OSHO, WOULD YOU TALK ABOUT TRUST? (27) Tải lên từ di động - Feroze Firdaus Firdu

(27) Tải lên từ di động - Feroze Firdaus Firdu

Feroze Firdaus Firdu

🍁 OSHO,

WOULD YOU TALK ABOUT TRUST?
.................................................................................

Anand Parinita,

TRUST IS A MYSTERY –

That is the first thing to be understood about trust.

Hence it cannot be explained.

I can give you a few indications of it, just fingers pointing to the moon, a few hints, but it cannot be described or defined.

It is the highest form of love, it is the essential core of love.

Love itself is a mystery and indefinable, but love is like a circumference and trust is its very center, its soul.

Love is like a temple and trust is the innermost shrine in the temple where God is situated.

Ordinarily people think that trust means faith; that is wrong.

Trust does not mean faith.

Faith is emotional, sentimental.

Faith creates fanatics. Hindus, Mohammedans, Christians, these are the people who have faith.

Trust creates only a quality of religiousness.

Trust never makes anybody a Hindu or a Mohammedan or a Christian.

Faith is borrowed –borrowed from the parents, from the society in which you are born. Faith is accidental.

YOU live in faith out of fear or out of greed, but not out of love.

Trust is out of love.

Faith is a conditioning, imposed; it is a bondage. The man of faith is a prisoner. He may know it, he may not know it. He may have been living in a very beautiful palace, but he is imprisoned in it. The prison may be very well decorated –with Bibles and Korans and Vedas and Gitas –it may be made out of beautiful doctrines, philosophies, ideologies, but it is a prison because you have not entered into it on your own; you have been forced to enter it.

I was a small child and my father used to take me to the temple, and I always resisted it. I would tell him, ”I will stay outside the temple –you go in.” He would say, ”But why can’t you come in?” I would say, ”When I feel like coming in I will come in, but I don’t feel like coming in. It is so beautiful outside! Why should I go in? And I don’t see any point in it at all! The trees outside, the birds singing outside, the sun –it is so beautiful! I will wait here for you. If you choose to be inside and sit in that windowless, closed place, that is YOUR choice.” He would try to persuade me but he was never successful.

Every parent tries, and the intention is not bad –the intention IS good –but unconscious intentions, even if they are good, they are not of much help. They hinder, they harm. An intention can be really good only when it is conscious, otherwise prisons are created, and you become attached to prisons. It is so difficult.

Even a man like Bertrand Russell, who does not believe in Christianity, has confessed that although he has dropped believing in Christianity, if somebody suddenly asks him, ”Who was the greater man, Buddha or Christ?” somewhere deep inside he knows that Buddha is greater, but he will answer, ”Christ.” That Christian upbringing... the mind that has been dropped has left scars. He says, ”When I think about it, when I am alert, I can see the greatness of Buddha. Compared to Buddha what Christ says looks ordinary –but that is when I am alert. When I am not alert, if you wake me up suddenly from sleep and ask me, I will certainly say Christ. It hurts somewhere to put Buddha above Christ.” And I can understand his difficulty.

The same will be the difficulty of a Buddhist. He may be convinced that Christ is far better, he may be convinced that Christ’s sacrifice is greater than Buddha’s, but deep down in the unconscious the training, the conditioning is there –he cannot put anybody else above Buddha.

One Jaina scholar who was a disciple of Mahatma Gandhi wrote a book on Mahavira and Buddha and he showed me his manuscript. He told me, ”I am trying to synthesize both the religions.” I looked at the title and I said, ”You won’t be able to synthesize them, you will not be able to bring about a synthesis. Just your title is enough!” He said, ”What can you know from the title?” The title was BHAGWAN MAHAVIRA AND MAHATMA BUDDHA. I said, ”Can’t you call both Bhagwan?” ”Mahatma” means a very great man but still a man, and ”Bhagwan” means one who has gone beyond man. I said, ”How can you bring about a synthesis? You have already discriminated! ” He was shocked and he said, ”I have shown my book to many people –nobody has indicated that. I have shown it to great scholars, pundits, and they have all appreciated it.”

I asked him, ”Have you shown it to any Buddhist?” He said, ”No.” I said, ”Show it to any Buddhist and he will see the insult that you have done Buddha. Ask him what he would suggest. He will say, ’Write BHAGWAN BUDDHA AND MAHATMA MAHAVIRA –change it!”

What is Mahavira compared to Buddha to a Buddhist? But to a Jaina, Mahavira is greater. Buddha comes very close, but close; a distance is still there. It may be only of one step, but that much distance has to be there.

Our egos are involved. Faith is egoistic, hence it is fanatic.

Faith is borrowed, hence it is ugly.

Faith is a bondage because you have been forced into it by subtle strategies. It is not trust.

Trust is a totally different phenomenon, with a different flavor. It is your own growth that brings you to trust; it is your own experience, it Is your own knowing.

Faith happens through conditioning and trust happens through unconditioning.

One has to drop faith before one can attain to trust.

And the second thing to remember:

Trust is not belief either. Belief is again a trick of the mind to repress doubt.

Man is born with many doubts, millions of doubts, and it is natural, it is a gift of God.

Doubt is a gift of God, but it creates trouble for you. If you start doubting... and you can doubt EVERYTHING, and you have to live with people who believe. Your life will be in constant conflict, you have to compromise.

If you are born amongst Christians you have to believe; if you don’t believe you will be in trouble. Why was Jesus crucified? –for the simple reason that he refused to believe; he tried to experience.

In the Bible the major part of his life is completely missing; eighteen years are missing. And in a life of thirty-three years, eighteen years is a major portion. He is mentioned first when he is twelve and then he is mentioned when he is thirty, and by thirty-three he is crucified.

What happened between the ages of twelve and thirty? Where was he? In these eighteen years he lived with many Masters, he moved in many mystery schools. Particularly, he lived with a secret school, that of the Essenes; his whole teaching comes from that secret school. But all those eighteen years were of deep meditation, experimentation; he went to the deepest core of his being. When he arrived when he himself came to know what truth is, there was trust –it was not belief.

Trust has to be deserved belief is a very cheap substitute.

Belief means you are afraid of doubt,

Because doubt creates trouble, and doubt keeps you in a state of confusion. And you are not courageous enough to live in confusion, not courageous enough to live in a state of chaos, in anarchy–and doubt creates that.

So you immediately repress the doubt, and the way to repress is to believe.

The way to trust is DOUBT,

And doubt to the very end. Go the whole way! Don’t repress your doubt at any point, otherwise you will miss trust.

Trust arises out of doubt, not by repressing but by experiencing doubt to its ultimate extreme.

When you go on doubting and doubting and doubting, a moment comes when all beliefs are destroyed by doubt, all faith evaporates in the heat of doubt, and all that is left is your being.

Now there is nothing to doubt because you have doubted all and everything.

When there is nothing to doubt, doubt dies, commits suicide, because there is nothing to keep it going on, nothing to nourish it any more.

That has been my way. I have not arrived through belief, I have arrived through doubt.

It is better to begin as a great doubter than as a believer, because the believer will remain always pseudo; he will always remain superficial, shallow.

Belief can never be more than skin-deep: scratch it a little bit and immediately the doubt is there.

Trust needs a continuous hammering; doubt has to be used as a hammer. Until you reach to the rock bottom of it all.

An America tenor was making his debut in ”Pagliacci” at La Scala Opera House in Milano. When he finished the exciting aria, ”Vesta la Giubba,” the audience applauded, and Carbogno, an elderly man sitting down front, stood up and exclaimed, ”Sing-a it again!” The tenor, delighted by the request, did an encore. Carbogno, the opera-lover, again leapt to his feet and implored, ”Sing-a it again!” After five encores, the tenor walked to the edge of the stage and said, ”Thank you for your very gracious reception.” Once more the old man shouted, ”Sing-a it again!” ”I’m sorry, sir,” begged the singer. ”We must go on. I cannot sing it again.” ”Yes!” declared the opera fan. ”You sing-a it again until-a you sing-a it right!”

One has to go on and on doubting –until-a you sing-a it right!

Doubt is a sword: it cuts all beliefs, but it is a dangerous path. The path to truth is bound to be dangerous because truth is the ultimate peak.

The higher you move towards Everest, the more you are entering into a dangerous arena. A single wrong step and you will be lost forever.

Truth liberates, but to reach truth you have to go through a very narrow passage, climbing towards the heights. It is dangerous.

Hence millions of people decide to live in their dark valleys and they believe that ”Everest exists and it is sunlit and there is tremendous beauty, because Jesus has reached there, Buddha has reached there. We can believe in them. What need is there for us to go there? We can live in our dark valleys comfortably. There is no need to take any risk.”

But without risk there is no truth,

without risk there is no life.

You have to learn to gamble, you have to be a gambler.

If you doubt and go on doubting, a moment comes when all that you have ever believed disappears, evaporates.

It is almost a state of madness. One can fall any moment into the abyss that surrounds you. If one falls, it is a breakdown. If one keeps alert and aware, watchful, cautious, then it is a breakthrough.

Trust is the ultimate breakthrough: it helps you to know the truth on your own.

And truth liberates only when it is YOURS; somebody else’s truth cannot liberate anybody. It creates bondage and nothing else.
.................................................................................
🍁osho
Guida Spirituale
Chapter #10
Doubt is a Sword
4 September 1980 am in Buddha Hall
.................................................................................
🍁osho
From Death to Deathlessness
Chapter #3
Belief is a barrier, trust is a bridge
.................................................................................

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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