Prabhaker

You can't do anything with ego, you can only become a witness, a watcher. By witnessing you become more conscious, by watching it drops.

Subtle ego is manageable, it is more difficult than dropping a ripened ego.

Subtle ego is hard to detect, it is not ripened.

“THE EGO is you. You cannot move towards surrender; in fact you are the barrier, so whatsoever you do will be wrong. You cannot do anything about it. You simply, without doing anything, have to be aware. This is an inner mechanism: whatsoever you do is done by the ego, and whenever you don’t do anything and remain just a witness, the non ego part of you starts functioning. The witness is the non-ego within you and the doer is the ego. The ego cannot exist without doing anything. Even if you do something to surrender, it will strengthen the ego and your surrender will become again a very subtle egoistic standpoint. You will say, ‘I have surrendered.’ You will claim surrender, and if somebody says that it is not true, you will feel angry, hurt. The ego is now there trying to surrender. The ego can do anything; the only thing that the ego cannot do is non doing, witnessing. So just sit silently, watch the doer, and don’t try in any way to manipulate it. The moment you start manipulating, the ego has come back. Nothing can be done about it; one has just to be a witness to the misery that ego creates, of the false pleasures and gratifications that ego promises. Doings in this world and doings in the other world; the spiritual world, the Divine, the material, whatsoever the realm, the doer will re main the ego. You are not supposed to do anything and if you start doing something you will miss the whole point. Just be there, watch, understand, and don’t do. Don’t ask, ‘How to drop the ego?’ Who will drop it? Who will drop whom? When you don’t do anything, suddenly the witnessing part is separate from the doer; a gap arises. The doer goes on doing and the seer goes on seeing. Suddenly, you are filled with a new light, a new benediction: you are not the ego, you have never been the ego; how foolish that you ever believed in it. There are people who are trying to fulfill their egos; they are wrong. There are people who are trying to drop their egos; they are wrong. Because when the witness arises you simply see the whole game. There is nothing to be fulfilled and nothing to be dropped. The ego is not of any substance. It is made of the same stuff that dreams are made of. It is just an idea, an air bubble — just hot air within you and nothing else. You need not drop it, because in the very dropping or in asking how to drop it, you believe in it, you are still clinging to it. The Alchemy Of Yoga ~ Osho It is impossible. The ego cannot be sacrificed because the ego exists not. The ego is just all idea: it has no substance in it. It is not something – it is just pure nothing. You give it reality by believing in it. You can withdraw belief and the reality disappears, evaporates. The ego is a kind of absence. Because you don’t know yourself, hence the ego. The moment you know yourself, no ego is found. The ego is like darkness; darkness has no positive existence of its own; it is simply the absence of light. You cannot fight with darkness, or can you? You cannot throw darkness out of the room; you cannot take it out, you cannot take it in. You cannot do anything with darkness directly. If you want to do anything with darkness, you will have to do something with light. If you put the light on, there is no darkness; if you put the light off, there is darkness. Darkness is only the absence of light, so is ego: absence of self-knowledge. You cannot sacrifice it. It has been told to you again and again: “Sacrifice your ego” – and the statement is patently absurd, because something that does not exist cannot be sacrificed. And if you try to sacrifice it, something which is not there in the first place at all, you will be creating a new ego – the ego of the humble, the ego of the egoless, the ego of the person who thinks he has sacrificed his ego. It will be a new kind of darkness again. No, I don’t say to you sacrifice the ego. On the contrary, I say try to see where the ego is. Look deep into it; try to locate it, where it exists, whether it exists at all or not. Before one can sacrifice anything one must be certain about its existence. But don’t be against it from the very beginning. If you are against it, you cannot look deep into it. There is no need to be against anything. The ego is your experience – maybe it is just apparent, but it is still your experience. Your whole life moves around the phenomenon of the ego. It may be a dream, but to you it is so true. There is no need to be against it. Dive deep into it, go into it. Going into it means bringing awareness into your house, bringing light into darkness. Be alert, watchful. Watch the ways of the ego, how it functions, how it manages at all. And you will be surprised: the deeper you go into it, the less it is found. And when you have penetrated to the very core of your being, you will find something totally different which is not ego, which is egolessness. It is self, supreme self – it is godliness. You have disappeared as a separate entity; you are no more an island. Now you are part of the whole. Osho, The Fish in the Sea is Not Thirsty, Talk #12 If the ego is unmanageable, and a seeker of truth reaches an understanding that ego is the problem he can easily dissolve a ripened ego, not by efforts to drop but by watching. If your ego is not strong, it is manageable , still you can drop , but it is more difficult than dropping a ripened ego. Don't be in a hurry to drop it, just watch it.

We are not born enlightened, we are born sinful, to live unconsciously is sinful, living consciously is our achievement. All sufferings happen due to our unconsciousness, which is a sin. If we are not born sinners, why anybody will need a spiritual journey ? She is studying western psychology, she wants to have a healthy ego, to adjust in society, maintain healthy relationships, eastern spirituality will create only confusion. I know her views and I love her, it was my friendly advise.

You can seek, but you cannot find. But, still, seeking is necessary, because if you don't seek, nothing will happen. Go on seeking, but know that just by seeking you cannot find. It is impossible for the disciple to know who is the right guru for him. It is impossible for the lower to judge the higher. How can one judge that this is the right master? If you can judge, and decide, then you yourself have gone above the master. The disciple can never find the master. Only the master can find the disciple. The disciple has to go on seeking and seeking and seeking just in order to be available for the master, so that when the right master comes, he can choose you. Only the master can choose you; you cannot choose him. In old Egyptian scriptures it is said: When the disciple is ready the master appears. It is so. If you are ready, the master will appear. And your readiness is your availability; it is to be available. Go on seeking. You will meet many teachers. Be humble. Learn, with reverence and gratitude. But remember that every teacher is not your master. You will have to wait for the right master to appear. Go on -- with deep humility, humbleness, receptivity. Move from teacher to teacher. You don't know who the master is, but when you have become ready, through this search, the master will choose you. And the moment someone chooses you, be courageous enough to be chosen. When someone chooses you, don't try to escape. That's what happens. You may be in search of a master, but when the master chooses you and says, "Okay, I accept you," you may try to escape, because the master is like death. I say, the master is like death. There is an old Indian saying: Acharya mrakue; the master is death. He is, because he will destroy you as you are so that someone new can be created. He will kill you in order to give you a rebirth. He will restructure you. He's going to give you rebirth, so death is necessary. That's why when the master chooses you, it appears as if death is coming. You may try to escape, remember. You cannot find the master, but when the master finds you, be ready to die; be ready to surrender. But the fear is there: How am I to know that this man is the right master for me? How am I to know that he is the right one for me and now I should surrender? You cannot know even that. To know the right man you first have to be the right man. Otherwise, how can you know? You have no experience of being right, so how can you feel whether this man is right for you? If you are already capable of knowing who is the right master for you, there is no need for a master. You cannot decide who is the right master for you. Even that is not possible. So what to do? But it is not a question of the right man; it is a question of surrender. Even if you surrender to the wrong man, surrender is helpful. You may not be able to understand what I mean. Even to a false master, surrender is helpful; you are not losing anything. The real thing happens not because of the master; the real thing happens because of the surrender. If you have surrendered to a false master, no harm is going to happen to you. because a surrendered mind is protected by existence itself. No harm can be done to you. If you have surrendered to a false master, by your very surrender that false master may be helped and may become an authentic master. A real disciple changes a false master into an authentic master. The very surrendering is such a deep phenomenon that when it happens you are transformed and the other person is also transformed. But, that is not something to worry about. Remember, no harm is going to happen to you if you surrender. Surrendering, in itself, is a miracle. Even if you have surrendered to a false master, you may learn many things from him. In this existence, nothing is a wastage. Even living with a false master is a learning. You are growing, you are becoming aware of certain things that you would never become aware of with an authentic master. You are maturing, you are becoming adult. And now, after learning from a false master, no false master will ever appeal to you again. At least you will now be able to judge who is false. You may not be able to judge who is true, but the other half has already been learned: you can now judge who is false. And this is something worth learning! Now you can eliminate the false teachers, and the true teacher will be left. Now you know what is false. You will never again be magnetized by it. So be humble even with a false master. Be respectful, be grateful, because you have learned many things from him. And when you leave him, leave with deep gratitude. Under him, you have become more mature. This is the right attitude of the disciple. The question is never of the right master or the wrong master. The question is always of right discipleship. Don't think of the master at all. Just try to become a true disciple: the learning attitude, the receptivity to learn. And be grateful. The world is a great school and the divine force uses every way and every means to create understanding in you. This understanding is helped by both the true and the false. Remember this. It will be helpful to you. Osho~The New Alchemy: To Turn You On

Certainly he's not having a healthy ego !

Buddha was a prince, he renounced his kingdom and became a beggar, What kind of ego he had ?

Unless you have a strong ego, how can you survive? Life is a struggle; if you are egoless you will be destroyed. Then who will resist? Who will fight? Who will compete? So, India was invaded again and again by foreigners, they couldn't defend themselves. Ego is all that you go on accumulating through education, manners, civilization, culture, schools, colleges, universities. As egolessness was taught eastern man was not as sophisticated , civilized, clever as western man. In the past the East has come very close to creating all the technology that exists today, but they stopped. For example, the printing machine was first developed in China three thousand years ago. Gunpowder was also developed in China three thousand years before, but they never used it. They listened to Lao Tzu, and Chuang Tzu, and Lieh Tzu. Without an strong ego they were not competitive, aggressive. In the ancient Indian medicine, there are such accurate descriptions of all kinds of surgery -- brain surgery included -- but they stopped, they said, "All these things are going to lead man more and more outward. It is better, before man has gone too far away from himself, to stop. That is how a egoless civilization behaves. India accepted foreign invasions, poverty, diseases because they do not have a strong ego. There were no revolutions against establishment/ rulers even when people were suffering, everything was accepted without fight, resistance.

@Loreena The East has become too much concerned with the inner soul and has forgotten objectivity, matter, the world, all the great scientists have come from the west, you can see it all around – the poverty, the starvation. East is very poor outwardly. Egolessness was taught in the east, but it is very difficult to achieve. The result was ego of eastern man was not very strong but except few people they were not ego-less , they have a subtle ego, which is difficult to drop.

I will write about it today, I want to relax now. You know I don't like much typing as I usually copy and paste. Let me refresh myself first.

If you are interested I will give you details of my experiences with such persons. I know psychic powers exist, from my own experience.

I met some persons with psychic abilities. I was on a spiritual journey, I started experiencing many things myself. But I was young and financially dependent on my parents, they were psychopaths , they managed to bring me back to so called normal life.

A person who has psychic powers will attract many rich people too, they will give him as much money as he wants, why he will bother about these scientists ? There are many god-man in India who attract lot of money even without showing any psychic powers in public, they have plenty of money to do social service, they are far more richer than James Randi. Who will go to people like James Randi for money and invite unnecessary trouble.

I am also surprised , how they missed a real psychic after doing lot of research. They might be doing research in a wrong way.

I wonder why Buddha never thought about doing social service using money ? There are thousands of people , Christian missionaries already doing social service using money. A person who has vision will help in raising human consciousness.

How can a person who is still greedy for money can acquire psychic abilities ? Only a fake psychic will be attracted to such challenges. Money appears to be so important to the people who don't know about real treasures.

The whole Western psychology up to now has not come to the point of non-ego. It is still thinking in terms of the ego: how to make the ego more strongly rooted, centered; how to make the ego more healthy, normal, adjusted. The East takes the ego itself as the disease; the whole mind is the disease. Leave this forum and listen to western psychology, otherwise you may be confused. This forum is about eastern spirituality, which teaches non-ego.

Avoidance of relationships in an attempt to avoid pain is not the answer either. The pain is there anyway. Three failed relationships in as many years are more likely to force you into awakening than three years on a desert island or shut away in your room. But if you could bring intense presence into your aloneness, that would work for you too. ~ Eckhart Tolle Eckhart Tolle is admitting that relationship brings pain. By this logic all masochists can be awakened easily. He is not advocating aloneness , because renouncing the world is not his path. Awakening through failed relationships is much difficult than living in cave, meditating. Failed relationships alone can't force you into awakening unless to try to live in present moment/ meditate.

The conscious mind represses memory contents into the unconscious. The unconscious mind has no interest as far as repression is concerned; in fact it wants to express everything so that it can be unburdened. The whole investment comes from the conscious mind because the conscious mind is in contact with the society, with education, with religion. It is the conscious mind which learns what is right and what is wrong. The right has to be kept in the conscious and the wrong has to be thrown into the basement, underneath in the darkness of the unconscious. The conscious mind uses the unconscious mind only as a basement, and because it is dark, once things are repressed there, slowly the conscious mind tends to forget them. As time passes, the conscious mind can become completely certain that it has never repressed anything. There is no way for the unconscious to release any of its repressed memory contents directly. It is closed. The only way is to bring them back to the conscious mind. But if the conscious mind remains of the same opinion as before - even through psychoanalysis you can fetch a few unconscious repressions and bring them back to the conscious mind - it is not going to help much, because the mind still remains with the same idea of what is wrong and what is right. So for the moment, it may recognize what is wrong and may not repress it under the influence of the psychoanalyst, but this influence is not as deep as the social conditioning. Tomorrow or the day after tomorrow again the same repression will happen. That's why no psychoanalysis is ever completed. It cannot be completed. You can bring something out today; tomorrow the mind goes on functioning again in the old way. Psychoanalysis does not change the conscious mind. And if the conscious mind keeps the same opinion, it does not matter if you take out some content; it is released, but life brings so much every day, and the mind will again function in the old way: repress that which is bad. The psychoanalyst says that there is nothing wrong with sex. Under his influence, and under the necessity of being cured of some neurosis, the person is willing to release it, but this release is not going to become such a strong force in him that he will not repress sexuality again. Tomorrow he will repress it again, and tomorrow psychoanalysis will be needed again. And this is an unending process. Where psychoanalysis is missing is that it does not change the conscious mind's attitudes. It keeps the conscious mind as it is, and in fact if it tried to change the conscious mind, the society would not accept psychoanalysis. Psychoanalysis would be in the same trouble as I am. It wouldn't be a respected profession; it would be rejected. And the church would do the same with psychoanalysts as it has done with witches; it would burn them alive. The society, the church, the state, all are perfectly happy if you don't change the conscious mind. Then go on doing anything you want to do - it is all play, because you are not going to destroy the old, the past, the traditional... its roots are in the conscious mind. The society has trained the conscious mind, and it protects its training. The only way is to go a little higher than the conscious mind, where society has not conditioned anything, has not approached... which is absolutely pure and innocent. And this is a natural phenomenon, that the superconscious is more powerful than the conscious; and it is innocent, as innocent as the unconscious - with only one difference: the unconscious is dark, and the superconscious is alert, full of light. It can see things in its own light, it does not need any borrowed insights. So the only possibility to create a new psychoanalysis is to bring the superconscious in. Then the conscious mind cannot do anything. The superconscious mind can relieve the conscious mind of its conditionings. It can allow the unconscious mind to release, through the conscious, all its repressed contents. And the miracle is that the moment the unconscious mind has released all its contents, it loses darkness, it is no longer unconscious. Then you have a great energy which is conscious. Now three parts of your mind - unconscious, conscious and superconscious - are one. And the dominant factor will remain the superconscious. Now it is possible with this energy to penetrate into the collective unconscious. It will still be difficult, but it is possible. The easier way would be to enter first into the collective conscious with this energy. Once the collective conscious opens its doors, the collective unconscious is very easy. Before the higher, the lower loses all power. As the master comes in, the servant immediately recognizes where he belongs. With the collective unconscious and the collective conscious also joining, you have a really great power of alertness, of awareness, that you have never felt before. You can directly approach the cosmic unconscious; it is going to be difficult, but possible. My suggestion is, why unnecessarily go the hard way? That's why I say my way is the lazy man's way to enlightenment. When you can go more easily, without any conflict, then there is no need to create an unnecessary fight. Go first to the cosmic conscious; once you have reached there you have so much power that the cosmic unconscious will open its doors on its own. The very weight of your consciousness now is so much, the very energy is so much, that the cosmic unconscious cannot remain closed. And all these levels have some kind of repressions. The collective unconscious also has repressions and they have gone deeper than the unconscious. When the conscious represses, it has the capacity to repress them to the unconscious, but the unconscious is very close; they can surface in any relaxed moment. That's why in dreams they start floating up. But the unconscious can suppress them to the collective unconscious; then even in dreams you will not be able to find them. Then some special methods are needed to fill your dreams with the collective unconscious. Carl Gustav Jung has worked on those methods, and in the right direction. Ordinarily dreams won't help because dreams are a very superficially repressed part. The society tries on many levels, and there are a few things which just have to be repressed superficially. For example, your anger is repressed, but it is very superficially repressed - just skin-deep. Scratch a little bit, and it is there; there is no need for a dream. Society cannot repress your anger more deeply because it needs your anger sometimes. In wartime your anger, your violence, will be needed. And for your own self-protection against a society which is barbarous, anger and violence will be needed. So society cannot repress such things; it can keep them just on the surface, so they can be called back without any difficulty. But there are a few things which it represses to the collective unconscious, for example that you should not make love to your mother. Every boy wants to do it, and every girl wants to make love to her father. Society represses it so deeply and makes it such a great sin even to think of it, even to dream of it... Ordinarily dreams are authentic and true, but as far as the contents of the collective unconscious are concerned, sometimes when you have a dream it changes it in a subtle way. For example you want to make love to your father - even in a dream you will make love to your uncle, not to your father. That much... because the uncle looks like the father. The unconscious sometimes allows the collective unconscious... if something is forcing very hard to come up: for example, you should not make love to your own sister. Every society in the whole world has repressed it for thousands of years; it is no longer in the unconscious. So psychoanalysis cannot free you of it. Even if it surfaces to the dream world, it will come with a mask: it will not be your sister, it may be your sister's friend - someone who looks like your sister, but not really your sister. And then there are the ultimate repressions which are part of the cosmic unconscious. For example, you have been told from your very birth that this is the only life that you have. Only in the East - because there people have reached to the cosmic superconscious - have they found in the cosmic unconscious repressed contents about past lives. It is the deepest repression. Even if sometimes it comes into your dreams, you cannot recognize that it is from your past life. It is just a dream, like any other dream. Once in a while it happens that in a certain situation the cosmic conscious is also trying to relate to you. It wants to convey the message to you that you are living in a false world with false knowledge: the reality is not that there is only one life. It is the deepest part of your mind. But it is very difficult because it has to pass the barriers of collective unconscious, of unconscious, and it will be distorted at every barrier. By the time it reaches to the dreaming stage you will not recognize it. Gautam Buddha told many stories about his past lives. Mahavira has done the same. Those men are pioneers in opening the doors of a tremendous phenomenon which the whole of humanity has been denied. And why is the society so interested in there being no past life and no future life, that you will simply go either to hell or to heaven? Why are Judaism, Christianity, and Islam so persistent? Their reason is that once you know that you have eternity available in both directions, then their religions will have to change dramatically. If you are an eternal being, then what will happen to creation? You were never created. What will happen to God, who is a creator? If there has never been a creation, there is no need of a creator. So much is at stake. If they open the doors, they are afraid their whole religion as it is will collapse. Jainism and Buddhism could not believe in God and the reason is this. It is not a logical refutation of the hypothesis of God, it is an existential experience that our eternal being is a proof that we were never created - and if we were never created, existence was never created. We have been here always. Existence has been here always. Osho ~ The Path of Mystic

“What are Dreams?” – OSHO We have seven bodies: the physical, the etheric, the astral, the mental, the spiritual, the cosmic, and the nirvanic. Each body has its own type of dream. The physical body is known in Western psychology as the conscious, the etheric body as the unconscious, and the astral body as the collective unconscious. The physical body creates its own dreams. If your stomach is upset, a particular type of dream is created. If you are unhealthy, feverish, the physical body creates its own type of dream. One thing is certain: the dream is created out of some dis-ease. Physical discomfort, physical dis-ease, creates its own realm of dreams, so a physical dream can even be stimulated from the outside. You are sleeping. If a wet cloth is put around your legs, you will begin to dream. You may dream you are crossing a river. If a pillow is put on your chest, you will begin to dream. You may dream that someone is sitting on you, or a stone has fallen on you. These are dreams that come through the physical body. The etheric body — the second body — dreams in its own way. These etheric dreams have created much confusion in Western psychology. Freud misunderstood etheric dreams for dreams caused by suppressed desires. There are dreams that are caused by suppressed desires, but these dreams belong to the first body, the physical. If you have suppressed physical desires — if you have fasted for instance — then there is every possibility that you will dream of breakfast. Or, if you have suppressed sex, then there is every possibility that you will have sexual fantasies. But these dreams belong to the first body. The etheric body is left out of psychological investigation, so its dreams are interpreted as belonging to the first body, the physical. Then, much confusion is created. The etheric body can travel in dreams. There is every possibility of it leaving your body. When you remember it, it is remembered as a dream, but it is not a dream in the same sense as the dreams of the physical body. The etheric body can go out of you when you are asleep. Your physical body will be there, but your etheric body can go out and travel in space. There is no space limiting it; there is no question of distance for it. Those who do not understand this, who do not recognize the existence of the etheric body, may interpret this as the realm of the unconscious. They divide man’s mind into conscious and unconscious. Then physiological dreaming is called “conscious” and etheric dreaming is called “unconscious.” It is not unconscious. It is as conscious as physiological dreaming, but conscious on another level. If you become conscious of your etheric body, the dreaming concerned with that realm becomes conscious. Just as physiological dreams can be created from the outside, so too can etheric dreams be created, stimulated. A mantra is one of the methods to create etheric visions, etheric dreams. A particular mantra or a particular nada — a particular word, sounding repeatedly in the etheric center — can create etheric dreams. There are so many methods. Sound is one of them. Sufis have used perfume to create etheric visions. Mohammed himself was very fond of perfume. A particular perfume can create a particular dream. Colors can also be of help. Leadbeater once had an etheric dream of blueness — just blueness, but of a particular shade. He began to search for that particular blue all over the markets of the world. After several years of search, it was finally found in an Italian shop — a velvet of that particular shade. The velvet was then used to create etheric dreams in others as well. So when someone goes deep in meditation and sees colors, and experiences perfumes and sounds and music absolutely unknown, these too are dreams, dreams of the etheric body. So-called spiritual visions belong to the etheric body; they are etheric dreams. Gurus revealing themselves before their disciples is nothing but etheric travel, etheric dreaming. But because we have only searched the mind at one level of existence, the physiological, these dreams have either been interpreted in the language of the physiological or discarded, neglected. Or, put into the unconscious. To say that anything is part of the unconscious is really just to admit that we do not know anything about it. It is a technicality, a trick. Nothing is unconscious, but everything that is conscious on a deeper level is unconscious on the previous level. So for the physical, the etheric is unconscious; for the etheric, the astral is unconscious; for the astral, the mental is unconscious. Conscious means that which is known. Unconscious means that which is still not known, the unknown. There are also astral dreams. In astral dreaming you go into your previous births. That is your third dimension of dreaming. Sometimes in an ordinary dream, part of the etheric or part of the astral may be there. Then the dream becomes a muddle, a mess; you cannot understand it. Because your seven bodies are in existence simultaneously, something from one realm can pass into another, can penetrate it. So sometimes, even in ordinary dreams, there are fragments of the etheric or astral. In the first body, the physical, you can travel in neither time nor space. You are confined to your physical state and to the particular time it is — say, ten o’clock at night. Your physical body can dream in this particular time and space, but not beyond it. In the etheric body you can travel in space but not in time. You can go anywhere, but the time is still ten o’clock at night. In the astral realm, in the third body, you can travel not only in space but also in time. The astral body can trespass the barrier of time — but only toward the past, not toward the future. The astral mind can go into the whole infinite series of the past, from amoeba to man. In Jungian psychology, the astral mind has been called the collective unconscious. It is your individual history of births. Sometimes it penetrates into ordinary dreams, but more often in pathological states than in healthy ones. In a man who is mentally diseased, the first three bodies lose their usual distinction from one another. A person who is mentally ill may dream about his previous births, but no one will believe him. He himself will not believe it. He will say it is just a dream. This is not dreaming on the physical plane. It is astral dreaming. And astral dreaming has much meaning, much significance. But the third body can dream only about the past, not about what is to be. The fourth body is the mental. It can travel into the past and into the future. In an acute emergency, sometimes even an ordinary person can have a glimpse of the future. If someone near and dear to you is dying, the message may be delivered to you in an ordinary dream. Because you do not know any other dimension of dreaming, because you do not know the other possibilities, the message will penetrate your ordinary dreaming. But the dream will not be clear because of barriers that have to be crossed before the message can become a part of your ordinary dreaming state. Each barrier eliminates something, transforms something. Each body has its own symbology so every time a dream passes from one body to another it is translated into the symbology of that body. Then, everything becomes confused. If you dream in the fourth body in a clear-cut way — not through another body but through the fourth body itself — then you can penetrate into the future, but only into your own future. It is still individual; you cannot penetrate into another person’s future. For the fourth body, the past is as much the present as the future is the present. Past, future and present become one. Everything becomes a now: now penetrating backward, now penetrating forward. There is no past and no future, but there is still time. Time, even as “the present,” is still a flowing of time. You will still have to focus your mind. You can see toward the past, but you will have to focus your mind in that direction. Then the future and the present will be held in abeyance. When you focus toward the future, the other two — past and present — will be absent. You will be able to see past, present and future, but not as one. And you will be able to see only your own individual dreams, dreams that belong to you as an individual. The fifth body, the spiritual body, crosses the realm of the individual and the realm of time. Now you are in eternity. The dreaming is not concerned with you as such, but with the consciousness of the whole. Now you know the entire past of the whole existence, but not the future. Through this fifth body, all myths of creation have been developed. They are all the same. The symbols differ, the stories differ a little bit, but whether they are Christian or Hindu or Jewish or Egyptian, the myths of creation — how the world was created, how it came into existence — are all parallel; they all have an undercurrent of similarity. For example, similar stories of the great flood exist all over the world. There is no historical record of them but, still, there is a record. That record belongs to the fifth mind, the spiritual body. The fifth mind can dream about them. The more you penetrate inward, the more the dream comes nearer and nearer to reality. Physiological dreaming is not so real. It has its own reality, but it is not so real. The etheric is much more real, the astral is even more real, the mental approximates the real and finally, in the fifth body, you become authentically realistic in your dreaming. This is the way to know reality. To call it dreaming is not adequate. But in a way it is dreaming, because the real is not objectively present. It has its own objectivity, but it comes as a subjective experience. Two persons who have realized the fifth body can dream simultaneously, which is not possible before this. Ordinarily there is no way of dreaming a common dream, but from the fifth body onward, a dream can be dreamt by many persons simultaneously. That is why the dreams are objective in a way. We can compare notes. That is how so many persons, dreaming in the fifth body, came to know the same myths. These myths were not created by single individuals. They were created by particular schools, particular traditions working together. So the fifth type of dreaming becomes much more real. The four preceding types are unreal in a sense because they are individual. There is no possibility of another person sharing the experience; there is no way to judge the validity of it — whether it is a fantasy or not. A fantasy is something you have projected; a dream is something that is not in existence as such, but which you have come to know. As you go inward, the dreaming becomes less fantastic, less imaginary — more objective, more real, more authentic. All theological concepts are created by the fifth body. They differ in their language, their terminology, their conceptualization, but they are basically the same. They are dreams of the fifth body. In the sixth body, the cosmic body, you cross the threshold of conscious/unconscious, matter/mind. You lose all distinctions. The sixth body dreams about the cosmos. You cross the threshold of consciousness and the unconscious world also becomes conscious. Now everything is alive and conscious. Even what we call matter is now part of consciousness. In the sixth body, dreams of cosmic myths have been realized. You have transcended the individual, you have transcended the conscious, you have transcended time and space, but language is still possible. It points toward something; it indicates something. Theories of Brahma, maya, theories of oneness, of the infinite, have all been realized in the sixth type of dreaming. Those who have dreamt in the cosmic dimension have been the creators of the great systems, the great religions. Through the sixth type of mind, dreams are in terms of being, not in terms of nonbeing; in terms of positive existence, not in terms of non-existence. There is still a clinging to existence and a fear of non-existence. Matter and mind have become one, but not existence and non-existence, not being and nonbeing. They are still separate. This is the last barrier. The seventh body, the nirvanic, crosses the boundary of the positive and jumps into nothingness. It has its own dreams: dreams of non-existence, dreams of nothingness, dreams of the void. The yes has been left behind, and even the no is not a no now; the nothingness is not nothing. Rather, the nothing is even more infinite. The positive must have boundaries; it cannot be infinite. Only the negative has no boundaries. So the seventh body has its own dreams. Now there are no symbols, no forms. Only the formless is. Now there is no sound but the soundless; there is absolute silence. These dreams of silence are total, unending. These are the seven bodies. Each of them has its own dreams. But these seven dimensions of dreams can become a hindrance in knowing the seven types of realities. Your physiological body has a way to know the real and a way to dream about it. When you take your food, this is a reality, but when you dream that you are taking food, it is not a reality. The dream is a substitute for the real food. So the physiological body has its own reality and its own way of dreaming. These are two different ways in which the physiological functions, and they are very far apart from one another. The more you go toward the center — the higher the body you are in — the nearer dream and reality are to one another. Just like lines drawn from the periphery toward the center of a circle come nearer as they approach the center, and are further apart as they go toward the circumference, so too dream and reality come nearer and nearer as you go toward your center and they become further and further apart as you go toward the periphery. So as far as the physiological body is concerned, dreaming and reality are far apart. The distance between them is great. Dreams are just fantasy. This separation will not be so great in the etheric body. The real and the dream will come nearer, so to know what is real and what is a dream will be more difficult than in the physiological body. But still, the difference can be known. If your etheric travel has been real travel, it will happen while you are awake. If it has been a dream it will happen when you are asleep. To know the difference, you will have to be awakened in the etheric body. There are methods to be aware in your etheric body. All methods of inner working such as japa — the repetition of a mantra — disconnect you from the outside world. If you fall asleep, the constant repetition can create a hypnotic sleep. Then, you will dream. But if you can remain aware of your japa and it does not create a hypnotic effect in you, then you will know the real as far as the etheric is concerned. In the third body, the astral, it is even more difficult to know the difference because the two have come even closer. If you have known the real astral body and not just astral dreaming, then you will go beyond the fear of death. From here, one knows one’s immortality. But if the astral is a dream and not real, then you will be crippled by the fear of death. This is the point of distinction, the touchstone: the fear of death. A person who believes that the soul is immortal and goes on repeating and repeating it, convincing himself, will not be able to know the distinction between what is real in the astral body and what is an astral dream. One should not believe in immortality, one should know it. But before knowing, one must have doubts about it, uncertainty about it. Only then will you know whether you really know it or whether you have just projected it. If it is your belief that the soul is immortal, the belief may penetrate your astral mind. Then you will begin to dream, but it will just be a dream. But if you have no belief, just a thirst to know, to seek — without knowing what is to be sought, without knowing what will be found, without any preconceptions or prejudices — if you are just seeking in a vacuum, then you will know the difference. So people who believe in the immortality of the soul, in past lives, those who accept them on faith, may just be dreaming on the astral plane and not knowing the real. In the fourth body, the mental, dream and reality become neighbors. Their faces are so alike that there is every possibility that one will be judged to be the other. The mental body can have dreams that are as realistic as the real. And there are methods to create such dreams — yogic, tantric and other methods. A person who is practicing fasting, loneliness, darkness, will create the fourth type of dreams, mental dreams. They will be so real, more real than the reality that is surrounding us. In the fourth body, the mind is totally creative — unhindered by anything objective, unhindered by material boundaries. Now it is totally free to create. Poets, painters, all live in the fourth type of dreaming; all art is produced by the fourth type of dreaming. A person who can dream in the fourth realm can become a great artist. But not one who knows. In the fourth body, one must be aware of any type of mental creation. One should not project anything; otherwise it will be projected. One should not wish anything; otherwise there is every possibility that the wish will be the fulfillment. Not only inwardly, even outwardly the wish can be fulfilled. In the fourth body, the mind is so powerful, so crystal clear, because the fourth body is the last home for the mind. Beyond this, no-mind begins. The fourth body is the original source of the mind, so you can create anything. One must constantly be aware that there is no wish, no imagination, no image; no god, no guru. Otherwise they will all be created out of you. You will be the creator! It is so blissful to see them that one longs to create them. This is the last barrier for the sadhaka, the seeker. If one crosses this, he will not face a greater barrier. If you are aware, if you are just a witness in the fourth body, then you know the real. Otherwise you go on dreaming. And no reality is comparable to these dreams. They will be ecstatic; no ecstasy is comparable. So one must be aware of ecstasy, of happiness, of blissfulness, and one must constantly be aware of any type of image. The moment there is an image, the fourth mind begins to flow into a dream. One image leads to the next, and you go on dreaming. The fourth type of dreaming can only be prevented if you are a witness. Witnessing makes the difference, because if dreaming is there you will be identified with it. Identification is dreaming as far as the fourth body is concerned. In the fourth body, awareness and the witnessing mind are the path toward the real. In the fifth body the dream and the real become one. Every type of duality is cast off. There is no question of any awareness now. Even if you are unaware, you will be aware of your unawareness. Now dreaming becomes just a reflection of the real. There is a difference, but no distinction. If I see myself in the mirror, there is no distinction between me and the reflection, but there is a difference. I am the real and the reflected one is not real. The fifth mind, if it has cultivated different concepts, may have the illusion of knowing itself because it has seen itself reflected in the mirror. It will be knowing itself, but not as it is — only as it is reflected. This is the only difference. But in a way, it is dangerous. The danger is that you may become satisfied with the reflection, and the mirrorlike image will be taken as the real. As far as the fifth body itself is concerned, there is no real danger if this happens, but it is a danger as far as the sixth body is concerned. If you have seen yourself only in the mirror, then you cannot cross the boundary of the fifth and go to the sixth. You cannot pass any boundary through a mirror. So there have been persons who have remained in the fifth. Those who say that there are infinite souls and each soul has its own individuality — these persons have remained in the fifth. They have known themselves, but not immediately, not directly — only through the medium of a mirror. Where does this mirror come from? It comes through the cultivation of concepts: “I am the soul. Eternal, immortal. Beyond death, beyond birth.” To conceive of oneself as the soul without knowing it is to create a mirror. Then you will not know yourself as you are, but as you are mirrored through your concepts. The only difference will be this: if the knowledge is coming through a mirror it is a dream and if it is direct, immediate, without any mirror, then it is real. This is the only difference, but it is a great one — not in relation to the bodies that you have crossed, but in relation to the bodies that are still to be penetrated. How can one be aware whether he is dreaming in the fifth or living the real? There is only one way: to drop every type of scripture, to take leave of every type of philosophy. Now there should be no more guru; otherwise the guru will become a mirror. From here on, you are totally alone. No one can be taken as a guide or the guide will become a mirror. From now on, the aloneness is total and complete. Not loneliness but aloneness. Loneliness is always concerned with others; aloneness is concerned with oneself. I feel lonely when there is no link between me and anyone else, but I feel alone when I am. Now one should be alone in every dimension: words, concepts, theories, philosophies, doctrines; gurus, scriptures; Christianity, Hinduism; Buddha, Christ, Krishna, Mahavira…. One should be alone now; otherwise anything that is present will become a mirror. Buddha will become a mirror now. Very dear, but very dangerous. If you are absolutely alone, there will be nothing in which you can be reflected. So meditation is the word for the fifth body. It means to be totally alone, free from every type of mentation. It means to be with no mind. If there is any type of mind it will become a mirror and you will be reflected in it. One should now be a no-mind, with no thinking, no contemplation. In the sixth body there is no mirror. Now only the cosmic is. You have been lost. You are no more; the dreamer is not. But the dream can still exist without the dreamer. And when there is a dream without the dreamer, it looks like authentic reality. There is no mind, no one to think, so whatever is known is known. It becomes your knowledge. Myths of creation come; they float by. You are not; things are just floating by. No one is there to judge; no one is there to dream. But a mind that is not, still is. A mind that is annihilated still exists — not as an individual, but as the cosmic whole. You are not, but the Brahma is. That is why they say that the whole world is a dream of the Brahma. This whole world is a dream, maya. Not a dream of any individual, but a dream of the total, the whole. You are not, but the total is dreaming. Now the only distinction is whether the dream is positive. If it is positive it is illusory, it is a dream, because in an ultimate sense only the negative is. When everything has become part of the formless, when everything has come back to the original source, then everything is and at the same time is not. The positive is the only factor remaining. It must be jumped over. So if, in the sixth body, the positive is lost, you penetrate into the seventh. The real of the sixth is the door of the seventh. If there is nothing positive — no myth, no image — then the dream has ceased. Then there is only what is: suchness. Now nothing exists but existence. Things are not, but the source is. The tree is not, but the seed is. Those who have known have called this type of mind samadhi with seed — samadhi sabeej. Everything has been lost; everything has returned to the original source, the cosmic seed. The tree is not, but the seed is. But from the seed, dreaming is still possible, so even the seed must be destroyed. In the seventh, there is neither dream nor reality. You can only see something real up to the point where dreaming is possible. If there is no possibility of dreams, then neither the real nor the illusory exists. So the seventh is the center. Now, dream and reality have become one. There is no difference. Either you dream of nothingness or you know nothingness, but the nothingness remains the same. If I dream about you it is illusory. If I see you it is real. But if I dream about your absence or I see your absence, there is no difference. If you dream about the absence of anything, the dream will be the same as the absence itself. Only in terms of something positive is there a real difference. So up to the sixth body there is a difference. In the seventh body only nothingness remains. There is an absence even of the seed. This is nirbeej samadhi, seedless samadhi. Now there is no possibility of dreaming. So there are seven types of dreams and seven types of realities. They penetrate one another. Because of this, there is much confusion. But if you make a distinction between the seven, if you become clear about it, it will help much. Psychology is still far away from knowing about dreams. What it knows is only about the physiological, and sometimes the etheric. But the etheric too is interpreted as the physiological. Jung has penetrated a little deeper than Freud, but his analysis of the human mind is treated as mythological, religious. Still, he has the seed. If Western psychology is to develop, it is through Jung not Freud. Freud was the pioneer, but every pioneer becomes a barrier for further progress if attachment to his advances becomes an obsession. Even though Freud is out of date now, Western psychology is still obsessed with its Freudian beginning. Freud must become part of history now. Psychology must proceed further. In America, they are trying to learn about dreaming through laboratory methods. There are many dream laboratories, but the methods used are concerned only with the physiological. Yoga, tantra and other esoteric training must be introduced if the whole world of dreams is to be known. Every type of dream has a parallel type of reality and if the whole maya cannot be known, if the whole world of illusions cannot be known, then it is impossible to know the real. It is only through the illusory that the real can be known. But do not take what I have said as a theory, a system. Just make it a starting point, and begin to dream with a conscious mind. Only when you become conscious in your dreams can the real be known. We are not conscious even of our physical body. We remain unaware of it. Only when some part is diseased do we become aware. One must become aware of the body in health. To be aware of the body in disease is just an emergency measure. It is a natural, built-in process. Your mind must be aware when some part of the body is diseased so that it can be taken care of, but the moment it becomes alright again you become sleepy about it. You must become aware of your own body: its workings, its subtle feelings, its music, its silences. Sometimes the body is silent; sometimes it is noisy; sometimes relaxed. The feeling is so different in each state that it is unfortunate we are not aware of it. When you are going to sleep, there are subtle changes in your body. When you are coming out of sleep in the morning, there are changes again. One must become aware of them. When you are going to open your eyes in the morning, do not open them right away. When you have become aware that sleep is over, become aware of your body. Do not open your eyes yet. What is going on? A great change is taking place inside. The sleep is leaving you and the awakening is coming. You have seen the morning sun rising, but never your body rising. It has its own beauty. There is a morning in your body and an evening. It is called sandhya: the moment of transformation, the moment of change. When you are going to sleep, silently watch what is happening. The sleep will come, it will be coming. Be aware! Only then can you become really aware of your physical body. And the moment you become aware of it, you will know what physiological dreaming is. Then in the morning you will be able to remember what was a physiological dream and what was not. If you know the inner feelings, the inner needs, the inner rhythms of your body, then when they are reflected in your dreams you will be able to understand the language. We have not understood the language of our own bodies. The body has its own wisdom; it has thousands and thousands of years of experience. My body has the experience of my father and mother and their father and mother and so on, centuries and centuries during which the seed of my body has developed into what it is. It has its own language. One must understand it first. When you understand it, you will know what a physiological dream is. And then, in the morning, you can separate the physiological dreams from the non-physiological dreams. Only then does a new possibility open up: to be aware of your etheric body. Only then, not before. You become more subtle. You can experience more subtle levels of sounds, perfumes, lights. Then when you walk, you know that the physiological body is walking; the etheric body is not walking. The difference is crystal clear. You are eating. The physical body is eating, not the etheric body. There are etheric thirsts, etheric hungers, etheric longings, but these things can only be seen when the physical body is known completely. Then by and by, the other bodies will become known. Dreaming is one of the greatest subjects. It is still undiscovered, unknown, hidden. It is part of the secret knowledge. But now the moment has come when everything that is secret must be made open. Everything that was hidden up till now must not be hidden any longer or it may prove dangerous. In the past it was necessary for some things to remain secret, because knowledge in the hands of the ignorant can be dangerous. This is what is happening with scientific knowledge in the West. Now scientists are aware of the crisis and they want to create secret sciences. Nuclear weapons should not have been made known to politicians. Further discoveries must remain unknown. We must wait for the time when man becomes so capable that the knowledge can be made open and it will not be dangerous. Similarly, in the realm of the spiritual, much was known in the East. But if it fell into the hands of ignorant people it would prove dangerous, so the key was hidden. The knowledge was made secret, esoteric. It was passed on from person to person very guardedly. But now, because of scientific progress, the moment has come for it to be made open. Science will prove dangerous if spiritual, esoteric truths still remain unknown. They must be made open so that spiritual knowledge will be able to keep pace with scientific knowledge. Dream is one of the greatest esoteric realms. I have said something about it so that you can begin to be aware, but I have not told you the whole science. It is neither necessary nor helpful. I have left gaps. If you go in, these gaps will be filled automatically. What I have said is simply the outer layer. It is not enough for you to be able to make a theory about it, but enough for you to begin. – OSHO [The Psychology of the Esoteric]

@Joseph Maynor All philosophies, all that can be said, are just like the porch of a palace. I see you every evening in DARSHAN, in the porch - because all questions can be solved only in the porch. Once you are ready there is no question, then you can enter the palace. Have you ever heard the name of a Greek wise man, Zeno? He was the founder of the Stoic philosophy. Just like me, he used to teach in the porch. The word 'stoic' comes from a Greek word STOIKAS, which in turn is from STOA, which means porch. His whole life he was teaching in the porch and people would say: You have such a beautiful house, why do you teach in the porch.' He said: All teaching is just like the porch; when you are ready to listen to the silence you enter the temple - then there is no talk. From the word STOA, porch, his whole philosophy is known as Stoicism. All words at the most can become porches; they lead you towards the inner temple; but if you cling to them then you remain in the porch - the porch is not the palace. Osho ~ Tao The Three Treasures Volume 3

Are these medications related with psychological problems ?

Index of /download/osho-books/Tao http://www.oshorajneesh.com/download/osho-books/Tao/

@Joseph Maynor Zen is a very rare flowering – it is one of the strangest things that has happened in the history of consciousness – it is the meeting of Buddha’s experience and Lao Tzu’s experience. Buddha, after all, was part of the Indian heritage: he spoke the language of philosophy; he is perfectly clear, you can understand him. In fact, he avoided all metaphysical questions; he was very simple, clear, logical. But his experience was not of the mind. He was trying to destroy your philosophy by providing you with a negative philosophy. Just as you can take out a thorn from your foot with another thorn, Buddha’s effort was to take out the philosophy from your mind with another philosophy. Once the first thorn has been taken out, both thorns can be thrown away and you will be beyond mind. But when Buddha’s teachings reached China a tremendously beautiful thing happened: a crossbreeding happened. In China, Lao Tzu has given his experience of Tao in a totally non-philosophical way, in a very absurd way, in a very illogical way. But when the Buddhist meditators, Buddhist mystics, met the Taoist mystics they immediately could understand each other heart to heart, not mind to mind. They could feel the same vibe, they could see that the same inner world had opened, they could smell the same fragrance. And they came closer, and by their coming closer, by their meetings and merging with each other, something new started growing up; that is Zen. It has both the beauty of Buddha and the beauty of Lao Tzu; it is the child of both. Such a meeting has never happened before or since. Zen is neither Taoist nor Buddhist. It is both and neither. Hence the traditional Buddhists reject Zen and the traditional Taoists also reject Zen. For the traditional Buddhist it is absurd, for the traditional Taoist it is too philosophical, but to those who are really interested in meditation, Zen is an experience. It is neither absurd nor philosophical because both are terms of the mind. It is something transcendental. Osho, Walking in Zen, Sitting in Zen, Talk #16