Prabhaker

Most of us accept this prison, this routine, right? We accept it. Nobody, as far as one is capable of sufficient observation, nobody has questioned this. We say it is normal, it is the way of society, it is the way of our life, it is the way we must live. The mind is capable of so much more than monotonous routine. It is capable of imagining, designing, and manifesting a society in which the 9-to-5 workweek is viewed as nothing short of imprisonment so intolerable that no criminal deserves it. We can build a society in which the office space and workweek are considered antithetical to the welfare of sentient beings. But will we? We are concerned with the whole of life, not just a career, 9-to-5,but we are so conditioned to this idea that we must work and create a structure of a society that demands that you work from morning until night… We are all so timid, we are all so nervous, frightened, anxious, we want security which we think we have, which we haven’t got. However, if all you do is complain about your job but take no initiative to change your situation, then maybe you should consider the workweek of the child slaves who pick the cocoa that goes into the bowl of chocolates you keep on your desk. And then think about exactly why it is we need more great minds like yours envisioning a better society.

Pleasing those around you can't be draining, you do not love them, you think that they are less conscious people, drain you.

You can't transform world outside , you can transform yourself. Change the attitude that exists about work. It is a very western idea of having a separation between the work and enjoyment; it is a very Christian idea – that God worked for 6 days and on the seventh he rested. For me relaxation and work are not opposite. I am not at all in favor of people feeling they work too hard and they need a rest or a break to relax and that they have to go somewhere away, away from the work. My vision is that you enjoy totally whatever you are doing. People need to change the attitude that exists about work, particularly in the Western mind. Meditation should be part of the work, not separate from it. People should feel that their work is something very special, and that whatever work they do is respectable.

Even Alan Watts might not be fully enlightened. In October 1973, Watts returned from a European lecture tour to his cabin in Druid Heights. Friends of Watts had been concerned about him for some time over what they considered his excessive drinking of alcohol. On 16 November 1973, he died in his sleep. https://en.wikipedia.org/wiki/Alan_Watts#Death

You have to pass through the psychic realms because they lie between you and your innermost depth between you as you are and you as you will be. But you can pass through them with such jet speed that you never experience them or you can pass through them at a bullock cart’s pace. But if you are longing for psychic powers, even unconsciously, then even with a jet method you will behave as if you are in a bullock cart. If you have a keen desire to develop psychic powers then as you pass them you will be caught by them. We have inner longings that we are not even aware of. Our mind is basically power seeking: whether it seeks power in the outer world or the inner, it is always seeking power. One must be careful not to seek power. The psychic realm is there, and if you are seeking powers then you will be caught in them somewhere.

The outer world cannot give you as much power as the inner world; there is a great potential of power within. They are there, but if you seek them you will be caught in them, which will be pathetic, pitiable, because when you reach the psychic you are very near to the cosmic, to absolute bliss. You are near to the flower, but you have shut your hands over it. We must be cautious of psychic powers. They are there, but they are not of much significance in themselves. Inner power becomes absolute in the sense that you are not dependent on anybody else. You are the sole master of it so it becomes more egocentric. Outer power has corrupted man, but inner power has corrupted him more. It is not power itself that corrupts, because the divine also is power; rather, it is the seeking, longing ego that corrupts. If we are corrupt, then when power comes our corruption will be exposed. Before that it remains hidden. To be corrupt we need power. So one must beware of inner psychic forces. They exist, but do not look at them.

If you begin with sitting, you will feel much disturbance inside. The more you try to just sit, the more disturbance will be felt; you will become aware only of your insane mind and nothing else. It will create depression, you will feel frustrated. You will not feel blissful; rather, you will begin to feel that you are insane. And sometimes you may really go insane. If you make a sincere effort to 'just sit,' you may really go insane. Only because people do not really try sincerely does insanity not happen more often. With a sitting posture you begin to know so much madness inside you that if you are sincere and continue it, you may really go insane. It has happened before, so many times; so I never suggest anything that can create frustration, depression, sadness ¯ anything that will allow you to be too aware of your insanity. You may not be ready to be aware of all the insanity that is inside you; you must be allowed to get to know certain things gradually. Knowledge is not always good; it must unfold itself slowly as your capacity to absorb it grows. You can just walk, that is easier. You can just dance, that is even easier. And after you have been doing other things that are easier, then you can sit. Sitting in a buddha posture is the last thing to do really; it should never be done in the beginning. Only after you have begun to feel identified totally with movement can you begin to feel totally identified with nonmovement.

You can fill your mind with beautiful flowers just by going somewhere with flowers only when you love flowers , many persons love their work. Whatever brings you in present moment makes you happy.

I agree, once a person is enlightened he never comes again in physical body. In a hospital you will always find sick people, as soon as patient is healthy, he is discharged from the hospital. More people become enlightened the consciousness of whole humanity rises, miseries become less.

You can think that you are responsible. If you win a Nobel prize or Olympic medal , will you think that you have won it by chance because you have no free will? You are not ready to take responsibility only when you fail or do something wrong.

No, life span of a no-minder is not unlimited. He is interested in making as many people enlightened as possible. He can not cling to the people who are attached to him for wrong reasons. He has to work more on the disciples who have possibility of growing spiritually, whose commitment is total. All kind of persons gather around an enlightened master, some are interested in listening but don't want to act accordingly. Some are interested in psychic powers. Some are interested in solving their physical and material problems. Many people come just out of curiosity. He has to avoid people who can become hindrance for real seekers of truth.

There is difference between spiritual teacher and a fully enlightened master. When inside you everything becomes silent, you are no more as you used to be – a person. Now you are just a fragrance, a presence. Anybody who is intelligent is bound to feel something new that he has never experienced before. People have named it in different ways, because people are different. Somebody will say, ”It is a hypnotic force.” Somebody will say, ”It is something like magnetism.” Somebody will say, ”It is mesmerism.” Somebody will say, ”It is charisma.” Somebody will say, ”We don’t know exactly what it is.” One thing is certain: it has a tremendous gravity, it pulls you towards itself.

@BeginnerActualizer The man of no-mind is one hundred percent present. You can feel his presence from the outside. You cannot see his no-mind. The presence of his being is a radiation of a silent state within. That is beyond you, but if you are available, receptive, you can experience something of the tremendous presence of his being. In each of his gestures, in each of his looks, in each of his words, or even in his silence, you can be touched by his presence of being. Such people who have their being absolutely present – one hundred percent alert – are known in the world of language as having charisma. There is no other charisma. There is only one charisma and one charismatic aura and that aura comes from no-mind.

Both of them lived in India. Rajneesh's ashram in Pune has become the Osho International Meditation Resort, one of India's main tourist attractions. According to press reports, it attracts some 200,000 people from all over the world each year; prominent visitors have included politicians, media personalities and the Dalai Lama.https://en.wikipedia.org/wiki/Rajneesh#Legacy EMINENT PERSONS ON OSHO "Osho is an enlightened master who is working with all possibilities to help humanity overcome a difficult phase in developing consciousness." - The Dalai Lama, exiled leader of Tibet http://www.oshoworld.com/osho_now/eminent_osho.asp

The Dalai Lama has not escaped only to save himself, but to save the Tibetan religion, the meditation secrets, the occult sciences. Only for that purpose has he come to India, taking with him everything from Tibet. His Holiness said, ‘We have gotten these things from India in the past, and now we want to return them. The Dalai Lama said about Osho that "Osho is an enlightened master who is working with all possibilities to help humanity overcome a difficult phase in developing consciousness." Osho was asked about the Tibetans and whether they will be able to help us here in India. He said, ‘No, it is not possible for them to help, because their strictness is too much for the modern age, their methods for spiritual progress take too long, and the time is short. Help is needed quickly in this age, so it is not possible for them to help a great number of people.

The fear arises only because we are not certain of our own silence -- our silence is very vulnerable. And in the beginning, it is natural -- it is nothing to be worried about. All that is needed is that the inner silence should be more crystallized. In fact, going into the outer world can be of immense help because it becomes a test. Use it as an opportunity to test your silence.

That's fine, but as I told you earlier while relaxing listen to Osho discourses. Osho said that “I don't speak to teach something; I speak to create something. These are not lectures; these are simply a device for you to become silent, because if you are told to become silent without making any effort you will find great difficulty.” " My words keep you awake, and just between the words I give you gaps. And those are the real, essential things. Waiting for another word, you have to listen to silence.

Tibet should be left as an experimental lab for man's inner search. But not a single nation in the world has raised its voice against this ugly attack on Tibet. And China has not only attacked it, they have amalgamated it into their map. Now, on the modern Chinese map, Tibet is their territory. China is trying to destroy everything that has been created in two thousand years. All their devices, all their whole spiritual climate is being polluted, poisoned. But they are simple people; they cannot defend themselves. They don't have anything to defend themselves. It is the invasion of matter against consciousness. It is invasion of materialism against spiritual heights. Tibet has fallen into a darkness. Its monasteries have been closed, its seekers of truth have been forced to work in labour camps. The only country in the world which was working - a one-pointed genius, all its intelligence in the search of one's own interior and its treasures has been stopped by the communist invasion of Tibet. And it is such an ugly world that nobody has objected to it. This Vidya (called as 'HAADI VIDYA') or knowledge has been mentioned in several ancient Hindu texts also . On acquiring this Vidya a person neither feels hungry nor thirsty and he can remain without eating food or drinking water for several days at a stretch. Indian 'holy man' perplexes doctors

Miss the present and you live in boredom. Be in the present and you will be surprised that there is no boredom at all. That’s what meditation is all about. Boredom is a punishment from the mind to you if you are not doing anything. And the greatest problem for the meditator is boredom. But if you can sit absolutely unconcerned about boredom — let the boredom be there — if you don’t get disturbed by the boredom, within three to nine months’ time the boredom will disappear. What exactly is meditation? Facing boredom is meditation. What does a meditator go on doing? Sitting silently, looking at his own navel, or watching his breathing, do you think he is being entertained by these things? He is utterly bored! That’s why in meditation one feels sleepy. The whole effort in meditation is this: be bored but don’t escape from it; and keep alert, because if you fall asleep you have escaped. Keep alert! Watch it, witness it. If it is there, then it is there. It has to be looked into, to the very core of it. In fact, the meditators are the only people who destroy boredom completely.

A person living through the ego in the dream state can be less bad more good. He can be greedy, jealous but clever enough to hide his real face. He can beat his children, scold his wife out of anger for their good. Can be angry with corrupt politicians and bureaucrats. Can happily kill other nations soldier in a war. He can have high morals as per standards of society, but morality is not spirituality.

They pretend to be good to adjust in society, if you can read their mind, you will find many ugly things. Buddha taught path of non-violence, Krishna didn't. I do not mean Krishna enjoyed violence, he was full of compassion. Deep down what matters is how one feels, not what happens. Deep down the question is of the feeling, of what the person thinks, because a person lives surrounded in his thoughts. Events take place in reality but the person lives in his thoughts, in his feelings. Violence or killing is evil. It is evil despite Krishna saying that it doesn't actually take place. And Krishna's statement is not at all wrong. In fact, Krishna is speaking from the existential state, he has discovered this in the layers of existence itself. When Hitler is killing people, he is not in the same state of mind as Krishna is. Hitler enjoys killing; he delights in destroying, in exterminating. Whether anything actually gets destroyed is another matter, but Hitler has a passion of killing. This passion for killing is violence. I said "hundreds of thousands of people attained to the fourth body. As soon as they reached the fourth plane their personalities became feminine." Male fourth body is passive.This division of male and female exists only up to the fourth body; fifth body is beyond sex. Therefore, as soon as the liberation is attained there is no male and no female.

Albert Einstein discovered the theory of relativity; now, do you have to discover it again and again? You will be foolish if you discover it again and again. What is the point? One man has done it; he has given you the map. It may have taken years for him, but for you to understand it will take hours. You can go to the university and learn. Buddha also discovered something, Zarathustra also discovered something, but it is not like Albert Einstein’s discovery. It is not there that you have just to follow Zarathustra and his map and you will find it. You will never find it. You will have to become a Zarathustra. See the difference! To understand the theory of relativity, you need not become an Albert Einstein, no. You have to be just of average intelligence, that’s all. If you are not too much retarded, you will understand it. But to understand the meaning of Zarathustra, you will have to become a Zarathustra -- less than that won’t do. You will have to create it again. And each individual has to give birth to God, to meaning, to truth; each man has to become pregnant with it and pass through the pains of birth. Each one has to carry it in one’s womb, feed it by one’s own blood, and only then does one discover.

There are four ways to approach truth, to be connected with truth. The first is known in the East as karma yoga – the way of action. Man has three dimensions in him: action, knowing, feeling; so three ways use these three directions: action, knowing feeling. You can act, and you can act with total absorption, and you can offer your act to God. You can act without becoming a doer. That is the first way – karma yoga: being in action without being a doer. You let God do. You let God be in you. You efface yourself. In this, the path of action, consciousness changes the content. These two things have to be understood: consciousness and content. This is all that your life consists of. There is something which is the knower in you and something which is the known. On the path of action, consciousness changes the content. That is what action is. You see a rock. Somebody may stumble upon it – because it is getting dark, night is falling. So you remove the rock from the path. This is action. What have you done? Consciousness has changed the content. On the path of action, content is important and has to be changed. If somebody is ill and you go and serve him and you give him medicine, you are changing the content. If somebody has fallen in the river and is drowning, you jump in and you save him from drowning. You have changed the content. Action is content-directed. Action is will – something has to be done. Of course, if the will remains ego-oriented, then you will not be religious. You will be a great doer, but not religious. And your path will be of action but not towards God. When you allow God to become your will, when you say, ’Let thy will be mine,’ when you surrender your will to the feet of god and his will starts flowing through you, then it is the path of action – karma yoga. The goal of karma yoga is freedom, moksha – to change the contents so much that nothing antagonistic is left there; nothing harmful is left there; to change the content according to your heart’s desire, so that you can be free of limitations. This is the path of Jainism, yoga, and all action-oriented philosophies. The second path is the path of knowledge, knowing – gyana yoga. On the second path consciousness is changed by the content. On the first, content is changed by consciousness; on the second it is just the reverse – consciousness is changed by the content. On the path of knowledge you simply try to see what is the case – whatsoever it is. That’s what Krishnamurti goes on teaching. That is the purest path of knowing. There is nothing to be done. You have just to attain to clarity, to see what is the case. You have just to see that which is. You are not to do anything. You have simply to drop your prejudices and you have to drop your concepts, notions, which can interfere with reality, which can interpret reality, which can color reality. You have to drop all that you carry in your mind as a priori notions – and then let the reality be there. Whatsoever it is, you just see it. And that changes you. To know the real is to be transformed. Knowing the real as the real, you cannot act in any other way than the way of reality. Once you have known the reality, reality starts changing you. Consciousness is changed by the content. The goal of the path of knowledge is truth. The goal of karma yoga, the path of action or will, was freedom. The goal of the path of knowing – Vedanta, Hinduism, Sankhya, and other paths of knowing, Ashtavakra, Krishnamurti – is truth, Brahman. Thou art that. Let that be revealed, then you become that. Once you know that, you become that. By knowing God, one becomes God. Thou art that – that is the most essential phenomenon on the second path. The third is bhakti yoga – the way of feeling. Love is the goal. Consciousness changes the content and the content changes consciousness. The change is mutual. The lover changes the beloved, the beloved changes the lover. On the path of will, consciousness changes content, on the path of knowing, content changes consciousness; on the path of feeling, both interact, both affect each other. The change is mutual. That’s why the path of feeling is more whole. The first path is half, the second path also half, but the path of love is more round, more whole, because it has both in it. Vaishnavas, Christianity, Islam, and other paths; Ramanuja, Vallabha, and other devotees – they say that subject and object are not separate. So if one changes the other, then something will remain unbalanced. Let both change each other. Let both meet and merge into each other, let there be a unity. As man and woman meet and merge into each other, let there be a unity. As man and woman meet and there is great joy, let there be an orgasm between consciousness and content, between you and reality, between that and thou. Let it not be only a knowing, let it not be only partial – let it be total. These are the three ordinary paths. Sufism is the fourth. One of the greatest Sufis of this age was George Gurdjieff. His disciple, P. D. Ouspensky, has written a book called The Fourth Way. It is very symbolic. What is this fourth way? If it is neither of action, nor of knowing, nor of feeling – because these are the three faculties – then what is this fourth way? The fourth way is the way of transcendence. In India this is called raja yoga – the royal path, the fourth way. Neither consciousness changes the content, nor the content changes consciousness. Nothing changes nothing. All is as it is with no change. Content is there, consciousness is here, and no change is happening. No effort to change is there. This is what I mean by being. With all the three paths something remains in the mind that has to be done. With the fourth, all becoming disappears. You simply accept whatsoever is. In that acceptance is transcendence. In that very acceptance you go beyond. You remain just a witness. You are no longer doing anything here, you are just-being here. A goal is not possible with the fourth way. There is no goal. With the first, the goal is freedom; with the second, truth; with the third, love. With the fourth there is no goal. Zen and Sufism belong to the fourth. That’s why Zen people say ’the pathless path, the gateless gate’ – because there is no goal. The goal-less goal. We are not going anywhere. We are not striving for anything. All that is needed is already here. It has been here all along. You have just to be silent and see. There is no need to change anything. With the fourth, the myth of change disappears. And when there is no need to change, joy explodes – because the energy that gets involved in changing things is no longer involved anywhere; it is released. That released energy is what is called joy. This is the fourth way, that’s why it is called raja yoga – the royal path. The king is not supposed to do anything. Servants do. The king is not supposed to do anything. He simply sits on his throne and things happen. The king is not expected to do anything; he simply sits there relaxed. That’s what we mean by one who is a king. Doing has disappeared, knowing has disappeared, feeling has disappeared – the king is utterly relaxed. In that relaxation it happens. Sufi and Zen are raja yogas – the royal paths. This is path of action.

With the help of the meditation techniques of Buddha and Mahavira, hundreds of thousands of people attained to the fourth body. As soon as they reached the fourth plane their personalities became feminine. By this I mean that the passive side of their nature developed. Violence and anger vanished as aggression left them; affection, love, compassion and nonviolence increased. Femininity took hold as the inherent nature of this whole country, and my feeling is that this was the cause of the great amount of aggression that occurred here. All the neighboring masculine countries succeeded in subduing the feminine personality of India In one way a very valuable thing took place – that we experienced wonderful things on the fourth plane. But on the plane of the first body we found ourselves in difficulty. Everything has to be compensated for. Those who were prepared to leave the treasures of the fourth plane attained the wealth and kingdoms of the first plane. Those who were not prepared to leave the pleasures of the fourth plane had to give up many things on the first. After Buddha and Mahavira, India lost its aggressive instinct and became receptive. So with whoever came we made it a point to be-come receptive; whoever came we absorbed them within us. The question of segregating them never occurred to us, let alone attacking them. That question was lost forever because our personality had become feminine. India became one large womb that harbored all who came to her. We denied no one; we never tried to remove any of these aggressors from among us, because the warlike quality that was required in order to fight was no longer within us. With the great men it became lost, and the ordinary masses followed the great men. And the masses had to remain dominated by them. The ordinary man heard the great men talk on nonviolence, compassion, and saw them living accordingly, so he accepted their word and remained silent. He could have fought but he had no leader. If the history of the world is ever written from a spiritual point of view – when we no longer will consider only physical happenings as history but instead will begin to consider the happenings on the plane of consciousness as history, that is the real history – then we shall understand that whenever a country turns spiritual it becomes feminine. And whenever it becomes feminine, lesser cultures, most ordinary cultures, will defeat it. It is a surprising fact that those who conquered India belonged to very backward cultures. In many ways they were wild barbarians, whether they were Turks or Mongols or the Moguls. They had no culture, but in a sense they were men – though barbarious – and we were feminine, passive. We had no other way than to absorb them within us.

For the person who is awake and full of awareness in death, death does not exist. Death exists only for one who dies in unconsciousness. One who dies consciously, for him there is no death; for him, death becomes a door to the deathless, to the eternal. One who dies consciously is born consciously. And one who is born consciously, the whole quality of his life becomes different—then he also lives consciously. Every fiber of his being, every part of his consciousness becomes filled with light, with wisdom, with buddhahood.

Death doesn’t make much difference: in the next life you start again the same way, because the next life starts from where the last was discontinued; it is a continuity. Death is the culmination of life, In death the whole life is summed up. So, live consciously, if you try to bring consciousness to every act that you go through, you will be living in a silent, blissful state, in serenity, in joy, in love and your next life will be beautiful.