OSHO The Zero Experience, Sintesi del corso di Filosofia

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The Zero Experience

Talks given from 1/3/77 to 31/3/

Darshan Diary

CHAPTER 1

1 March 1977 pm in Chuang Tzu Auditorium

Prem means love, rupesh means god of the form – the full name will mean god of the form of love, god of love. And once you recognise something in you, it starts happening; that is the miracle.

If you think of yourself as being depressed, you remain depressed. If you think of yourself as being unhappy, you remain unhappy. It is only a turning in your thought: you can become happy just by deciding to be happy.

People think that they are unhappy because there is some cause for them to be unhappy. The reality is just the opposite: they have decided to be unhappy, hence the cause exists. It is not the cause that makes them unhappy: because they have decided to be unhappy the cause comes into existence, and they are looking at things just in the reverse order.

Once you decide, immediately that thing starts happening, because the inner power of man is infinite. Howsoever we seem on the surface, we are not limited. The deepest source of your being is unlimited, infinite. So once you start thinking in terms of your being divine, you start becoming divine; nothing else is needed. You just have to create a thought-climate about yourself.

So this has to be your climate: become more and more loving and think of yourself as a temple of love, and the god of love is sitting just inside your being.

In the beginning it will look like a fantasy, a fiction; soon you will realise that is has become the reality, and once you have learned this secret art – of changing your life just by conscious decision

• you have learned something tremendously valuable. Then you carry a key in your hand which can unlock all doors. It is a master key; no lock exists that it cannot open.

And this is the very foundation of all religions. god is not there existing. You have to decide that god exists, then he exists in you!

Exploiting nature is almost like incest – raping your own mother – because nature is your mother. and nature is always ready to give, but don’t snatch! Persuade... lovingly persuade!

Then a great experience arises by and by. You start falling in tune with nature, you start understanding the ways, the subtle ways of nature, the subtle changes that happen in nature. You start understanding the language, the nuances, the gestues of nature, and infinite is the happiness that arises out of that understanding.

One can almost become a buddha by just really becoming a reader of the book of nature; then no other book is needed.

So that’s very good... and now you are a sannyasin – you will be a real farmer. Nothing like it! You will never be a rich man but that is not needed at all. Mm? you will be a poor man but inside you will be tremendously enriched.

CHAPTER 2

2 March 1977 pm in Chuang Tzu Auditorium

Deva means god, anuneeta means disciplined by – disciplined by the divine.

There are two types of discipline in life: one discipline that you can manage – but that is very ordinary discipline, man-made, home-made, and naturally cannot lead you very far. It is also repressive because you have to continuously fight and you have to repress many things in your being. This creates a sort of split.

I am not in favour of that discipline. I am in favour of a totally different kind of discipline that comes out of surrender – you surrender to god and god gives you a discipline. That very surrender creates a tremendous responsibility in you, and out of that surrender you start a totally new life. Not that you manage, not that you have to plan for it. All that you need to do is to be in a deep let-go. Mm? that’s what tao is and that’s what sannyas is.

So from this moment, feel surrendered to god. Every night before you go to sleep, at least for five minutes just sit silently, feel surrendered, then go to sleep. And in the morning also when you get up, the first thing is: sit in your bed, remember your surrendered state. Just bow down to the divine.

Start living a very natural life. Not in many ways enforcing anything upon yourself.... And much is going to happen!

[To a sannyasin who has been practicing Tibetan techniques in the Himalayas.]

Those methods are good but they were meant for a totally different kind of people... and a different era. And in fact Tibet has lived in a different era, Tibet has not been contemporary. It has lived very secluded, isolated. It has not known anything of the twentieth century, so it is the most ancient, primitive, innocent culture.

Listening to music... Here people are meditating, so just sitting by the side looking at the meditators, suddenly he is there! Whenever you look for him, he is there! whenever you look for him, he is there!

We miss him because we don’t look. We miss him because we don’t look through love... and that is the only door and the only bridge.

CHAPTER 3

3 March 1977 pm in Chuang Tzu Auditorium

Krishna Venu. It means krishna’s flute.

Krishna is the only person in the whole history of human consciousness who is tremendously in love with life, with the poetry of life, with the music of life, with the dance of life. He is not at all life-negative, he is very affirmative. And he accepts life as it is; he does not put god and the world as opposites.

God is not separate from the world, god is in the world... god is the world! So the world has to be lived in and loved.

So venu, krishna’s flute, became the symbol of his philosophy – of his song, of his music, of his dance, of his love.

[A sannyas says: I had the experience of dissolving again. When I was a child I had the nightmare of dissolving, and now I have it again. It scared me.]

Your interpretation is wrong. It is not the experience but your interpretation of it that is scaring you. The experience is of tremendous value.

To come to a point where you can dissolve is the point from where god enters in you. The door of god and death is the same, but the guest who enters is different. So, sometimes the entry of the divine appears like death because it is the same door from where death and god enter. Something is similar, the door is similar, but if you misinterpret it then the whole experience becomes very scary... as if you are going to die, as if you are falling apart, melting and dissolving.

What is melting and dissolving on this side, is arriving on the other shore.

This ’I am’ is your reality.

When Moses encountered god and when god sent him back to his people with a message, the ten commandments, he asked god, ’But they will ask me who has given these ten commandments to me. What is your name, sir? They won’t believe me. They will ask, ”What is the name of this god?”’

And god said, ’Tell them, I am that which I am; this is my name. I am that which I am.’

That is the most significant sentence in the whole bible, the very gist of all religion: ’I am not the body, I am not the mind. I am that which I am.’

It cannot be identified with anything else. You cannot say who you are because whatsoever you say will be wrong because you will have to bring in something else. If you say ’I am a woman’, you will be wrong, because how can you be a woman? the womanhood is part of your physical body, your bio-chemistry, but not your consciousness. The consciousness has not ever known anything of the woman or of the man.

If you say ’I am a young person’, again you are wrong because old age and youth belong to the body. The chronological age has nothing to do with consciousness – consciousness is ageless, timeless.

If you say ’I am beautiful, I am ugly’, again you are talking about the form – and the consciousness has no form at all. It is beyond all forms; it is simply empty of all forms. That is known in the East as the shunya experience, the experience of the void.

Allow it. It is a great blessing. Next time it comes make yourself comfortable, remember what I have told you about ramana, lie down, wait, accept, go into it... dissolve! And don’t be in a hurry t come back; let everything go! don’t cling and don’t clutch to anything! Let there be a total declutching: let everything go, root and all.

And when nothing is left to go you will find that a new light has spread on your soil; then laughter will arise out of your being. You have tasted life for the first time... but this is the only way. Life can be tasted only through death!

Jesus says, ’Those who save their life, they will lose, and those who are ready to lose, they will save.’ This is the moment he is talking about....

So don’t interpret it in a negative way: your interpretation is creating fear in you. You have missed a beautiful moment twice; now whenever it comes, don’t miss it! Wait with deep passion, longing, with hope that it comes again. Prepare yourself so that next time when it comes you will be able to rejoice and you will relax into it. it is a promise that you are going to gain tremendously out of it.

Only out fo the zero experience does the experience of the total arise. Only by annihilating yourself utterly do you become capable of receiving god. In that zero you become a womb and in that womb god can disappear.

Right now everybody is so full of himself or herself that there is no space inside; all rubbish, rotten furniture is there. Empty yourself!

And from this very moment start preparing yourself; it is going to come some day. You must have worked for it your past life, otherwise it doesn’t come that way; it is not available so easily – it becomes available after great effort. You must have worked knowingly, unknowingly; you must have earned it. So now when the moment to harvest has come, you are missing it.

I am with you. That is the whole meaning of sannyas: in life, in death, I am with you! I will take care.... Next time simply relax and go into it.

This is the very door we are seeking. This is the very door through which I am trying to bring as many people as possible. I am persuading as many people as possible to enter into this door.

It is natural to be afraid so I am not condemning; it is natural. Everybody becomes afraid for the first time but there is no need to be afraid. Though the fear is natural, it is unwanted – drop it!

Shunyadeva – it means god of the zero.

And shunya or zero is not a negative concept in the East; it is the most positive. In the western mind zero means nothing; to the eastern mind zero means all, because out of nothing is born all and to nothing it goes back again.

In the Upanishads there is a beautiful story.... An old father asked his son – the son had just come back from the university – ’Have they taught you the one which by learning one learns all? Have they taught you that one?’

The young boy was puzzled; he said, ’What one are you talking about? Whatsoever was available there I have learned all, but what one are you talking about? They never talked about that one which by learning one learns all. I have never heard about it!’

So the father said, ’Go out, look at the tree and bring a fruit from there’; it was an indian tree called ’nayagrodha’. The boy went out and brought some fruit.

In one nayagrodha fruit there are thousands of seeds. The father said, ’Break it,’ so he cut it. The father said, ’What do you see there?’ He said, ’I see thousands of seeds, and each seed can become one nayagrodha tree.’

The father said, ’Take one seed and cut it.’ The son cut the seed and the father said, ’What is there?’

He said, ’Nothing.’ The father said, ’Out of this nothing comes the tree. This nothing is that one which I am talking about,’ he said. ’By learning this, one learns all, so go back.

’All that you have learned is rubbish... all that you have learned is superficial; you have not learned the substantial. All that you have learned is knowledge but you have not learned the real... you have not known the real, you have not experienced it. Go back! before it is too late!’

The son went back to the master and he said, ’My father is very angry! I went very happy that I had learned everything and my father said, ”You have not learned anything – this is all nonsense! Go back and ask the teacher to teach you the one which by learning one learns all.”’

This you do for five, seven minutes, and then simply go to sleep. But when you go to sleep, always go to sleep when you are empty, not when you are full of the gold mist. Empty yourself and go to sleep. And you will have a very different quality of sleep – more of the void, more of nothingness, more of non-being. In the morning you will open your eyes feeling as if you have been in a totally different land... as if you have disappeared.

In the morning before you get out of bed, sit again: for five minutes repeat the same process. But when you get out of the bed, get out full of gold mist. Going to sleep, go when you are empty; getting out of the bed, be full of the mist.

Hold the gold mist inside and get out, and the whole day you will feel a subtle energy flowing in you, a very golden energy. In the night become empty, in the day become full: let the day be a day of fullness and the night a night of emptiness.

This is for now, and when you come next time, remind me – then the next step. I will tell you the next step so you can remember, but don’t try it now....

The next step will be that you simply remain a watcher. The gold mist comes in; you are a watcher. Fill your heart – you are a watcher; emptying out of your heart – you are a watcher. You are neither: neither day nor night, neither emptiness nor fullness, just a witness. But that is a second step.

So this you continue, mm? It is going to make you a shunyadeva – a god of emptiness!

[The sannyasin says his father is dependent on him psychologically, which makes it difficult for him to visit Osho.]

So go there [to a nearby center] and meditate, but continue with your father, mm? continue. And just as you were going, continue going. Now start talking about meditations to him and give him this meditation to do. Even if he says no, he will try.

Meditations are such that even if a person says ’No, I am not interested’, if you simply explain to them, they will try; one becomes curious and one tries. And he needs meditation now. He is seventy- five; now he needs a preparation for another life, so just help him with meditation... and nothing to be worried about.

It is natural. He is old, and as a person becomes old, particularly in the West, all meaning is lost. In the East that is not so because in the East a joint family exists. A man, howsoever old, always remains in the family, is never isolated. Sons are there, daughters are there, sons’ children are there, sons’ wives are there, and brothers and brothers’ children – so many people; one is never isolated.

And the eldest person of the family, the oldest person, is respected very deeply in the East so he feels very significant and very happy. Psychologically he is as happy as he ever has been before; in fact never was he so happy! Everybody is respectful and everybody is loving. Everybody takes care of him and everybody listens to his advice.

And naturally the grandchildren become deeply connected with him because children and old people have a certain affinity. The circle is becoming completed – coming to the very point from where a

person starts his life. An old person becomes like a child in the end, so that’s why the dependence; nothing is wrong in it.

A child is dependent. You are never angry with a child because he is dependent; you know that he is a child. An old person is again a child; it is a second childhood. And my feeling is that the old person is more dependent than a child because the child has no knowledge of what dependence is, what independence is. The old person has, and now he feels it; it hurts.

In the West, old people are really suffering much. The western society seems to be just for the young people. That is ugly because each young person will become old. The society should be able to adjust to all, from children to the old; then the society is complete. Then it has a real, comprehensive span.

Now the western society seems only for the young people – but each young person is going to become old! Sooner or later you will be thrown in the dust bin and then you will suffer it also, in the same way. So there is no need to be hard. Just have love, have compassion. He needs; nothing is wrong in it. He is dependent because he is old. And now, no work; no work relationships, no family, so by and by one becomes very isolated. Sitting the whole day and waiting only for death; it is hard.

And in the West you have a conception of only one life; that makes it very hard. In the East, nobody is worried. If you are going to die you will be born again. In fact, one is happy: this old body will be gone and you will have a new body.

Just as you change a new model car – you drop the old and you sell the old model and you purchase a new model every year – in the East life is a question of renewal. An old person has an old body; he is happy dropping it. Soon he will get another body – better, younger; he will live his life again.

In the western countries you have the concept of only one life, no rebirth; that makes it very ugly. I am not saying what is right and what is wrong. I am simply saying it makes it unnecessarily ugly: a person just waiting for death and nothing else. What has he left to think about? the life is gone, all is past and in front only death and darkness and no light!

Christianity has become such a dull and boring religion that even people who pay lip-service to it don’t trust it. So even when a person prays he knows it is nonsense. The whole life he thought it was nonsense. Now how can he suddenly pray?

The whole life he laughed about the idea, thought that it was childish, fictitious, primitive. The whole life he had the idea that he was very intellectual, intelligent, sceptical, this and that. Now in the old age when death starts knocking on the door, he starts praying... but that prayer remains phoney; there is no heart in it.

Talk about meditation... tell him what is happening here. Tell him about yourself, what you were doing here. Take a few books, put them there, play a few tapes. And don’t bother about whether he is interested or not; that is not the point. Let him listen – he will become interested; leave the books – he will read. He will ask things and some day, just meditate there in front of him sitting there silently. That can be the best help a son can give to his father.

If you can introduce him to meditation, you have served him.

CHAPTER 4

4 March 1977 pm in Chuang Tzu Auditorium

Anand means bliss and bhaven means feeling. Feel it and you will have it. You are missing it only because you have not looked at it through feeling. And feeling is real life. Thinking is phoney because thinking is always about; it is never the real thing.

It is not thinking about the wine that can make you intoxicated, it is the wine. You can go on thinking about the wine, but just by thinking about the wine you will never become intoxicated. You will have to drink it... and the drinking happens through feeling. Thinking is a pseudo activity, a substitute activity. It gives you a false sense of something happening, and nothing happens.

So shift from thinking to feeling – that’s my indication through your name: shift from thinking to feeling. And the best way will be to start breathing from the heart.

In the day as many times as you remember, just take a deep breath; feel it hitting just in the middle of the chest. Feel as if the whole existence is pouring into you, into your heart exactly in the middle

• not on the left, not on the right... exactly in the middle. That is where your heart centre is. It differs with different people; ordinarily it is leaning to the right.

It has nothing to do with the physical heart. It is a totally different thing; it belongs to the subtle body. Your heart is exactly in the middle and that is a good sign, a very good sign, of balance. You can have centering very easily.

So breathe deeply, and whenever you do, do it at least five times – deep breaths; take it in, fill the heart. Just feel it in the middle – that the existence is pouring through the heart: vitality, life, god, nature... everything pouring in.

And then exhale deeply, again from the heart, and feel you are pouring all that has been given to you back into god, into existence. Do it many times in the day, but whenever you do it do five breaths at once. That will help you to shift from the head to the heart.

And you will become more and more sensitive, more and more aware of many things of which you have not been aware. You will smell more, you will taste more, you will touch more, you will see more, you will hear more; everything will become intense.

Ordinarily the senses have become dull... as if much dust has gathered. You hear but it is just so-so, you taste but it is flat. You look too, but the existence does not look psychedelic.

Once these senses are cleaned – and that cleaning happens when you move from the heart.... If you move from the head, senses become dull, dust gathers, because the mind never allows you to feel. Each time you want to feel it gives a substitute.

It is almost as if a child wants the breast of the mother and the mother gives a substitute, just a rubber breast, and the child is happy sucking the rubber breast. Or even sometimes the mother is not there, then the child starts sucking his own thumb; he creates his own substitute. Now, the breast is nourishing; the thumb is not nourishing. Thinking is like the thumb and feeling is like the breast.

So move from the head to the heart and all your senses will become suddenly luminous. You will start feeling life really throbbing in you, ready to jump, ready to flow.

[A sannyasin says: I get an image I had before I took sannyas: I get an eye when I do meditation in a group. An eye starts coming and going... it has different colours.]

Allow it. It is just your third eye which is starting to function in a subtle way. When the third eye starts functioning, this is how it begins. Don’t get puzzled. Soon it will settle and soon it will disappear. The moment is has settled it will disappear, and you will have a very cool quality between your two eyes. Once it has settled, there you will find your centre and from there you will find a deep contact with the existence. As we breathe air from the nose, so we breathe light from the third eye. Once it settles you will be full of light.

Jesus says in one of his sayings, ’If you can be one-eyed, you will be full of light.’ That is that one eye he talks about.

But first it will be very hazy. Coming, going you will see it in many colours and many shapes, sometimes far away, sometimes very close. This is how it will move, it will swing, and then by and by the swing will be smaller and smaller and smaller, and one day it will simply settle. When it settles you will feel so full of light – the whole body will become light.

So just enjoy it; nothing to be worried about.

[A sannyasin says: Every day I think you’re going to send me away because I don’t do anything to deserve to be here.]

Nobody is needed to do anything!

You are allowed to be here not because you deserve but because you deserve but because I have too much to give and I have to give it anyway! So drop that idea completely. You deserve or you

CHAPTER 5

5 March 1977 pm in Chuang Tzu Auditorium

Deva Rahi: It means a traveller to the divine, a pilgrim of the divine – deva means divine, rahi means a traveller. You are a traveller and you have been a traveller for a long time, many lives.

This is not the first time that you have become interested in it; you are an old one. But every time you have tried, you have tried only half-heartedly, hence you have travelled long but you have not arrived yet. Many times the goal was very close by and you missed it. Many times it was within your reach but you go tired, or just when the tide was going to turn you left the effort; you turned back or you went astray into some other thing....

That’s how you have been missing. Please, don’t miss this time!

[A sannyasin’s mother says: I feel it very difficult to call my son by his new name... It seems to annihilate him... ]

It is difficult for mothers!

It is difficult because from his very childhood you have been calling him his old name. But try to call him with the new name; he will be happy. It is difficult, but try.

It is difficult always because you are so much accustomed to the old name and the new name seems to be so foreign...

The very word annihilation seems to be very frightening.

But each moment one should die to the past; that is the only way to live totally. Each moment one should forget the past. The past is gone; it is not there. It is just a smoke in the head, nothing else.

One should die to the past each moment so that one can be in the present totally; that is the only meaning of it. Dying to the past is the only way to live rightly. But we all live in the past and we cling to the past and we think it is very valuable. It is nothing to be.... It is gone already. It is nowhere except in the mind, but we cling to it.

But if you cannot call him by the new name, you can continue to call him the old. Nothing to worry about. He will understand.

[A sannyasin says her sexual energy has disappeared: It never crosses my mind.]

It is a blessing. Something very significant has happened in the body: the body energy is not functioning as male or female.

But I can understand your difficulty, because in the world, and particularly in the West, you will feel very strange...

It is perfectly good; it is how it should be. And now you can move higher very easily because sex remains the basic problem and sex holds a person down, keeps one earthly. Now you can fly! Now the roots are gone you can grow wings.

The same energy that appears as sex, now can appear in different forms, higher forms. It has disappeared from the sexual plane; now it is waiting just in the middle to take off.

So you need to go deep in meditations now. Forget about sex. It is finished and it is good that it is finished. It very rarely happens so easily so it is a rare fortune...

Now go deeper into meditation so that soon the energy will start transforming its quality. The energy that was sex will become compassion, will become more and more compassion, more and more love – love unaddressed, love with no sexual colour, just pure love without any conditions.

[Someone asks: What is the meaning of sannyas?]

It is a great step....

God is invisible. He is everywhere but still intangible; we cannot touch him. so you have to find a master whom you can touch, whom you can feel. The master is a mid-way station: the master is just like you and yet not like you. The master is one who has seen god.

Sannyas means coming closer to the master so that you can see through his eyes... it is falling ’en rapport’ with the master... merging and melting your energy with the master. It is holding the hand of the master so that he can take you into the unknown where you have never been. Once you have entered, by and by the master is not needed.

So sannyas is just a love affair with a master, a commitment, an involvement, and the real feeling comes only when you enter into it. It is to be experienced.

[She asks: Can one continue to feel as in contact with you as when one is here?]