Prabhaker

Do you think people on this forum will accept him as an enlightened person , when they know about some violent and some naughty acts of Krishna ?

What do you think about Krishna ? In India , we have not accepted any other incarnation except Krishna’s as whole and complete, and it is not without reason. Krishna is choiceless, he is total, he is integrated, and therefore he is whole and complete. Every religion has divided life into two parts, and while they accept one part they deny the other, Krishna alone accepts the whole of life. It is for this reason that he is glorified as the 'Purnavatar'—the complete incarnation of God.

@Loreena Know the knack of meditation , all that you need is a little patience. Meditation will bring you back to yourself.

Nope, not exact. I always loved you, and you know it.

Jesus has said: Be eunuchs of God. In Soviet Russia , before the revolution, there was a Christian sect which believed that sexual organs should be cut , only then you are real Christians. I am not an enlightened master, my personal experience can't help much on a spiritual journey, everybody is unique. Why all Christians preach words of Jesus , instead of something original ? Is a relationship, a legal contract is only way to love women ? Is it necessary to add lust , romance to love ? I love everyone as a human being.

@username The Health Secrets Of The Hunza People (Pakistan) Who Live Over 100 Years Citizens of Hunza (also known as Burusho people) usually live up to the age 120. They can easily conceive even after 60 years. https://www.shughal.com/health-secrets-hunza-people-live-100-years-cancer-free/ The people of Hunza are not lazy. They are active and fast! From dawn to dusk, the villagers work hard. Rather than watching movies and going on long drives, their idea of fun is to walk and indulge in sporty activities.

@Loreena Have the courage to be yourself.

@Natasha I will speak on Christ, but not on Christianity. Christianity has nothing to do with Christ. In fact, Christianity is anti-Christ — just as Buddhism is anti-Buddha and Jainism anti-Mahavir. Christ has something in him which cannot be organized: the very nature of it is rebellion and a rebellion cannot be organized. The moment you organize it, you kill it. Then the dead corpse remains. You can worship it, but you cannot be transformed by it. You can carry the load for centuries and centuries, but it will only burden you, it will not liberate you. That’s why, from the beginning, let it be absolutely clear: I am all for Christ, but not even a small part of me is for Christianity. If you want Christ, you have to go beyond Christianity. If you cling too much to Christianity, you will not be able to understand Christ. Christ is beyond all churches. Christ is the very principle of religion. In Christ all the aspirations of humanity are fulfilled. He is a rare synthesis. Ordinarily a human being lives in agony, anguish, anxiety, pain and misery. If you look at Krishna, he has moved to the other polarity: he lives in ecstasy. There is no agony left; the anguish has disappeared. You can love him, you can dance with him for a while, but the bridge will be missing. You are in agony, he is in ecstasy — where is the bridge? A Buddha has gone even farther away. He is neither in agony, nor in ecstasy. He is absolutely quiet and calm. He is so far away that you can look at him, but you cannot believe that he is. It looks like a myth — maybe a wish fulfillment of humanity. How can such a man walk on this earth, so transcendental to all agony and ecstasy? He is too far away. Jesus is the culmination of all aspiration. He is in agony as you are, as every human being is born — in agony on the cross. He is in the ecstasy that sometimes a Krishna achieves: he celebrates; he is a song, a dance. And he is also transcendence. There are moments, when you come closer and closer to him, when you will see that his innermost being is neither the cross nor his celebration, but transcendence. That’s the beauty of Christ: there exists a bridge. You can move towards him by and by, and he can lead you towards the unknown — and so slowly that you will not even be aware when you cross the boundary, when you enter the unknown from the known, when the world disappears and God appears. You can trust him, because he is so like you and yet so unlike. You can believe in him because he is part of your agony; you can understand his language. That’s why 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. It has to be so. Before Christ, one world; after Christ, a totally different world has existed — a demarcation in the consciousness of man. There are so many calendars, so many ways, but the calendar that is based on Christ is the most significant. With him something has changed in man; with him something has penetrated into the consciousness of man. Buddha is beautiful, superb, but not of this world; Krishna is lovable — but still the bridge is missing. Christ is the bridge. Hence I have chosen to talk on Christ. But remember always, I am not talking on Christianity. The Church is always anti-Christ. Once you try to organize a rebellion, the rebellion has to be subsided. You cannot organize a storm — how can you organize a rebellion? A rebellion is true and alive only when it is a chaos. With Jesus, a chaos entered into human consciousness. Now the organization is not to be done on the outside, in the society; the order has to be brought into the innermost core of your being. Christ has brought a chaos. Now, out of that chaos, you have to be born totally new, an order coming from the innermost being — not a new Church but a new man, not a new society but a new human consciousness. That is the message. And these words from the gospel of St. John — you must have heard them so many times, you must have read them so many times. They have become almost useless, meaningless, insignificant, trivial. They have been repeated so many times that now no bell rings within you when you hear them. But these words are tremendously potential. You may have lost the significance of them, but if you become a little alert, aware, the meaning of these words can be reclaimed. It is going to be a struggle to reclaim the meaning… just like you reclaim a land from the ocean. Christianity has covered these beautiful words with so many interpretations that the original freshness is lost — through the mouths of the priests who are simply repeating like parrots without knowing what they are saying: without knowing, without hesitating, without trembling before the sacredness of these words. They are simply repeating words like mechanical robots. Their gestures are false, because everything has been trained. Once I was invited to a Christian theological college. I was surprised when they took me around the college. It is one of the greatest theological colleges in India: every year they prepare two hundred to three hundred Christian priests and missionaries there — a five-year training. And everything has to be taught: even how to stand on the pulpit, how to speak, where to give more emphasis, how to move your hands — everything has to be taught. Then everything becomes false, then the person is just making empty gestures. These words are like fire, but through centuries of repetition, parrot-like repetition, much dust has gathered around the fire. My effort will be to uncover them again. Be very alert because we will be treading on a well-known path in a very unknown way, treading on very well-known territory with a very different, totally new attitude. The territory is going to be old. My effort will be to give you a new consciousness to see it. I would like to lend you my eyes so that you can see the old things in new light. And when you have new eyes, everything becomes new. -Osho Excerpt from Come Follow To You, Volume 1, Chapter One

@Geo Whatever an enlightened person do is virtue. Whatever we do in our unconsciousness is sin, even our so called love is violence. All the breakups , divorces happen due to our love. Our love turns into possessiveness, jealousy , hate. Without violence we can't live for a moment, an enlightened person tries to do minimum violence possible. When we breathe , micro organisms are killed. When we do sex , millions of sperm cells die , these cells can give birth to new life. Jesus physically throw out the money changers instead of winning the argument with reason, we can't understand the ways of enlightened persons.

It is rape , some women fantasize about rape instead of consensual sex. Every religion is misunderstood, that's why every religion fails. Nobody is saying that rape is a door to enlightenment. But an enlightened person is unpredictable , out of compassion he can do anything. If anything bad happens in this world, God is responsible, do you think God is not compassionate? Do you think bad things happen without cosmic will ? Do you know how Buddha tortured himself on his journey towards enlightenment ? Socrates preferred drinking the poison instead of stop preaching.

World is very mysterious, we can't understand everything with a logical mind. What if someone needs raping ? Mac McClelland, a civil rights reporter who simulated her own rape to cure her PTSD after being with a mutilated rape victim in Haiti.

@Annetta Modern man is a very new phenomenon. No traditional method can be used exactly as it exists because modern man never existed before. So, in a way, all traditional methods have become irrelevant. For example, the body has changed so much. It is so drugged that no traditional method can be helpful. The whole atmosphere is artificial now: the air, the water, society, living conditions. Nothing is natural. You are born in artificiality; you develop in it. So traditional methods will prove harmful today. They will have to be changed according to the modern situation. Another thing: the quality of the mind has basically changed. In Patanjali’s [the most famous commentator on Yoga] days, the center of the human personality was not the brain; it was the heart. Before that, it was not even the heart. It was still lower, near the navel. The center has gone even further from the navel. Now, the center is the brain. That is why teachings like those of Krishnamurti have appeal. No method is needed, no technique is needed – only understanding. But if it is just a verbal understanding, just intellectual, nothing changes, nothing is transformed. It again becomes an accumulation of knowledge. I use chaotic methods rather than systematic ones because a chaotic method is very helpful in pushing the center down from the brain. The center cannot be pushed down through any systematic method because systemization is brainwork. Through a systematic method, the brain will be strengthened; more energy will be added to it. Through chaotic methods the brain is nullified. It has nothing to do. The method is so chaotic that the center is automatically pushed from the brain to the heart. If you do my method of Dynamic Meditation vigorously, unsystematically, chaotically, your center moves to the heart. Then there is a catharsis. A catharsis is needed because your heart is so suppressed, due to your brain. Your brain has taken over so much of your being that it dominates you. There is no place for the heart, so the longings of the heart are suppressed. You have never laughed heartily, never lived heartily, never done anything heartily. The brain always comes in to systematize, to make things mathematical, and the heart is suppressed. So firstly, a chaotic method is needed to push the center of consciousness from the brain toward the heart. Then catharsis is needed to unburden the heart, to throw off suppressions, to make the heart open. If the heart becomes light and unburdened, then the center of consciousness is pushed still lower; it comes to the navel. The navel is the source of vitality, the seed source from which everything else comes: the body and the mind and everything. I use this chaotic method very considerately. Systematic methodology will not help now, because the brain will use it as its own instrument. Nor can just the chanting of bhajans help now, because the heart is so burdened that it cannot flower into real chanting. Consciousness must be pushed down to the source, to the roots. Only then is there the possibility of transformation. So I use chaotic methods to push the consciousness downward from the brain. Whenever you are in chaos, the brain stops working. For example, if you are driving a car and suddenly someone runs in front of you, you react so suddenly that it cannot be the work of the brain. The brain takes time. It thinks about what to do and what not to do. So whenever there is a possibility of an accident and you push the brake, you feel a sensation near your navel, as if it were your stomach that is reacting. Your consciousness is pushed down to the navel because of the accident. If the accident could be calculated beforehand, the brain would be able to deal with it; but when you are in an accident, something unknown happens. Then you notice that your consciousness has moved to the navel. If you ask a Zen monk, “From where do you think?” he puts his hands on his belly. When Westerners came into contact with Japanese monks for the first time they could not understand. “What nonsense! How can you think from your belly? But the Zen reply is meaningful. Consciousness can use any center of the body, and the center that is nearest to the original source is the navel. The brain is furthest away from the original source, so if life energy is moving outward, the center of consciousness will become the brain. And if life energy is moving inward, ultimately the navel will become the center. Chaotic methods are needed to push the consciousness to its roots, because only from the roots is transformation possible. Otherwise you will go on verbalizing and there will be no transformation. It is not enough just to know what is right. You have to transform the roots; otherwise you will not change. When a person knows the right thing and cannot do anything about it, he becomes doubly tense. He understands, but he cannot do anything. Understanding is meaningful only when it comes from the navel, from the roots. If you understand from the brain, it is not transforming. The ultimate cannot be known through the brain, because when you are functioning through the brain you are in conflict with the roots from which you have come. Your whole problem is that you have moved away from the navel. You have come from the navel and you will die through it. One has to come back to the roots. But coming back is difficult, arduous. Traditional methods have an appeal because they are so ancient and so many people have achieved through them in the past. They may have become irrelevant to us, but they were not irrelevant to Buddha, Mahavira, Patanjali or Krishna. They were meaningful, helpful. The old methods may be meaningless now, but because Buddha achieved through them they have an appeal. The traditionalist feels: “If Buddha achieved through these methods, why can’t I?” But we are in an altogether different situation now. The whole atmosphere, the whole thought-sphere, has changed. Every method is organic to a particular situation, to a particular mind, to a particular man. The fact that the old methods don’t work doesn’t mean that no method is useful. It only means that the methods themselves must change. As I see the situation, modern man has changed so much that he needs new methods, new techniques.” Osho, The Psychology of the Esoteric, Talk #4

@Annetta Modern man have to go through catharsis... Osho Catharsis simply means throwing out that which should be thrown out, throwing out that which should not be kept in. Now in ordinary life it is difficult. You cannot throw your anger everywhere and anywhere. You will get into so many difficulties. It will be too costly, and dangerous too. You need a special situation where you can throw your anger, where anger is accepted. A group is an artificial situation where everything is accepted. If you become angry, the group is not repressive. Rather on the contrary, the group helps you, provokes you to be angry, brings out all your violence and aggression, accepts it -- WELCOMES even, gives you an opportunity and confidence that here you are not rejected, that here there is no expectation. Nobody's expecting that you should not be angry or this and that. Whatsoever you are, you are given total freedom to be THAT. A group is an artificial situation. The society cannot allow that. Once your anger has started bubbling up, you will be surprised how much you have been carrying. How much poison is there in your system. And only when this poison has gone, that smoke has disappeared, will you be able to find insight or bliss methods like Sufi Dancing. If a man who is angry participates in Sufi Dancing, his dance will have anger to it. You can watch, you can watch people, and you can see their dances have different qualities. Somebody's dance is a kind of rage; anger is filtering through his dance, through his gestures. Somebody's dance has grace to it, love is flowing, a kind of elegance. Somebody else's dance has compassion in it. Somebody else's dance has ecstasy in it. somebody else's dance is just stale and dull, he is just making empty gestures, there is nobody behind them -- mechanical. Watch. Why this difference? -- because they are carrying different layers of repression. When you dance, your anger will dance if it is there. Where can it go? The more you will dance, the more it will dance. If you are full of love, when you start dancing your love will start overflowing -- it will dance all around you, all over the space. Your dance is going to be your dance, it will contain all that you contain. If you are sexually repressed, then your dance will have that. Now it is a problem for Indians to participate in the Sufi Dance. Many have written to me. One Indian sannyasin, a very honest man, wrote a letter. He was participating in the dance. Three days afterwards, he wrote 'I am feeling very guilty, because I become sexually aroused. Whenever I go into the Sufi Dance, I become sexually aroused. I feel very guilty.' He was asking forgiveness 'Osho, forgive me.' And he became so afraid that he stopped dancing. Now the whole life of repression... He may never have been able to hold the hands of any woman except his wife, and that too only in the night when everybody is fast asleep. He may not have been able to move with such dancing energy of women, men. It is very natural; there is no need to feel guilt. It is just the whole repressed life. Now this man who becomes sexually aroused in Sufi Dance, is he going to feel any insight in it? He will feel great guilt, and he will not feel spiritual at all! He will feel sexual, and he will be in a turmoil. He will be very much confused. His whole being will be on a volcano. He may start trembling, and he may become afraid that he may DO something. That's what he wrote to me -- 'I cannot participate in Sufi Dance any more, because I may DO something. I may not be able to control myself I become so aroused.' This is bound to happen. If you are sexually repressed, then sex will bubble up when you dance. So you cannot go directly, you have to go through catharsis. Only then can blissful methods be of help. Cathartic methods are modern inventions. In Buddha's time they were not so needed because people were not so repressed. People were natural, people lived primitive live -- uncivilised, spontaneous lives. So VIPASSANA -- VIPASSANA means insight -- was given by Buddha directly to people. But now you cannot go into VIPASSANA directly. And the teachers who go on teaching VIPASSANA directly don't belong to this century; they are two thousand years backwards. Yes, sometimes they may help one or two persons out of one hundred, but that can't do much. I am introducing cathartic methods, so that first what the civilisation has done to you can be undone, so that you become primitive again. From that primitiveness, from that primal innocence, insight becomes easily available. Then bliss methods work -- never before that. "OSHO" I Say Unto You, Vol 2 Chapter #8 Chapter title: Significance is Inner Nourishment

Anyone who says , there is direct and simple method which is suitable for everyone is deceiving you. J. Krishnamurti was insisting his whole life that there is no technique for meditation. And the total result was not that millions of people attained to meditation; the total result was that millions of people became convinced that no technique is needed for meditation. But they forgot all about what they were going to do with the obstructions, the hindrances. So they remained intellectually convinced that no technique is needed. It is easy to meditate if you don’t want to be blissful — it is very easy to meditate. Many people have tried to meditate without bliss because it is simple, less complex. You have to take only one work upon yourself: that you have to still your mind. And you can force your mind to be stilled, but you will become sad, you will have a long face. They have avoided the complexity of spiritual transformation. They have chosen meditation, they have forced their mind to be still. It is a negative state; their minds are only empty, not silent — forcibly made still. But it is not a natural growth of silence, it is not the flowering of silence. Their silence is like the cemetery, it is not the silence of a garden. You can meditate, force yourself to be silent. the whole truth is: bliss PLUS meditation. It is difficult of course, arduous, to manage both.

The whole of life has to be meditative. Only then will you begin to feel things. And when I say that the whole life is to be meditative, I do not mean to go and close your eyes for twenty-four hours and sit and meditate – no! Wherever you are you can be sensitive and that sensitivity will pay. Someone asked Buddha, ”How shall we meditate?” Buddha replied, ”Whatsoever you do, do it with awareness; this is meditation. Walking, walk attentively, as if walking is everything; eating, eat with awareness, as if eating is everything; rising, rise with awareness; sitting, sit with awareness; all your actions become conscious, your mind does not travel beyond this moment, it remains in the moment, settles in the moment – this is meditation.” Meditation is not a separate process. Meditation is simply the name for life lived with awareness. Meditation is not an hour-a-day affair where you sit for one hour and then it is over till tomorrow. No, if twenty-three hours are empty of meditation and only one hour is meditative, then it is certain that the twenty-three hours will defeat the single hour. Non-meditation will win, meditation will lose. It is easy to meditate if you don’t want to be blissful — it is very easy to meditate. If you want just to be blissful and you don’t want to be in meditation, that too is easy. The rarest combination is meditation plus bliss. Meditation minus bliss is easy; bliss minus meditation is easy. But meditation minus bliss is not true meditation and bliss minus meditation is not true bliss either. They are true only when they are together. Many people have tried to meditate without bliss because it is simple, less complex. You have to take only one work upon yourself: that you have to still your mind. And you can force your mind to be stilled, but you will become sad, you will have a long face. Bliss needs to be shared; it exists only in sharing. It can’t exist when you are alone, it disappears. It is a communion. Meditation can exist in aloneness and bliss can exist in togetherness. But when both exist then you have to learn a totally new way of life.

All our problems are very small, but our ego magnifies them, makes them as big as it can. The ego cannot do otherwise; its anger has also to be great. When you are angry with someone and you throw your anger on him, you are creating a chain reaction. Now he too will be angry. There is no need to throw anger on anybody. You can go to your bathroom, you can go on a long walk – it means that something is inside that needs fast activity so that it is released. Just do a little jogging and you will feel it is released, or take a pillow and beat the pillow, fight with the pillow, and bite the pillow until your hands and teeth are relaxed. Within a five-minute catharsis you will feel unburdened, and once you know this you will never throw it on anybody, because that is absolutely foolish. The first thing in transformation then is to express anger, but not on anybody, because if you express it on somebody you cannot express it totally. You may like to kill, but it is not possible; you may like to bite, but it is not possible. But that can be done to a pillow. A pillow means ‘already enlightened’; the pillow is enlightened, a buddha. The pillow will not react, and the pillow will not go to any court, and the pillow will not bring any enmity against you, and the pillow will not do anything. The pillow will be happy, and the pillow will laugh at you.

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@Loreena

A meditator live moment to moment, act spontaneously according to the situation. Only bad decision possible is live a moment without awareness.

If you are a seeker of truth, then don't judge, else become a judge.

If you are seeker of truth , judging yourself is pointless, with spiritual growth, you will change. You can judge your personality, which you are going to drop with increasing awareness.

@faith When meditating, working on yourself, if you wonder whether you are making any progress or not, know well that you are not making any progress – because when progress is made you know it. Why? It is just as when you are ill and you are taking medicine. Won’t you be able to feel whether you are getting healthy or not? If you do not feel it and the question arises of whether you are getting well or not, know well that you are not getting well. Well-being is such a clear feeling that when you have it you know it. But why does this question arise? This question arises for so many reasons. One, you are not really working. You are just deceiving yourself. You are playing tricks with yourself. You are less concerned with what you are doing and more concerned with what is happening. If you are really doing it, you can leave the result to existence. But our minds are such that we are less concerned with the cause and more concerned with the effect – because of greed. Greed wants to have everything without doing anything. So the greedy mind goes on moving ahead. Then the greedy mind asks, 'What is happening? Is something happening or not?' Be really concerned with what you are doing, and when something happens you will know it. It is going to happen to you. You need not ask anyone. There is no fixed road. Everyone is on a different road; we are not on one road. Even if you are following one technique of meditation, you are not on the same road as someone else who is doing the same technique; you cannot be. There is no public path. Every path is individual and personal. So no one’s experiences on the path will be helpful to you; rather, they may be damaging. Someone may be seeing something on his path. If he says to you that this is the sign of progress, you may not meet the same sign on your path. The same trees may not be on your path; the same stones may not be on your path. So do not be a victim of all this nonsense. Only certain inner feelings are relevant. For example, if you are progressing, then certain things will begin to happen spontaneously. One, you will feel more and more contentment. Really, when meditation is completely fulfilled, one becomes so contented that he forgets to meditate – because meditation is an effort, a discontent. If one day you forget to meditate and you do not feel any addiction, you do not feel any gap, you are as filled as ever, then know it is a good sign. Do not make meditation a habit. Let it be alive! Then discontent will disappear by and by; you will feel contentment, and not only while you are meditating. If something happens only while you are meditating, it is false, it is hypnotic. It does some good but it is not going to be very deep. It is good only in comparison. If there is nothing happening, no meditation, no blissful moment, do not worry about it. If something is happening, do not cling to it. If meditation is going rightly, deep, you will feel transformed throughout the whole day. A subtle contentment will be present every moment. With whatsoever you are doing, you will feel a cool center inside…contentment. Of course there will be results. Anger will be less and less possible. It will go on disappearing. Why? – because anger shows a non-meditative mind, a mind that is not at ease with itself. With meditation you will be more and more happy with yourself – remember, with yourself. These will be signs, the general signs. So do not think you are achieving much if you are beginning to see light or if you go on seeing beautiful colors. They are good but do not feel satisfied unless real psychological changes are there: less anger, more love; less cruelty, more compassion. Unless this happens, your seeing lights and colors and hearing sounds are child’s play. They are beautiful, very beautiful; it is good to play with them – but that is not the aim of meditation. They happen on the road, they are just by-products, but do not be concerned. In a relationship, observe what is happening. How are you behaving toward your wife now? Observe it. Is there any change? That change is meaningful. How are you behaving with your servant? Is there any change? That change is significant. Meditation for me is not a child’s play. It is a deep transformation. How to know this transformation? First you will feel your inner transformation in your outer relationships, and then you will go deep. Then only will you begin to feel something inner. So probe into, penetrate your relationships, and look there to see whether your meditation is progressing or not. If you feel a growing love, unconditional love, if you feel a compassion without cause, if you feel a deep concern for everyone’s welfare, well-being, your meditation is growing. Then forget all other things. With this observation you will also observe many things in yourself. You will be more silent; you will have less noise within. When there is a need you will talk, when there is no need you will be silent. You will feel more at ease, relaxed. Whatsoever you are doing, it will be a relaxed effort; there will be no strain. You will become less and less ambitious. Ultimately, there will be no ambition. Even the ambition to reach moksha will not be there. Even the desire for liberation is a bondage. Even the desire to be desireless is a bondage. One thing more: whatsoever you are doing, do not think that results will be coming in the future. If you are doing something real, results are here and now. In inner work, if you have meditated today, results are not going to be tomorrow. If you have meditated today. the perfume of it, howsoever little, will be there. If you are sensitive you can feel it. Whenever something real is done, it affects you here and now. So meditation is not just a certain thing which you do for one hour and forget. Really, the whole of life has to be meditative. Only then will you begin to feel things. And when I say that the whole life is to be meditative, I do not mean to go and close your eyes for twenty-four hours and sit and meditate – no! Wherever you are you can be sensitive and that sensitivity will pay. Then there will be no need to ask, 'Am I progressing or not?' Only with this capacity of being aware of all things happening around you will you develop the capacity to feel what is happening within. Osho, The Ultimate Alchemy, Vol 2, Talk #18

No, we can't judge a person. His inside is not available to you. The inside is private; it is not available to anybody.

I am not judging, I am communicating a message to her. It is not a serious matter, it is just a play, not even an attempt from my side.

What is the evidence that 'universe is random and chaotic' ?