho talks on the potent message of this ancient Indian text which utilizes the outer symbols of puja, worship, to exemplify the world within. And he says, “It is one of the deepest secrets. To understand it we will have to go deep into the very construction of mind, so let us begin….”

ISBN 81-7261-134-X
Absolute Tao

Talks on fragments from Tao Te Ching by Lao Tzu
Osho brings new life to Lao Tzu’s famous Tao Te Ching. “When I speak on Lao Tzu I speak as if I am speaking on my own self. I am not commenting on him. There exists no distance between me and him. He is talking to you through me – a different body, a different name, a different incarnation, but the same spirit.

“Tao is totality. Totality is not perfect, it is always imperfect because it is always alive. Life exists through the tension of opposites. If you deny the opposite you can become perfect, but you will not be total, you will miss something.” Osho

First published as Tao: The Three Treasure, Vol. 1.

Glimpses of a Golden Childhood

Osho recalls his rebellious and mischievous childhood in this all-time favorite hardbound edition.

A wonderful series of anecdotes, magicians and enlightened beings who befriended him as a child.

ISBN 81-7261-072-6

Come Follow to You, I

Reflections on Jesus of Nazareth

Through the verses of the New Testament Gospels, Osho brings the teachings of Jesus to life, calling him a poet.

“Jesus became a great milestone in the history of consciousness. It is not just coincidental that Jesus’ birth has become the most important date in history. Before, Christ, one world; after Christ, a totally different world has existed – a demarcation in the consciousness of man.” Osho

ISBN 81-7261-109-9

From Sex to Superconsciousness

Osho speaks on the need and the way to understand sex in its deepest sense, thereby transforming it. The life energy that flows into sex is the same life energy that becomes superconsciousness, enlightenment. This book is a detailed description of the way this transformation happens.

“There is a religious experience, a spiritual experience involved behind the craving for sex. If we can become aware of that experience we can go beyond sex.” Osho

ISBN 81-7261-010

Flight of the Alone the Alone

“The Kaivalya Upanishad is a longing for the ultimate freedom. Kaivalya means the moment in your consciousness when you are utterly alone, but you do not feel lonely…. Your very being becomes the whole. This is the longing of man that is hidden in this deepest innermost core.” Osho

ISBN 81-7261-137-4

Enlightenment: The Only Revolution

Talks on the Great Mystic Ashtavakra

Powerful and penetrating talks on the famous dialogue between the mystic Ashtavakra – one of Osho’s favorite ancient Indian masters – and King Janak. By the end of the dialogue, King Janak is enlightened. Says Osho, “There are no other statements anywhere as pure, transcendental and beyond time and space a these.”

ISBN 81-7261-070-X

The Path of Meditation

A Step by Step Guide to Meditation

“Become a watcher of thought, but not a thinker.” A guide to meditation: how to prepare the body, mind and emotions for meditation. An invitation to experiment with powerful techniques. Illustrated with black and white photos from the meditation camp in Mahabaleshwar, India, where these talks were given.

ISBN 81-7261-071-8

Hammer on the Rock

Evening Talks with a Modern Buddha

A diary of intimate meetings, a one-on-one with Osho. The issues: sex, work, relationships, death and meditation. It’s about dissolving problems instead of working with them.

ISBN 81-7261-177-3

Further information

Osho International Meditation Resort

17 Koregaon Park

Pune 411001 MS, India

Tel: +91 (0) 20 5601 9999

Fax: +91 (0) 20 5601 9990

r [email protected]

www.osho.com

A comprehensive website in different languages with an online magazine, audio and video webcasting, an Audio book Club, the complete English and Hindi archive of Osho talks and a complete catalog of all Osho publications including books, audio and video. Includes information about the active meditation techniques developed by Osho, most with streaming video demonstrations.

For information regarding Osho worldwide publishing, please contact: Osho International, New York [email protected]

Osho books are available worldwide through your local bookstores and in India through Sadhana Foundation at
[email protected]

 

 

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