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The Vigyana Bhairava Tantra (The Book of the Secrets : A New Commentary)- Osho

(18) Osho

Third Eye ( Shiva Netra ) Meditation Technique !

ATTENTION BETWEEN EYEBROWS, LET MIND BE BEFORE THOUGHT.

LET FORM FILL WITH BREATH ESSENCE TO THE TOP OF THE HEAD AND THERE SHOWER AS LIGHT.

This was the technique given to Pythagoras. Pythagoras went with this technique to Greece, and really, he became the fountainhead, the source of all mysticism in the West.

He is the father of all mysticism in the West.

This technique is one of the very deep methods. Try to understand this: ATTENTION BETWEEN THE EYEBROWS.

Modern physiology, scientific research, says that between the two eyebrows is the gland which is the most mysterious part of the body.

This gland, called the pineal gland, is the third eye of the Tibetans -- SHIVANETRA: the eye of the Shiva, of the tantra.

Between the two eyes there exists a third eye, but it is non-functioning. It is there, it can function any moment, but it does not function naturally. You have to do something about it to open it. It is not blind; it is simply closed. This technique is to open the third eye.

ATTENTION BETWEEN THE EYEBROWS...

Close your eyes, then focus both of your eyes just in the middle of the two eyebrows. Focus just in the middle, with closed eyes, as if you are looking with your two eyes. Give total attention to it.

This is one of the simplest methods of being attentive. You cannot be attentive to any other part of the body so easily.

This gland absorbs attention like anything. If you give attention to it, both your eyes become hypnotized with the third eye.

They become fixed; they cannot move. If you are trying to be attentive to any other part of the body it is difficult.

This third eye catches attention, forces attention; It is magnetic for attention.

So all the methods all over the world have used it. It is the simplest to train you in attention because not only are you trying to be attentive, the gland itself helps you; it is magnetic. Your attention is brought to it forcibly. It is absorbed.

It is said in the old tantra scriptures that for the third eye attention is food. It is hungry; it has been hungry for lives and lives.

If you pay attention to it, it becomes alive. It becomes alive !

The food is given to it. And once you know that attention is food, once you feel that your attention is magnetically drawn, attracted, pulled by the gland itself, attention is not a difficult thing then.

One has only to know the right point. So just close your eyes, let your two eyes move just to the middle, and feel the point.

When you are near the point, suddenly your eyes will become fixed. When it becomes difficult to move them, then know you have caught the right point.

ATTENTION BETWEEN THE EYEBROWS, LET MIND BE BEFORE THOUGHT...

If this attention is there, for the first time you will come to experience a strange phenomenon.

For the first time you will see thoughts running before you; you will become the witness. It is just like a film screen: thoughts are running and you are a witness.

Once your attention is focused at the third eye center, you become immediately the witness of thoughts.

Ordinarily you are not the witness, you are identified with thoughts. If anger is there, you become anger. If a thought moves, you are not the witness, you become one with the thought, identified, and you move with it.

You become the thought; you take the form of the thought.

When sex is there you become sex, when anger is there you become anger, when greed is there you become greed.

Any thought moving becomes identified with you. You do not have any gap between you and the thought.

But focused at the third eye, suddenly you become a witness.

Through the third eye you become the witness.

Through the third eye you can see thoughts running like clouds in the sky or people moving on the street.

You are sitting at your window looking at the sky or at people in the street; you are not identified. You are aloof, a watcher on the hill -- different.

Now if anger is there you can look at it as an object. Now you do not feel that YOU are angry. You feel that you are surrounded by anger -- a cloud of anger has come around you -- but you are not the anger.

And if you are not the anger, anger becomes impotent, it cannot affect you; you remain untouched. The anger will come and go and you will remain centered in yourself.

This fifth technique is a technique of finding the witness.

ATTENTION BETWEEN THE EYEBROWS, LET THE MIND BE BEFORE THOUGHT.

Now look at your thoughts; now encounter your thoughts.

LET FORM FILL WITH BREATH ESSENCE TO THE TOP OF THE HEAD AND THERE SHOWER AS LIGHT.

When attention is focused at the third eye center, between the two eyebrows, two things happen. One is, suddenly you become a witness.

This can happen in two ways. You become a witness and you will be centered at the third eye.

Try to be a witness. Whatsoever is happening, try to be a witness.

You are ill, the body is aching and painful, you have misery and suffering, whatsoever -- be a witness to it.

Whatsoever is happening, do not identify yourself with it.

Be a witness, an observer. Then if witnessing becomes possible, you will be focused in the third eye.

The vice versa is the case also. If you are focused in the third eye, you will become a witness. These two things are part of one.

So the first thing: by being centered in the third eye there will be the arising of the witnessing self. Now you can encounter your thoughts.

This will be the first thing. And the second thing will be that now you can feel the subtle, delicate vibration of breathing. Now you can feel the form of breathing, the very essence of breathing.

First try to understand what is meant by "the form," by "the essence of breathing." While you are breathing, you are not only breathing air.

Science says you are breathing only air -- just oxygen, hydrogen, and other gases in their combined form of air.

They say you are breathing air! But tantra says that air is just the vehicle, not the real thing.

You are breathing prana -- vitality. Air is just the medium; prana is the content. You are breathing prana, not only air.

By being focused in the third eye, suddenly you can observe the very essence of breath -- not breath, but the very essence of breath, prana.

And if you can observe the essence of breath, prana, you are at the point from where the jump, the breakthrough happens.

~ Osho

Excerpt from : The Vigyana Bhairava Tantra 
Vol: 1

The Book of the Secrets : A New Commentary :
Talks Given From : 01/10/1972 to 01/03/1973

Thích ·  · Chia sẻ

I have always loved an ancient story- Osho

(16) Osho

I have always loved an ancient story:

When God created the world, one day darkness appeared before God, very grumpy and angry, and said to God, "You have to do ...
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Chapter : 25 - You Are What You Are Seeking- Excerpt from : Beyond Enlightenment- ~ Osho

(17) Osho

Meditation is the golden key to all the mysteries of life !

Satyakam was a very inquiring child. He did not believe in anything unless he had experienced it.

As he became a young man -- he must have been nearabout the age of twelve -- he asked his mother: "Now it is time. The prince of the kingdom has gone to the forest to join the family of a seer. He is my age. I also want to go, I also want to learn what this life is all about."

The mother said: "It is very difficult, Satyakam, but I know that you are a born seeker. I was afraid that one day you would ask me to send you to a master. I am a poor woman, but that is not a great difficulty.

The difficulty is that when I was young I served in many houses -- I was poor, but I was beautiful. I don't know who your father is. And if I send you to a master, you are going to be asked what the name of your father is. And I am afraid they may reject you.

But there is no harm in making an effort. You go and tell the truth, in the same way I have told the truth to you. Many men have used my body because I was poor. Just say that you don't know who your father is.

Tell the master that your name is Satyakam, your mother's name is Jabala, so they can call you Satyakam Jabal. And as far as the search for truth is concerned, who your father is does not matter."

Satyakam went to an ancient seer in the forest, and sure enough the first question was: "What is your name? Who is your father?"

And he repeated exactly what his mother had said.

There were many disciples -- princes, rich people's sons. They all started laughing.

But the old master said: "I will accept you. It does not matter who your father is. What matters is that you are authentic, sincere, unafraid -- capable of saying the truth without feeling embarrassed.

Your mother has given you the right name, Satyakam. 'Satyakam' means one whose only desire is truth. You have a beautiful mother, and you will be known as 'Satyakam Jabal'. And the tradition is that only brahmins can be accepted as disciples. I declare you a brahmin -- because only a brahmin can have the courage of such truth."

Those were beautiful days. The old seer's name was Uddalak.

Satyakam became his most loved disciple. He deserved it, he was so pure and so innocent.

But Uddalak had his own limitations. Although he was a man of great learning, he was not an enlightened master. So he taught Satyakam all the scriptures, he taught him everything that he was capable of, but he could not deceive Satyakam as he had been deceiving everybody else.

Not that Satyakam was raising any doubts; it was just that his innocence had such power that the old man had to confess: "Whatever I have been telling you is knowledge gathered from the scriptures. It is not my own. I have not experienced it, I have not lived it. I suggest that you go deeper into the forest. I know a man who has realized, who has become an embodiment of truth, love, compassion. You go to him."

Uddalak had heard about the man, but did not know the man personally. Uddalak was far more famous, he was a great scholar.

Satyakam went to the other man. This man taught him many new scriptures, and all the Vedas, the most ancient scriptures of the world. And after years he told him: "Now you know everything; there is nothing more to know. You can go back home."

First he went to see Uddalak. From his window, Uddalak saw Satyakam coming on the footpath through the forest. He was shocked.

Satyakam's innocence was lost; in place of innocence there was pride -- naturally, because now he thought he knew everything in the world that is worth knowing. The very idea was so ego fulfilling.

He came in. As he started to touch the feet of Uddalak, Uddalak said: "Don't touch my feet! First, I want to know where you have lost your innocence. It seems I have sent you to the wrong man."

Satyakam said: "To the wrong man? He has taught me everything that is worth knowing."

Uddalak said: "Before you touch my feet, I would like to ask you -- have you experienced anything or it is just information? Has any transformation happened? Can you say that whatever you know is your knowledge?"

Satyakam said: "I cannot say that. What I know is written in the scriptures; I have not experienced anything."

Uddalak said: "Then go back, but now go to another person I have come to know about while you were gone. And unless you have experienced, don't come back. You have come here not more than when I sent you but less. You have lost something of immense value.

And what you call knowledge -- if it is borrowed, it only covers your ignorance; it does not make you a knower. Go to this man and tell him that you have not come for more information about truth, about God, about love.

Tell him you have come to know truth, to know love, to know God. Tell him: 'If you can fulfill the promise, only then waste my time; otherwise I will find another master.'"

Satyakam said exactly this.

The master was sitting under a tree with a few of his disciples.

After listening to the request, he said: "It is possible, but you are asking something very difficult. There are so many disciples here -- they all want more knowledge. They want to know about and about. But if you insist that you are not interested in information, that you are ready to do anything, that your devotion to truth is total, then I will find a way for you."

Satyakam said: "I am ready to sacrifice my life, but I cannot go without knowing the truth. Neither can I go to my teacher, nor can I go to my mother, who has given me the name 'Satyakam'. And the teacher accepted me without knowing whether I was a brahmin or not, just on the simple grounds that I was truthful. Tell me what has to be done."

The master said: "Take all these cows that you see here deep into the forest. Go as deep as possible, so you don't come in contact again with any human being. The purpose is that you forget language, words. Live with the cows, take care of the cows, play on your flute, dance -- but forget words. And when the cows have grown to one thousand, come back."

The other disciples could not believe what was happening -- because there were just a dozen or two dozen cows. How long is it going to take for them to become one thousand?

But Satyakam took the cows, went as deep as possible into the forest, beyond human contact, beyond human context. For a few days it was difficult but slowly slowly, the cows were his only company. And they are very silent people. He played on the flute, he danced alone in the forest, he rested under the trees.

For a few years he continued to count the cows. Then by and by he dropped it, because it seemed impossible that they would become one thousand. And moreover he was forgetting how to count; language was disappearing. Words disappeared; counting could not be saved. And the story is so immensely beautiful.

The cows became worried when they became one thousand -- because they wanted to go back home, and this man had forgotten how to count! Finally the cows decided: "We have to speak; otherwise this lonely forest is going to become our grave."

So one day the cows caught hold of him and told him: "Listen, Satyakam, we are now one thousand and it is time to go back home."

He said: "I am very grateful to you. If you had not told me.... I had even forgotten about home or about returning. Each moment was so tremendously beautiful...so many blessings. In the silence, flowers went on showering. I had forgotten everything.

I had no idea why I had come here, who I am. Everything had become an end in itself -- playing the flute was enough, resting under the trees was enough, seeing the beautiful cows sitting silently all around was so beautiful. But if you insist, we should return."

The disciples of the great master saw him coming with one thousand cows.

They reported to the master: "We had never believed that he would come back. He is coming, and we have counted exactly one thousand cows. He is coming!"

And when he came, he stood there...just in the crowd of cows.

The master said to the other disciples: "You counted wrong. There are one thousand and one cows; you forgot to count Satyakam! He has moved beyond your world, he has entered into the innocent, the silent, the mysterious. He is not saying anything, he is just standing there as the cows are standing there."

The master said: "Satyakam, you come out. Now you have to go to your other master who sent you here. He is an old man and he must be waiting. Your mother must be waiting."

And when Satyakam came to Uddalak, his first teacher -- who had not allowed him to touch his feet because he had lost his innocence, he was no more a brahmin, he had fallen, he had become just a knowledgeable parrot.

As Uddalak saw him from the window again, he ran out the back door -- because now Satyakam cannot be allowed to touch his feet; now Uddalak would have to touch his feet. Because Uddalak is still a scholar, and Satyakam is coming not as a scholar but as one who is awakened.

Uddalak escaped from the house: "I cannot face him. I am ashamed of myself. Just tell him," he told his wife, "that Uddalak is dead and he can go now to his mother. Tell him I died remembering him." These were people made of different mettle.

Satyakam went back home.

The mother had become very old, but she had waited and waited and waited. And she said: "You have proved, Satyakam, that truth is always victorious. And you have proved that a brahmin is not born, a brahmin is a quality to be achieved.

Everybody by his birth is a sudra -- because everybody's birth is the same. One has to prove by purifying himself, by crystallizing himself, by becoming centered and enlightened, that he is a brahmin. Just to be born into the family of a brahmin does not make you a brahmin."

If you meditate on the story, you will see: the very essence of meditation is to be so silent that there is no stirring of thoughts in you, that words don't come between you and reality, that the whole net of words falls down, that you are left alone.

This aloneness, this purity, this unclouded sky of your being is meditation.

Meditation is the golden key to all the mysteries of life

~ Osho

Excerpt from : Beyond Enlightenment
Chapter : 25 - You Are What You Are Seeking

CHỮA CẬN THỊ BẰNG PHƯƠNG PHÁP DIỆN CHẨN- Nghiem Xuan Lam

(16) Nghiem Xuan Lam - CHỮA CẬN THỊ BẰNG PHƯƠNG PHÁP DIỆN CHẨN Đây là...

CHỮA CẬN THỊ BẰNG PHƯƠNG PHÁP DIỆN CHẨN

Đây là một phương pháp ít tốn kém và gần như không có tác dụng phụ, dễ học, dễ làm nên mọi người có thể dùng nó để tự phòng và tự chữa bệnh trong gia đình, giảm thiểu sự lệ thuộc vào thuốc men, bác sĩ và bệnh viện. Cách chữa đơn giản nhưng đem lại hiệu quả cao, nên nó được mọi người tin dùng không chỉ ở Việt Nam mà còn được nhiều nước trên thế giới sử dụng.
Cận thị là một tật khúc xạ gây rối loạn chức năng thị giác và chiếm một vị trí đáng kể trong nhóm tật về thị giác, đặc biệt ở học sinh và người lao động trẻ.
Cận thị làm giảm sức nhìn cho con người, gây cản trở, khó khăn trong công việc hàng ngày.
Phương pháp Dùng “Diện chẩn” để chữa cận thị có thể trả lại đôi mắt bình thường cho người bị cận trong một thời gian ngắn mà không cần mổ xẽ hay dùng thuốc.
Ở trang này theo yêu cầu của một số bạn Lâm xin chia sẽ cách chữa cận thị từ 4 độ trở xuống mà Lâm đã học qua ở môn “Diện chẩn” cho những ai muốn chữa cận thị mà chưa từng học qua phương pháp “Diện chẩn” vẫn có thể tự chữa cận thị cho mình hoặc giúp chữa cho người thân.
I Phương pháp chữa cận thị:
1- Day ấn bộ huyệt chữa cận thị ở phác đồ 1 (hình 3) .
2- Gạch đồ hình về mắt ở tay và trán (hình 4, 5 và 5a)
3- Lăn, mat xa kích thích vùng huyệt quanh ổ mắt (hình 6 và 7) 
II Dụng cụ thực hành.
Để chữa cận thị các bạn cần có những dụng cụ sau:
- 1 cây lăn dò đồng nhỏ, mua ở những cửa hàng bán dụng cụ y khoa (xem hình 1) 
- 1 lọ dầu cù là.
- Phác đồ 1 chữa cận thị (hình 3)

III Cách thực hành chữa cận thị.
1- Cách day ấn:
Đầu tiên bạn phải biết cách day ấn. Bạn cầm cây “lăn dò đồng nhỏ” dùng phía đầu bằng inox ấn và đẩy ngay vị trí huyệt, khi đẩy từ điễm xuất phát đến điễm đẩy không quá 0,5cm, thời gian day là 30 giây cho mỗi huyệt. Khi day ấn, cây day ấn luôn thẳng góc với da mặt. Xem hình cách cầm cây day ấn ở (hình 2)

2- Có hình phác đồ 1 chữa cận thị trước mặt.
Nhìn kỹ các đường ngang dọc trong hình để định vị huyệt cho đúng, các huyệt gồm: 34-+, 6, 1, 127, 267, 130, 3, 358 (xem hình 3)
Nếu chưa quen huyệt, lúc đầu có thể tìm huyệt rồi dùng bút lông chấm tất cả vị trí huyệt đó lên mặt cho dễ nhìn, sau đó so lại với hình vẽ xem đã chấm chuẩn chưa, rồi thực hành nhìn theo dấu chấm có sẵn mà day ấn, khi nào nhớ rồi thì lần sau day ấn khỏi chấm dấu.
Chú ý:
Khi huyệt có ghi dấu -+ có nghĩa là yêu cầu huyệt này làm bên trái lẫn bên phải. Trên mặt các huyệt đều đối xứng với nhau ở mặt trái và mặt phải, nếu thấy huyệt chỉ ghi số….không có dấu trừ hay cộng thì ta nên day huyệt mặtbên trái như trong hình vẽ.
3 -Thực hành chữa cận:
Đầu tiên dùng phía đầu inox của dụng cụ chấm vào dầu cù là . Day ấn theo thứ tự các huyệt :
34+-, 1, 127, 130, 6, 267, 3, 358 (xem vị trí huyệt ở hình 3)
Mỗi huyệt day ấn khoảng 30 giây. Do đầu cây day ấn có chấm dầu cù là mỗi khi day một huyệt, nên sau khi day được một lúc các huyệt sẽ ấm lên. Day ấn một vòng theo thứ tự các huyệt của phác đồ chữa cận thị xong, ta sẽ day ấn lập lại như vậy thêm 2 vòng nữa. Mỗi ngày làm 3 lần.

4- Gạch đồ hình mắt:
Tiếp theo dùng que dò phía đầu inox gạch một đoạn vào đồ hình mắt ở tay và trán như trong hình minh họa:
- Gạch đồ hình mắt ở ngón út bên tay trái trước, độ dài khoảng 1cm, rồi chuyển qua gạch ngón út bên tay phải, Mỗi ngón làm 40 cái (xem hình 4)

- Gạch đồ hình trên lòng bàn tay, nằm dưới ngón giữa, độ dài 3cm. Gạch tay trái xong chuyển sang gạch tay phải. Gạch liên tục 40 cái cho mỗi tay (xem hình 5)

- Gạch đồ hình mắt trên trán, độ dài 2cm, gạch bên trái rồi chuyển sang gạch bên phải. Gạch liên tục 40 cái (xem hình 5a)

5- Lăn mat xa mắt
Sau khi day huyệt xong dùng cây lăn phía đầu có trục gai bằng đồng, lăn quanh ổ mắt theo cách từ trong ra ngoài từ trên xuống dưới. Lăn ổ mắt trái rồi chuyển sang lăn ổ mắt phải, mỗi bên lăn 30 vòng, nhìn theo hình mũi tên (xem hình 6 và 7) Cần mạnh tay hơn khi lăn, thời gian không hạn chế. Mục đích là đưa máu lên nuôi mắt và cũng là để tác động vào những Sinh huyệt quanh mắt giúp cho mắt nhanh sáng. Mỗi ngày có thể mát xa mắt nhiều lần, nhưng tốt nhất là cách một giờ lại mát xa.
Lăn mắt trái

Lăn mắt phải

6 / Tập nhìn xa:
Trong thời gian chữa cận phải tập nhìn xa. Mỗi ngày đều phải tập nhìn xa nhiều lần. Mục đích tập nhìn xa là để khôi phục khả năng tự điều chỉnh của mắt. Như phóng tầm mắt nhìn con chim bay, nhìn chóp nhà cao tầng xa xa hoặc đọc dòng chữ tên của cửa hàng hay chữ trên tấm bảng hiệu ở phía xa mút tầm mắt.
7/ Kiêng cữ:
Khi chữa cận thị, nên tập bỏ kính và nghỉ xem tivi, ít mở máy vi tính, không chơi điện tử, nghĩ tạm học hành, không đọc sách báo trong thời gian chữa. Trung bình mỗi ngày làm 3 lần theo cách hướng dẫn ở trên. Tập trung cho việc chữa để mau khỏi. Thời gian chữa hết cận chỉ khoảng 40 – 50 ngày cho người làm đúng và làm tích cực như hướng dẫn. Nếu thực hành lơ là việc chữa sẽ kéo dài lâu hơn nhiều. Còn nếu các bạn siêng hơn, thời gian làm nhiều hơn thì kết quả sẽ nhanh hơn.
Khỏi cận rồi cũng phải nghỉ 5 đến 10 ngày nữa rồi mới trở lại sinh hoạt bình thường. Mục đích phải kiêng là để chống tái cận. Nếu không may tái cận, chữa lại vẫn khỏi nhưng tốn thời gian nhiều.
Trong khi chữa cũng kiêng ăn cay, nóng như riềng, ớt, sả, tỏi, thịt chó và một số trái cây như sầu riêng, xoài… vì nhớ câu “Vượng hỏa mắt mờ”, cũng kiêng ăn lạnh như kem, đá, nước dừa, nước có ga công nghiệp, nước để trong tủ lạnh… đề phòng hại thận, thị lực cũng giảm.
Đôi khi có trường hợp người bị cận thị còn mắc thêm một số bệnh khác về mắt như: Xuất huyết võng mạc, viêm giác mạc, thì cần phải được điều trị bệnh này trước khi chữa cận thị, nếu không khi áp dụng phương pháp này sẽ không đạt kết quả tốt.
Trên đây là cách chữa cận thị mà Lâm đã học qua. Nếu bạn nào trên 4 độ xin chờ bài Chữa cận thị ở Phác đồ 2. Bài này Lâm chia sẽ với các bạn những kiến thúc đã học của mình qua cách minh họa cách chữa cho các bạn dễ thực hành và Lâm cũng mong nhận được sự đóng góp từ các bạn, để có thể làm tốt hơn, giúp ích mọi người có được sức khỏe tốt góp phần nâng cao cuộc sống. Chúc các bạn tự chữa cận thị thành công.
PS : Dùng bổ sung 4000 IU vitamin A,1000-1500mg Omega3 / ngày.
Tai sao phải dùng vi tamin A? Vì 1 phân tử ánh sáng cần kết hợp với một phân tử VitaminA mới thành tín hiệu điện để dưa vào não xử lý.

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○○ V I M A L K I R T I ○○ Osho

(16) Osho

○○ V I M A L K I R T I ○○

Vimalkirti was one of the strangest people who came in contact with Gautam Buddha. He never became a sannyasin -- he remained a layman -- but even Gautam Buddha respected him.

He used to come to listen to Gautam Buddha, and he was meditating, but he could not see that there was any need to renounce the world and become a sannyasin and a beggar.

He was such a genius that he was the first layman to become enlightened. The first sannyasin to become enlightened was Manjushri, and the first layman to become enlightened was Vimalkirti.

But Vimalkirti was a very strange person. For a few days he had not come, and Buddha was concerned ... is he sick, or is there some trouble? -- why is he not coming? So he asked that one of his disciples should offer to go to Vimalkirti -- he lived in the city -- to enquire about his health and why he is not coming.

But out of ten thousand sannyasins, nobody wanted to go, for the simple reason that even to say hello to Vimalkirti was dangerous! He would make it a point of great discussion -- "To whom are you saying hello?

Are you certain I am not a dream? Can you give me any evidence that I am not a dream? If you see me in a dream, will you recognize that it is a dream and not reality?"

He used to put everybody in such a corner -- on any point. If you didn't say anything and you simply tried to avoid him, he would say, "Hey, where are you going? Is there any place to go? The truth is right here now. Where are you going?" He had tortured almost everybody.

Finally one disciple said, "I will go. Whatever he does I will take it easy, but he has to be asked after." When the disciple went he said, "Gautam Buddha has sent me to enquire about your health. As I came here, just outside your house, your family said that you are sick."

Rather than answering him, the sick Vimalkirti said, "Sick? About whom are you talking?

I don't exist at all, how can I be sick? To be sick you first have to exist -- what do you think? I have disappeared long ago in my meditations. So just go back and tell Gautam Buddha, 'Vimalkirti is no more -- there is no question of sickness or health.'" The disciple was very much disturbed, because if he tells Gautam Buddha that Vimalkirti is no more, he will think that perhaps he has died. So he told Vimalkirti, "This statement can be misunderstood. If I say simply that Vimalkirti is no more, the obvious meaning will be that Vimalkirti is dead."

He said, "That's the right meaning! Vimalkirti is dead. It was a phony name which disappeared with meditation.

When I was born I was not Vimalkirti, and when I was reborn in meditation I again became nameless, formless -- it is perfectly right. You can even say that Vimalkirti is dead."

The disciple said, "That is too much, because you are alive and I will be in trouble.

Tomorrow you may appear before Buddha, and he will ask me, 'What were you saying?'" And in this way a whole sutra, Vimalkirti's Hridaya Sutra, has developed between the disciple and Vimalkirti.

He is so clear that you cannot catch hold of him, you cannot grasp him. He is so vast that whatever you say, you are immediately caught.

OSHO...☆☆☆

The Great Zen Master TaHui

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CHAPTER 10. MAN IS A BORN IN TAO ("When the Shoe Fits"- Osho)

(16) Osho

Needs can be fulfilled, but desires cannot be.

Desire is a need gone mad. Needs are simple, they come from nature; desires are very complex they don’t come from nature. 
They are created by the mind.

Needs are moment to moment, they are created out of life itself. Desires are not moment to moment, they are always for the future.

They are not created by life itself, they are projected by the mind.

Desires are projections, they are not really needs. This is the first thing to be understood, and the deeper you understand, the better.

What is desire? 
It is movement of the mind into the future.
Need belongs to this moment – if you are hungry it is a need, and has to be fulfilled. and it can be fulfilled. There’s no problem about it. If you are thirsty, you are thirsty here and now, you have to seek water. It should be fulfilled – so it is a life need.

But desires are not like that. You desire to be the president of a country. It is not a need, it is an ambition, it is an ego projection into the future. Or you desire heaven – that too is in the future; or you desire God – that too is in the future.

Remember,needs are always here and now – they are existential. 
And desires are never here and now – they are non-existential. They are just mental, in the mind. And they cannot be fulfilled because their very nature is to move into the future.

They are just like the horizon you see. It seems that just nearby somewhere the earth meets the sky. It is so apparent! You can walk there! But you could go on walking forever and ever, and the distance will remain the same; always somewhere ahead the earth will be meeting the sky. 
But you will never reach that place, that point where the earth meets the sky. They never meet.

This is just an appearance, what Hindus call MAYA: it appears, but it is not so. It appears if you are standing at a distance. The nearer you come the more you realise that it is not so. The horizon moves further ahead, and the distance between you and it always remains the same.

The distance between you and your desire always remains the same. How can you fulfill it? If you desire ten thousand rupees, you may get them some day. But by the time you get them, the desire will have gone ten thousand times ahead again. You have one thousand rupees; the desire will ask for ten thousand. Now you have ten thousand; the desire will ask for one hundred thousand.

The distance remains the same. You may have one hundred thousand – it makes no difference. Ten times again, the desire will remain the same.

Needs are simple. They can be fulfilled. You feel hungry and you eat; you feel thirsty and you drink;
you feel sleepy, you go to bed.

Desires are very cunning and
complex. You are frustrated, but not because of needs.

You are frustrated because of desires. And if desires take too much of your energy you will be unable to
fulfill your needs also, because who is there to fulfill them? You are moving into the future; you are thinking of the future; your mind is dreaming.

Who is there to fulfill ordinary needs of the day? You are not there. And you would like to remain hungry but reach the horizon. You would like to postpone needs so that the whole energy moves towards the desire.

But in the end, you find that the desire is not fulfilled, and because needs have been neglected, in the end you are just a ruin. And the time
that is lost cannot be regained; you cannot go back.

There is a story told of one old wise man, whose name was Mencius. He was a follower of Confucius and he died when he was very, very old.

Somebody asked him: If you were given life again, how will you start it? Said Mencius: I will pay more
attention to my needs and less attention to my desires.

And this realisation will come to you also. But it always comes very late and then life is no more in your hands. If you were given life again....

Needs are beautiful; desires are ugly. Needs are bodily; desires are psychological.

But look at your so-called saints and sages: they always condemn your needs and always help your desires to be projected.

They say: What are you doing? Just eating? Sleeping? Wasting your life? Try to reach heaven! Heaven is the ultimate desire.

Paradise is waiting for you, and you are wasting your life on ordinary things – just vegetating. Stand up and run, because there is not much time left! Reach!

Knock at the door of heaven! Reach God! But don’t stand there!

They always condemn your needs and they always help your desires.

That’s why the world has become so ugly – everybody is full of desires and nobody’s needs are fulfilled.

That which can be fulfilled is neglected and that which cannot be fulfilled is being fed.

This is the misery of man.

OshO 
CHAPTER 10. MAN IS A BORN IN TAO
When the Shoe Fits

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