Being is the eternal, ever-present One Life beyond the myriad forms of life that are subject to birth and death. However, Being is not only beyond but also deep within every form as its innermost invisible and indestructible essence. This means that it is accessible to you now as your own deepest self, your true nature. But don’t seek to grasp it with your mind. Don’t try to understand it. You can know it only when the mind is still. When you are present when your attention is fully and intensely in the Now, Being can be felt, but it can never be understood mentally. To regain awareness of Being and to abide in that state of “feeling-realization” is enlightenment.
“The deeper the Self-realization of a man, the more he influences the whole universe by his subtle spiritual vibrations, and the less he himself is affected by the phenomenal flux.”
“You may control a mad elephant;
You may shut the mouth of the bear and the tiger;
Ride the lion and play with the cobra;
By alchemy you may learn your livelihood;
You may wander through the universe incognito;
Make vassals of the gods; be ever youthful;
You may walk in water and live in fire;
But control of the mind is better and more difficult.”
“On the other hand, you can have another person enjoying a similar economic status and financial success, but at the same time, that person is warm and affectionate and has a feeling of compassion. Because that person has another source of worth, another source that gives him or her a sense of dignity, another anchor, there is less chance of that person’s becoming depressed if his or her fortune happens to disappear. Through this type of reasoning, you can see the very practical value of human warmth and affection in developing an inner sense of worth.”
The book details human abnormality, greed, stress, and the cruelty we force on each other. It also sheds light on mankind’s lost efforts to discover life’s aim and meaning through belongings and toxic relationships. It states that thoughts can have a strong and useful “effect on the healing process”. This puts forth the idea of “Evolutionary transformation of human consciousness”. This idea inspires the reader to engage in “honest self-evaluation [that] can lead to positive change.”
“But be warned, oh seeker of knowledge, of the thicket of opinions and of arguing about words. There is nothing to opinions, they may be beautiful or ugly, smart or foolish, everyone can support them or discard them. But the teachings, you’ve heard from me, are no opinion, and their goal is not to explain the world to those who seek knowledge. They have a different goal; their goal is salvation from suffering. This is what Gotama teaches, nothing else.”
Gangaji grants everyone an easy, captivating message: “stop all movement of your mind away from the truth so that you can discover directly, for yourself, this jewel that is alive within you”. “In a little instant”, “and without a single asana!”, “any of us can wake up to who we truly are. Gangaji challenges us to just stop. Stop searching, stop thinking, be still, just be”, “go deeper into the silence of our own hearts and be still in that pure presence. Euphoria.”
Get in the habit of remaining silent for a few hours a day. This is most easily done when one is at home or around people who understand what you are trying to do. (In India if you are silent everyone immediately says, “Ah, Mourn/’ and honors you.
In the West, people either interpret silence as a sign of your hostility towards them or as a physical illness about which they feel pity. Either of these reactions makes your work more difficult.) At first, you may want to remain by yourself during these few hours.
Later you will be able to be around people comfortably without having to speak.
Arranging thoughts in the order of value, the `I’-thought is the all-important thought. Personality-idea or thought is also the root or the stem of all other thoughts, since each idea or thought arises only as someone’s thought and is not known to exist independently of the ego. The ego therefore exhibits thought activity.
The second and the third persons [he, you, that, etc.] do not appear except to the first person [I]. Therefore they arise only after the first person appears, so all the three persons seem to rise and sink together.
Trace, then, the ultimate cause of `I’ or personality. From where does this `I’ arise? Seek for it within; it then vanishes. This is the pursuit of wisdom. When the mind unceasingly investigates its own nature, it transpires that there is no such thing as mind. This is the direct path for all. The mind is merely thoughts. Of all thoughts the thought `I’ is the root. Therefore the mind is only the thought `I’. The birth of the `I’-thought is one’s own birth, its death is the person’s death. After the `I’-thought has arisen, the wrong identity with the body arises. Get rid of the `I’-thought. So long as `I’ is alive there is grief. When `I’ ceases to exist there is no grief.
The Tao that can be told
is not the eternal Tao
The name that can be named
is not the eternal Name.
Being and non-being create each other.
Difficult and easy support each other.
Long and short define each other.
High and low depend on each other.
Before and after follow each other.
The Master leads
by emptying people’s minds
and filling their cores,
by weakening their ambition
and toughening their resolve.
He helps people lose everything
they know, everything they desire,
and creates confusion
in those who think that they know.
Osho describes the true meaning of love. He partakes that Sex is a requisite attraction. It has to be recognized as a regular and common physiological activity. Society has denounced it a lot which has led to corruption and suppression. In actuality, sex provides the first flash of Samadhi, of no-thought. The same spirit of sex when it soars upwards becomes superconsciousness.
Now I would like to talk about our zazen posture. When you sit in the full lotus position, your left foot is on your right thigh, and your right foot is on your left thigh. When we cross our legs like this, even though we have a right leg and a left leg, they have become one. The position expresses the oneness of duality: not two, and not one. This is the most important teaching: not two, and not one. Our body and mind are not two and not one. If you think your body and mind are two, that is wrong; if you think that they are one, that is also wrong. Our body and mind are both two and one.
There are three sorts of feelings—pleasant, unpleasant, and neutral. When we have an unpleasant feeling, we may want to chase it away. But it is more effective to return to our conscious breathing and just observe it, identifying it silently to ourselves: “Breathing in, I know there is an unpleasant feeling in me. Breathing out, I know there is an unpleasant feeling in me.” Calling a feeling by its name, such as “anger,” “sorrow,” “joy,” or “happiness,” helps us identify it clearly and recognize it more deeply.
Questioner: You too will die.
Maharaj: I am dead already. Physical death will make no difference in my case. I am a timeless being. I am free of desire or fear because I do not remember the past or imagine the future; Where there are no names and shapes, how can there be desire and fear? With desire lessness comes timelessness. I am safe because what is not, cannot touch what is. You feel unsafe because you imagine danger. Of course, your body as such is complex and vulnerable and needs protection. But not you. Once you realize your own unassailable being, you will be at peace.