HOW MEDITATION HAS BEEN DISCOVERED?

WHILE A MAN DESIRES A WOMAN, HIS MIND IS BOUND AS CLOSELY AS A CALF TO ITS MOTHER. - BUDDHA

One thing very significant has to be understood before we enter into this sutra. In Sanskrit we use the word KAMA both for desire as such, and for sexual desire. The same word is used for both, and there is a reason why the same word is used for both.

To desire a woman or a man, or desire at all, both are expressed by the same word, kama. The reason is very psychological, profound. Sanskrit is one of the most profound languages of the earth, very deliberately evolved. That is exactly the meaning of the word 'sanskrit'; SANSKRIT means consciously refined, consciously evolved.

In India two languages have existed in the past. One was called Prakrit -- PRAKRIT means the natural, unevolved, raw, crude, used by the people -- and the other was called Sanskrit. Sanskrit means refined, cultured, evolved, deliberate. That was used only by the intelligentsia, by the brahmins. Hence Sanskrit has many significant clues. It is rooted in great insights.

For example, this same word being used for both desire as such, and for sexual desire, has a tremendously important message in it. All desire is basically sexual desire; that is the message in it. Desire as such has the flavor of sexuality in it, and you can observe it. This understanding is based, rooted in great observation. A man who is mad after money -- watch his behavior, his being, look into his eyes, and you will be surprised that he loves money in the same way somebody else loves a woman or a man.

Now psychologists have performed a few experiments. They have made a few cards, one hundred cards, ordinary playing cards. Just two or three cards are there, inside the whole pack, of naked women. They give you the whole pack, shuffled in such a way that the psychologist himself is not aware where the cards are which contain the pictures of naked women. But he goes on watching the eyes of the person who is looking at the cards, who goes on looking at cards. When he comes to a naked woman suddenly his eyes change. His pupils become big; that is automatic. He is not aware what is happening, but immediately his pupils become so big, they want to take the naked woman in as much as possible. They open all the doors.

The same happens with people who are mad after money, money maniacs. Seeing a hundred-rupee note their pupils become immediately big. They may not be interested in a woman -- and women are aware of it, hence so many ornaments, beautiful saris and all kinds of arrangements for these foolish people. They may not look at the face of the woman but they will be immediately interested in her necklace. They may be immediately interested in her earrings, her hair clip; if it has a diamond, a big diamond, they become interested in the diamond, and via the diamond they become interested in the woman. Their sexuality has become perverted, it has become focused on money. And so is the case with power-hungry people, those who are after political power, those who want to become presidents and prime ministers and governors. Just seeing the chair of the prime minister is enough and their whole being is in a state of ecstasy, in a state of orgasmic joy. Just seeing is enough. That is their goal.

Buddha is right to use the same word for both. Hence the misunderstanding in translation. The translator has thought that he is talking about women, so he translated kama as: WHILE A MAN DESIRES A WOMAN, HIS MIND IS BOUND AS CLOSELY AS A CALF TO ITS MOTHER. In fact, Buddha does not mention women. What he is trying to say is: WHILE A MAN desires, HIS MIND IS BOUND AS CLOSELY AS A CALF TO ITS MOTHER. Any desire is a bondage.

Desire AS SUCH is a bondage, because when you desire, you become dependent on the other, on the desired object. Whether it is a woman, money, a man, power, prestige, it does not matter -- it is desire, and desire brings bondage. Why?

It is simple. When you desire something, your joy depends on that something. If it is taken away, you are miserable; if it is given to you, you are happy, but only for the moment. That too has to be understood. Whenever your desire is fulfilled it is only for the moment that you feel joy. It is fleeting, because once you have got it, again the mind starts desiring for more, for something else. Mind exists in desiring; hence mind can never leave you without desire. If you are without desire mind dies immediately. That's the whole secret of meditation.

Create desirelessness and mind is gone, gone forever, never to return back. If desire is there, mind will come. Desire is the root from where the mind comes in. Desire is its nourishment, its food, its very life, its breath. So mind cannot leave you without desire. If you desire God -- even God -- and you meet God, it will be only for a moment that you will be ecstatic. Then suddenly the mind will say, "Now what? Now this goal is achieved. Project future goals. You are finished with God, now there is no more in it."

Desire fulfilled only for a moment gives you a relief, and that relief has also to be understood. In the moment of a fulfilled desire there is relief. There is relief because in that small moment you are desireless. Desirelessness is joy. When one desire is fulfilled and before the mind projects another desire, between the two there is a small interval when there is no desire. That moment is of meditation.

That's how meditation has been discovered. It has not been speculated upon, it is not given by philosophers, by great thinkers. It is a simple observation, a scientific observation, that whenever desire is not there.... You wanted a beautiful house and you have got it. When you open the door of the new house, for a moment you are transported into another world, for a moment there is no desire. A long, long-cherished desire has been fulfilled. It will take a little time for the mind....

Mind needs time, remember. Mind cannot function without time; hence mind creates time. Without time there is no space for the mind to function. Mind will take a little time. In fact, mind is shocked. It was not hoping that the desire was going to be fulfilled. The goal was so far away, the house was so big, and it was almost impossible, but now that it is fulfilled mind is in shock. The mind is collecting itself again while you are opening the door of the new house, and you enter in the new house and a deep joy arises in you. You say, "Aha!" The time that passes while you say "Aha!" is enough, and mind has projected another desire.

The mind says, "The house is beautiful, but where is the swimming pool? The house is beautiful, but the garden is not looked after." You will have to create a new garden, a beautiful swimming pool, and again the whole process sets in, again you are in the wheel of the mind. But for a moment when there was no desire, there was joy. Joy is always when there is no desire. Whenever there is desire, joy disappears. Desire keeps you a prisoner.

Hence Buddha says: WHILE A MAN DESIRES HIS MIND IS BOUND -- and there is not much difference between one desire and another desire. So mind is not much worried what you desire. Mind's worry is only one: that you MUST desire. Desire anything! You can start collecting postal stamps, that will do -- but desire. Now, postal stamps are useless, but there are many people who go on collecting them.

I know one man who collects cigarette boxes. He has such a collection... he is ready to purchase at any cost. If a new cigarette packet can be given to him, he is ready.... He collects BIDI labels, and he goes on showing people with such great joy, as if he has conquered the world.

I know another man who goes on writing in books, "Rama, Rama, Rama." For years he has been doing it -- almost sixty years -- because now he is eighty years old. His whole house is full of books in which is written only one word, "Rama," and he goes on showing people and bragging: "Look how many millions of times I have written 'Rama'."

When I was a guest in his house, he showed me too. I said. "You must be a fool. You wasted all these books. You should have given these books to children, poor children.

They would have used them in a far better way. You have simply wasted ink, paper, your time, your life. And moreover, whenever you will come across Rama, he will hit you on your head, because you must be continuously harassing him: 'Rama, Rama, Rama'. Day in, day out you go on harassing him. Avoid him; if you see Rama anywhere, escape." I asked him, "Do you know why he always carries a bow with him? It is for devotees like

you. He is always ready with his bow and arrow, so you cannot escape."

He was shocked. He said, "What are you saying? Are you joking? I have been doing a religious act. Everybody has praised it, great saints have come and praised it."

I said, "Those people must have been fools just like you."

Mind can desire anything. Now, he is not collecting money, but more and more names of Rama.... It is the same game.

A man went to see his lawyer about getting a divorce.

"How much do you charge for handling a case like mine?" he asked.

"I really don't like to handle divorce cases," replied his attorney. "Why do you want to get a divorce?"

"Because I want to marry my wife's sister."

"Now, a case like that could get pretty messy. It might cost you as much as a thousand dollars. Why don't you go home and think it over."

So the man went home, and the next day he called his lawyer. "I have talked the whole thing over with my best friend," he said. "I have decided not to get a divorce after all."

"That's just fine," said his lawyer. "Tell me, what did your friend say that made you change your mind?"

"Well, he tells me he has been out with my wife and her sister, too, and there ain't a nickel's worth of difference between them."

Every desire is the same. The objects differ, but not the quality of desiring. You desire money, somebody else desires God; you desire power, somebody else desires paradise. It is all the same. Hence there are no religious desires, remember. Nondesiring is religious. Desiring is worldly, desire is the world. Nondesire is transcendence.

But when one is under the impact of a desire, the impact is hypnotic. Every desire hypnotizes you. It makes you blind, that's why we say... we use phrases like falling in love. That is significant. The love that you know is certainly a fall -- a fall from consciousness, a fall from understanding. You start crawling on the earth; you are no more in your senses, you lose your intelligence, you become stupid. The more you are full of desire and lust, the more stupid you are.

Murphy's maxim.... Murphy says: I believe in love at first sight because it saves time.

When you are going to fall, then why wait? Fall at the first sight. At least time is saved if nothing else. When a person is in love with someone -- and by love I don't mean the love of the buddhas; their love is totally different. They are talking about prayer, they are talking about compassion, they are talking about a desireless expression of their being. They are sharing their bliss.

I am talking about YOUR love. It is lust, it is the lowest energy phenomenon possible. You are almost in a hypnotic state. A man in love with a woman, or a woman in love with a man is no longer able to see clearly. The mind becomes clouded, the desire creates so much smoke, it raises so much dust that you can't see clearly. And whatsoever you see is your own projection.

A young army sergeant was posted to the deserts of Arabia by the French Foreign Legion. After a few days he became restless and asked his officer what form of entertainment took place in the camp -- where were all the women and bars and so forth.

The officer replied, "Just be patient and wait until the camels arrive."

So the young sergeant waited patiently for several days more and inquired again and the officer replied, "For heaven's sake, just wait until the camels arrive."

The next night there was an almighty rush, all the soldiers came running out of their tents yelling and screaming.

The young sergeant grabbed the officer and asked, "What is going on?"

"The camels are coming!" replied the officer.

"But why the great rush?"

"Well, you don't want to get an ugly one, do you?"

If you are starving in a desert, even camels will start looking beautiful; otherwise you can't see any difference between one camel and another. But the more your desires are starved, the more blind you become.

So remember, Buddha is not saying to starve your desires. He has been misunderstood by people, by his own followers as much as by his enemies. That is the fate of the buddhas: to be misunderstood by the friends and the enemies both. When he is saying that desire makes you blind, he is not saying to repress desire, because a repressed desire is far more dangerous. He is saying, "Understand desire, meditate over the whole phenomenon of it, and through understanding go beyond it, not through repression. Through meditation, transcend desire. Seeing that desire is misery, seeing that desire is bondage, seeing that desire drags you downwards into hell, one simply is released without any repression."

And to be released from desire is to be a buddha, is to be a christ. The greatest mystery is that those who have desires live like beggars. They live in bondage, are bound to live like beggars. And those who have transcended desire live like emperors. It seems existence follows a very paradoxical law.

Old Murphy says: In order to get a loan you must first prove you don't need it.

If you want a loan from a bank, prove that you don't need it. If the bank suspects you need it, you won't get it.

Exactly that is the case with dhamma, with the eternal law of existence. When you don't need anything, the whole existence is yours, the whole kingdom of God is yours. And when you need anything, nothing is yours -- only the need and the wound and the desire and the bondage. And desires are jumping upon you from every direction, there are desires and desires. It is not a question of one desire; desiring is the same, but there are millions of desires. So you live simultaneously in millions of prisons, and they go on destroying you, they go on forcing things upon you which you would not have accepted if there had been a moment of insight, of clarity.

You would not have accepted such humiliation as you accept because of desires. You would not have accepted this crawling state. You are meant to fly into the sky. You have wings -- wings which can take you to the ultimate. But desires are heavy like rocks; they are crushing you. And how many desires do you have? One day simply write them down and count them, and you will be surprised: they go on sprouting one after the other. And each desire fulfilled brings ten more desires in. Desires don't believe in birth control; each desire gives birth to as many desires as possible. Desires are never barren, they are never childless.

Bobbie Jo, a truly homely gal, came home from the Verdana campus for summer vacation. One evening she calmly confessed to her mother that she had lost her virginity last semester.

"How did it happen?" gasped the parent.

"Well, it was not easy," admitted Bobbie Jo, "but three of my sorority sisters helped hold him down!"

Just look around at how many desires are holding you down and how you are being exploited, sucked. And if you look miserable, sad, depressed, if you look weak, if you look as if life has no significance, it is not an accident, it is your own doing. You have not understood how you go on creating your own anguish, how you go on creating, feeding your own enemies.

Yes, Buddha is right: WHILE A MAN DESIRES, HIS MIND IS BOUND AS CLOSELY AS A CALF TO ITS MOTHER.

A Martian landed at a busy intersection in New York City and spent the next two hours crossing the street. He kept going back and forth between the two electric signs that change from "Walk" to "Don't Walk" and then back again.

Finally the weary little Martian stopped at one of the poles and threw his arms around it. "Baby," he said, "I really do love you, but you've got to stop being such a nag."

All desires are a nag, they go on nagging you, they go on forcing you, they go on goading you. You can't have a moment of rest, you can't be relaxed -- all those desires are there. Rest, relaxation, is known only by those who have understood the art of being desireless. That's what Buddha is pointing out.

OSHO

IF YOU BEGIN WITH YOURSELF, YOU BEGIN TO LOSE

I would like to tell you... Buddha tried for six years continuously to know what the divine is, and it cannot be said that he left anything undone. He did everything that is humanly possible, even some things which seem humanly impossible. He did everything. Whatever was known up to his day he practiced. Whatever methods were taught to him, he became a master of them.


He went to all the gurus that existed in his time, to everyone. And whatever they could teach, he learned, he practiced. And then he said, "Anything more, Sir?" And the guru said, "Now you can go, because all that I could give you I have given, and I cannot say, as I say in other cases, that you have not practiced. You have practiced. This is all that I can give." Buddha said, "I have not known the divine yet."


With each guru this happened. Then he left all the gurus. Then he invented his own methods. Continuously, for six years, he was in a struggle of life and death. He did everything that could be done. Then, at last, he was so tired of doing, so deadly tired, that one day when he was taking his evening bath in the Niranjana River near Bodhgaya, he felt so weak and so tired that he could not come out of the river. He just clung to a root of a tree and a thought came to his mind, "I have become so weak, I cannot even cross this small river. How will I be alive to cross the whole ocean of the world? I have done everything, and I have not found the divine. I have only tired my body."


He felt that he was on the verge of death. At that very moment he felt that he had done everything, and now there was nothing to do. He relaxed, and new energy came upon him because of his relaxation. All that was suppressed through those six years flowered. He came out of the river, he felt just like a feather, a bird's feather -- weightless. He relaxed under a Bodhi tree.


It was a bright fullmoon night. Someone came -- a girl, a shudra girl named Sujata. The name shows that the girl must have been a shudra because to have the name Sujata means she has not come from a higher caste. Sujata means wellborn. She had promised the Bodhi tree to pay it some homage daily, so she has come with some sweets.


Buddha is there -- tired, pale, bloodless, but relaxed, absolutely unburdened -- and it is a fullmoon night with nobody around. The girl, Sujata, felt that the deity of the tree had come to receive her homage. Had it been another day, Buddha could have refused. He would not rest in the night, he would not eat any food. But today he was totally relaxed. He took the food, and he slept. This was the first night after six years that he really slept.


He was relaxed with nothing to do. Then there was no worry. There was no tomorrow even, because tomorrow exists only because one has to do something. If one has not to do anything, then there is no tomorrow. Then the moment is enough.


Buddha slept, and in the morning, at five o'clock, when the last star was withering away, he was out of the sleep. He saw the last star disappearing, with no mind, because when you have nothing to do there is no mind. The mind is just a faculty for doing something, a technical faculty. No mind, nothing to do, no effort on his part, indifferent to whether he was alive or dead, he just opened his eyes, and he began to dance. He had come to that knowing to which he could not come through so many efforts.


Whenever someone would ask him how he achieved, he would say, "The more I tried to achieve, the more I was at a loss. I could not achieve. So how can I say I have achieved? The more I tried, the more I was involved. I could not achieve. The mind was trying to transcend itself, which was impossible. It is just like trying to be a father to yourself, just trying to give birth to yourself."


So Buddha would say, "I cannot say I achieved. I can only say I tried so much that I was annihilated. I tried so much that any effort became absurd. And the moment came when I was not trying, when the mind was not, when I was not thinking. Then there was no future because there was no past. Both were always together. Past is behind, future is in front; they are always conjoined. If one drops, the other drops simultaneously. Then there was no future, no past, no mind. I was mindless, I was I-less. Then something happened, and I cannot say that this something happened in that moment. I can only say that this was always happening, only I was not aware. It was always happening, only I was closed. So I cannot say I have achieved something."


Buddha said, "I can only say I have lost something -- the ego, the mind -- I have not achieved anything at all. Now I know that all that I have was always there. It was in every layer, it was in every stone, in every flower, but now I recognize it was always so. Only I was blind. So I have lost my blindness; I have not achieved anything, I have lost something."


If you begin with the divine, then you begin to achieve. If you begin with yourself, then you begin to lose.Things will begin to disappear, and ultimately you will disappear. And when you are not, the divine is -- with all its grace, with all its love, with all its compassion, but only when you are not. Your nonexistence is the categorical condition. For no one can it be relaxed. It is categorical, it is the absolute. You are the barrier. Fall down, and then you know. And only when you know, you know. You cannot understand it, I cannot explain it to you. I cannot make you understand it. So whatever I am saying, I am not saying anything metaphysical. I am only trying to show you that you must begin with yourself.


If you begin with yourself, you will end with the divine, because that is your other part, the other pole. But begin from this bank. Do not begin from the other, where you are not. You cannot begin from there. Begin from where you are, and the more you will go deep, the less you will be.


The more you will know yourself, the less a self you will be. And once you have come to total understanding about yourself, you will be annihilated, you will go into nonexistence, you will be totally negative -- not. And in that not, in that total negation, you will know the grace which is always falling, which is always raining down from eternity. You will know the love which is always around you. It has always been, but you have not paid any attention to it. Be annihilated, and you will be aware of it.


OSHO

WHY BUDDHA CHOSE TO SPEAK?

Every master has come to this point, to decide whether to say anything or to remain silent. Even Gautam Buddha, when he became enlightened, did not speak a single word for seven days, because he could not find a way to say what he had found. Words don’t exist for that experience. And whatever you say about it immediately becomes wrong. The moment the inner experience enters into outer expression, something goes dead. The living dance is no more there; the throbbing pulse is no more there.

Seven days after his enlightenment, Gautam Buddha was persuaded to speak. He had argued very hard on the point. He said, ”For one thing, what I have found cannot be said. I can at the most indicate, just like a finger pointing to the moon; but it is not saying anything about the moon. The danger is that unconscious people may start clinging to the finger, rather than looking at the moon; that has happened in almost all religions. They are holding their scriptures, their holy scriptures. They are only fingers pointing to the moon – where is the moon? 

Everybody is looking into his holy scripture. ”Secondly,” Gautam Buddha said. ”Even if I manage somehow to figure out a way to express the inexpressible, there is almost a ninety-nine percent guarantee that it will be misunderstood. ”And a third point,” he said. ”I am willing even to speak for that one percent of the intelligentsia – people of the heart, people who are open, not closed. But there is no certainty or guarantee that they will not misinterpret me. And once I have said something, I am no more master of it. I am master of it only while I am silent.”

His arguments are valid. And the people who were persuading him felt that what he was saying was right, but somehow he had to be convinced to speak. It is very rare that a man comes to this highest peak of consciousness, and if he remains silent humanity will not be enriched by him. He could shower the whole world with his blessings; he could bring the whole world into a deep silence where understanding blossoms. No opportunity can be lost, and a buddha is a great opportunity for the transformation of the whole world.

So they insisted, ”Your arguments are all right, we agree with you. But one thing we want to say to you is that if, after millions of people, a single person reaches to such heights, such depths ... even if he is misunderstood, misinterpreted, it does not matter. At least one percent, probably, will understand him – and that is a big percentage as far as humanity is concerned. You cannot deny that one percent the great opportunity that has arisen in you. There may be a few people just on the verge of awakening – a little push and they may be on the same height, as awake as you are.

And even if you go on missing the target, what is the harm? People were unconscious, they will remain unconscious. But you have to be compassionate, at least for the one percent that you have accepted.” Out of his compassion, Buddha agreed. And as he had said, it happened. Very few people understood him, but those who understood him became transformed beings; they went through a metamorphosis. A new kind of light started shining through their being; a new aura of energy, like a cool breeze, followed them. 

But millions misunderstood, misinterpreted, and you can see the result. After Gautam Buddha’s death, there was not a single buddha in the land where he was born, because the masses, with their ignorance, confusion and condemnation, distorted everything. Thirty-two schools arose after Gautam Buddha’s death, interpreting things in their own ways and fighting amongst themselves. And the old Indian priesthood – the Brahmins – did not miss the chance. The priest is always afraid of the awakened one, because he is the one who can destroy his whole profession. 

Jesus was not crucified by ordinary people; he was crucified by the very scholarly rabbis, and the high priests of the temple of the Jews in Jerusalem – they insisted that he should be crucified. Gautam Buddha was opposed by the priests of India; the reason was the same. The priest is exploiting people in the name of God, of which he knows nothing; in the name of the spiritual, of which he has no idea. But whenever a person comes, radiant with the experience, the priest becomes afraid. It is not a question of argument; you cannot argue with a buddha – his very presence is convincing. He has not to utter even a word. If he utters some words, it is just to lead you towards wordlessness. He speaks so that you can become silent. His speaking is only a device.

OSHO