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Osho  - Our beloved Master

never born, never died...   11-12-1931  -  19-01-1990


Osho on Love


"The word love can have two completely different meanings - not just different, but completely opposite. One meaning is love as a relationship, the other meaning is love as a state of being. The moment love becomes a relationship, it becomes bondage because there are expectations, and demands, and frustrations, and a tension on both sides to dominate. It becomes a power struggle. Love as a relationship is not really that which we are looking for..But love as a state of being, is completely different.It means that you are simply loving; you don't let a relationship grow out of it. Your love is like the scent of a flower. It doesn't create a relationship. It doesn't ask to be a certain way, to behave a certain way, to act in a certain way. She asks nothing. She shares simply. And in sharing there is no desire for any reward. The sharing itself is the reward. When love becomes like a fragrance to you, it has tremendous beauty. And something that far rises above the so-called humanity - she has something of the divine. When love is a state, you can't help it. She radiates, but does not imprison anyone, nor allow you to be imprisoned by anyone else.


Let your love become your state of being. Not that you fall in love, just that you are loving. It is simply your nature. Love to you is the fragrance of your being. Even when you are alone you are surrounded by loving energy. I am not suggesting that you should not be in a state of infatuation, but you cannot be in a state of infatuation until you give up the old relationship patterns of the mind. Love is not a relationship. Two people can be very loving together. The more loving they are, the less the possibility of any relationship. The more loving they are, the more freedom there is between them.


That is why I would like you to remember: have no expectations. Love, because love is your own inner development. Your love helps you grow into more light, into more truth, into more freedom.”

Osho on Freedom

"True freedom is neither political, nor economic, nor social; real freedom is spiritual. Your self can be enslaved, but your soul cannot. Your self is marketable but your soul is not. If you want to know what real freedom is, you must keep giving up your little bits of self - forget that you are a brahmin, forget that you are a christian, even forget what your name is - know that it is just an ordinary tool but not your reality; forget all your knowledge - know that it's all borrowed, it's not your own experience...


And as pieces of the self disappear, you begin to become aware of a vast inner sky, as vast as the sky outside... For existence is always in balance. The outer world and the inner world are in harmony and in balance.

Just live your life with lots of joy and festivity as the gift of existence. Dance with the trees in the sun, in the rain, in the wind. neither the trees have writings, nor the animals have writings, nor the stars… They just exist…


A rebel is someone who doesn't act against society, who has the whole game, and simply slips out. Society becomes unimportant to him. He's not against it. And that's the beauty of rebellion: it's freedom. The revolutionary is not free. He is constantly fighting against something - how can he be free?


Freedom means understanding. You have understood the game, and if you see that this is the way the soul is prevented from growing, the way you are not allowed to be yourself, you simply step out without a scar on the soul. You forgive and forget, and you remain, neither out of love nor out of hate, without any attachment to society. For the rebel, society has simply disappeared. Maybe he lives in the world or maybe he leaves the world, but he's not part of it anymore."

OSHO on Inner Silence and Emptiness


From the book: Absolute Tao -  Chapter 8: Witnessing.


The first question:



You have said much lately about inner silence and emptiness. After two years as your disciple, much of the time, particularly during the meditations, my mind seems more than ever to be out of control and working like a computer gone mad. I try to be a witness to the whole absurdity, but the monster goes on and on!


Let the monster go on and on and don't you be worried. The very worry is the problem, not the monster. The whole world is going on and on: rivers go on flowing, clouds go on moving in the sky, birds go on chattering in the trees. Why are you so against only the mind? Let it also go on and on – be unconcerned.


Witnessing is not an effort. When you are unconcerned the witness arises. Be indifferent to the mind; in the climate of indifference the witness arises. The very idea that you have to stop is wrong, that you have to still it is wrong, that you have to do something about this constant ongoing process is wrong. You are not required to do anything. If you do anything it won't help – it will help the trouble, not you. That's why when you meditate you feel the mind going more mad; when you don't meditate it's not so mad. When you are meditating you are too concerned with the mind, trying your hardest to make it still. Who are you? And why should you be worried about the mind? What's wrong with it? Allow the thoughts, let them move like clouds.

When you are indifferent, suddenly you are watching. With nothing left to do, what will you do? You can only watch, you can only witness – and in witnessing mind stops. Not that you can stop it. Nobody has ever been able to stop the mind, because the stopper is also part of the mind. The idea of meditation is part of the mind too – the idea that if you become silent you will attain to the ultimate is also of the mind. Who is asking this question, you or your mind?


You are not aware of yourself at all; it's the mind playing tricks. The only thing that can be done and which is possible, is to be indifferent and let the mind go. When you are indifferent suddenly a distance arises between you and the mind. You still listen to it because it is knocking continuously at your doors, but now you are indifferent. Now, inside, you are not worried whether it goes on or stops, you don't choose. You say to the mind, “if you want to go, go on; if you want to stop, you can stop. It is none of my concern.” This unconcern is needed. In this climate of unconcern and indifference the witness arises. Suddenly you see that the mind never belonged to you; it's a computer, it's a mechanism. You are absolutely separate from it.


Drop all efforts to still it and just remain passive, looking at whatsoever is going on. Don't give direction to the mind; don't say, “Be like this.” Don't be a guide to the mind and don't be a controller. The whole existence is going on, nothing disturbs you – why only this mind, a small computer, a small mechanism? Enjoy it if you can. If you cannot, then be indifferent. And then suddenly one day you find that something which was fast asleep within you is awakening. A new energy is coming up in you, a distance from the mind. Then by and by the mind goes on – faraway, faraway, faraway. Then still it goes on chattering but you know that somewhere faraway, near a star it is chattering; you cannot even make sense out of it, what it is saying. And this distance goes on and on, and one day suddenly you cannot find where the mind has gone.


The silence  is qualitatively different from a silence that you can practice. The real silence comes spontaneously, it is not something to be practiced. If you practice it you can create a false silence. The mind is so tricky, it can give you a false notion of silence – and that too will belong to the mind. So don't try hard to still it. Rather stand aside, by the side of the road, and let the traffic pass. Just watch it, just look at it with eyes of unconcern, indifference, and the thing that you have been desiring will happen – but not through desire because desire will not allow you to be indifferent. Buddha has used a word upeksha; the word means absolute indifference. And he says that you can never become meditative unless you have attained to upeksha, to indifference. That's the very soil. In that soil the seeds of meditation sprout – and there is no other way.

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