Sadhguru on Osho

Sadhguru : When a person is influenced by somebody and is in deep appreciation of someone he can see the same qualities in other people who he appreciates in a similar way. Many people come up to me and tell me I speak like Vivekananda, some say I speak like Krishnamurti, others think I speak like Rajneesh. I neither speak nor dress nor live like Rajneesh or anyone else. It’s the people’s love that makes them see things that way and that is fine. Its not that I have not spoken about Rajneesh-I have. It’s just that his approach was different than what we have taken so it is not necessary for me to speak about Rajneesh. I don’t speak of JK also because his approach is very different as well.

With all due respect to Rajneesh and all the phenomenal work he has done in his own way, some of the things they did was in reaction to the social situation in the world then. The society was at a certain stage at that time and he wanted to provoke people to change in a certain way. It is not my way because I don’t think it would produce the kind of result I want. You know my mission is to plant undercover yogis-there is a need to plant people who are at the peak of inner well being to work in society and change the society from within rather than provoking and creating a reaction.

Remember, whatever creates ’I’ is still out of ignorance – no matter what beautiful names you go on giving it. - Osho.

These seers of the Upanishads are very strange people. They do not say that when you have seen God, know this as the ultimate knowing.

They have maintained that even the seeing of God is not the limit of knowing; that when all your chakras have opened up, the kundalini has awakened and the thousand-petalled lotus has bloomed, know this as the limit of knowing. No, they don’t say that.

Nor do they say that when you have crossed all the seven heavens – and only goodness knows how many kinds of such calculations are prevalent – or when you have completed the journey of all the fourteen realms and entered the sach khand, the realm of truth....

No, the Upanishads say: these things have nothing to do with the matter, the only criterion is that I-ness does not arise.

Even kundalini creates arousal of the ego. The seeker feels that now he is not an ordinary person, his kundalini has arisen.

Someone feels that his third eye center has awakened, he is able to see
the light; now he is no ordinary person.

Someone feels that his heart center is awakened, the blue diamond has appeared in the heart, the blue flame has been seen; now he is liberated, now there is no world for him.

Remember, whatever creates ’I’ is still out of ignorance – no matter what beautiful names you go on giving it.

The Upanishad says, as long as the ’I’ is created – no matter what the cause – as long as one feels ”I have become something,” till then knowing has not ripened. No flowers have yet blossomed, no explosion has yet taken place.

The only criterion given is that no ’I’ is created.

So it is also possible that a person sitting in his shop whose kundalini has not awakened, who has not seen the blue light, who has not traveled to the realms of truth – who has done nothing, who is simply working in his shop but whose ego does not arise – has reached to the ultimate limit of knowing.

Even a great yogi standing on a high crest of the Himalayas, if his ego is also high like a peak of the Himalayas, if he thinks that only he has arrived and no one else, if he thinks that only he has achieved and no one else, then understand that knowing has not yet happened to him.

There is only one touchstone – that a state is attained inside where nothing whatsoever creates any ego. Then anything may go on happening – even if God himself comes the feeling will not arise: ”How lucky I am, I have achieved even God! See, there is God standing before me and I am seeing him.”

When the very disposition of ’I’ does not arise inside, then know it as the ultimate limit of knowing.

Keep watching within you, otherwise everything creates conceit – everything.

Mind is very clever, it derives ego from anything. It is so clever that it can derive ego even from humility, and a person starts saying, ”No one is more humble than I am. There is no one more humble than I.” But that ”No
one more than I” still remains.

It may be anything – it may be wealth, it may be prestige, it may be
power, it may be knowledge, it may be liberation, it may be humility, but that ”No one more than I”... that ’I’ goes on surviving.

OSHO.
Finger Pointing to the Moon 184 ,
CHAPTER 12. DIE TO THE FUTURE.

Golden quote of Mooji

The one who is seeking to stabilise in the unchanging Self is itself a thought watched from the unchanging Self.

~ Mooji

Paying attention to gaps - Eckhart Tolle

Pay attention to the gap - the gap between two thoughts, the brief, silent space between words in a conversation, between the notes of a piano or flute, or the gap between the in-breath and the out-breath. When you pay attention to those gaps, awareness of 'something' becomes - just awareness. The formless dimension of pure conciousness arises from within you and replaces identification with form.

-- Eckhart Tolle --

That Which Sees

HUMPHREYS'S TEACHINGS: That Which Sees

Do not fix your attention on all these changing things of life, death, and phenomena. Do not think of even the actual act of seeing them or perceiving them but only of that which SEES all these things. That which is responsible for it all. 

This will seem nearly impossible at first, but by degrees the result will be felt. It takes years of steady, daily practice, but that is how a Master is made. Give yourself a quarter of an hour a day. Keep your eyes open, and try to keep the mind unshakenly fixed on That Which Sees.

It is inside yourself. Do not expect to find that “That’’ is something definite on which the mind can be fixed easily; it will not be so. Though it takes years to find that “That’’, the results of this concentration will soon show themselves in four or five month’s time-in all sorts of unconscious clairvoyance, in peace of mind, in power to deal with troubles, in power all round-always unconscious power.

I have given you this teaching in the same words as the Masters give it to their intimate chelas. From now onwards let your whole thought in meditation be not on the act of seeing nor on what you see, but immovably on That Which Sees.

By Frank H. Humphreys, the first Western disciple of Bhagavan in 'Self-Realisation'

" MAY ONE WHO GIVES BE HAPPY AND MAY ONE DOES NOT GIVE BE MORE HAPPY...!

You may have heard Mohammedan fakirs on the road saying, ”May one who gives be happy, may one who does not give be happy.”
The ordinary beggars also repeat this, but this statement is from
Sufis.

The ordinary beggar repeats it deceitfully. When he says, ”May one who gives be happy,” the sparkle in his eyes is remarkable, and when he says, ”May one who does not give be happy,” there
is no sparkle at all. You will come to know the difference by giving to him and watching, and by not giving to him and watching.

There was a Sufi fakir named Bayajid. He had made a little change in this statement. He used to say, ”May one who gives be happy and may one who does not give be even more happy.” Somebody
asked Bayajid, ”We had so far only heard ’May one who gives be happy and may one who does not give be happy,’ but what does this addition mean?”

Bayajid replied, ”When somebody gives I am pleased, but when somebody does not give I am even more pleased. My sense of gratitude becomes more intense. When somebody gives, it is alright, I
am pleased; but when somebody does not give, then also the inner pleasure still remains. I feel like bowing down to him. I feel that if he had given, I would have been deprived of this opportunity of
remaining happy when not receiving.

This is why I say, ’May one who does not give be even more happy.’ He is kind that he gave me one more opportunity to see my stream of happiness remaining uninterrupted when not receiving.”

Detachment means to remove one’s mind from all sorts of desires. As the mind is removed from desires, the energy that was being destroyed in running after these desires is saved and it becomes
a flame.

Finger Pointing to the Moon 121 Osho
CHAPTER 8. REALIZE THE FRUITS.

The beauty of Darkness - Sadhguru.

Sadhguru : What is everywhere? The only thing that is everywhere in existence is pure darkness. Light is a temporary happening, a burning up of something. Whether it is an oil lamp, an electric bulb or the biggest source of light that we know, the sun, all of these things are just burning up. An oil lamp may last 10 hours, an electric bulb may last over 1,000 hours, the sun may last 10 billion years, but they will all burn up. When everything burns up, what is there? Only darkness. Before the burning, it was all darkness. After the burning, it is all darkness. For light to happen, something has to be done. Darkness simply is.

Light is limited. Just with the palm of your hand, you can stop it and leave a shadow of darkness behind. The sun is the very source of life on this planet. It is of tremendous size and intensity, but regardless of this, you can still stop the flow of sunlight with your mere hands. Or for that matter, just your eyelids.

If you look up into the night sky, you will notice a lot of stars, but stars are just small specks. The vast expanse of the sky is pure darkness -- one can easily miss this. So in this boundless expanse of darkness, a little bit of light is happening here and there in the form of stars; one notices these little happenings, but not the boundless darkness. Why? Because as human beings, we are also little happenings; we are forms of existence, so we identify with other forms of existence. But the non-existence of darkness is the largest part of existence and it is the very lap of creation.

It is from the lap of darkness that all creation blossoms, or as they say, it "bangs out" from infinite nothingness or darkness. It is the time frame of your perception which differentiates a bang and a blossom. If you were to see a nuclear explosion in slow motion, you would see it as a blossoming. But in real time, in your experience, it is a bang.

Every religion, every culture on this planet, has always talked about the omnipresent, all-pervading nature of the divine. If you look at it, the only thing that can be truly all-pervading -- the only thing that can be everywhere -- is darkness or emptiness or nothingness.

So why have we always referred to the divine as "divine light" and not "divine darkness"? We celebrate light simply because our visual senses are oriented towards light. If you were to live in a forest, you would see that when the sun sets and darkness falls, a much larger activity of life commences. There is a roar through the night of insects, birds and animals. If your eyes were made like theirs, if your visual sense were made like the nocturnal animals of the forest, you wouldn't be thinking of divine light. You would be thinking of divine darkness. So your prejudice towards light is simply because of the way your survival mechanism has been crafted.

There is a railway track in India between the cities of Hassan and Mangalore. It is a very special track. In a distance of 36 kilometers, there are over 300 bridges and 100 tunnels -- many tunnels stretch over two kilometers. When we walk through the tunnel, it is pitch dark, but we will walk on the railway track without using our flashlights. "Dark" means it is absolutely dark, to the point where you cannot even see your own hand, and after some time, you don't know whether your eyes are open or closed. Bats will be flying by, but they never hit you because they don't rely upon light (they rely upon sound), but they move so close you can feel their wings. And after some time, if you just keep walking in darkness, something very wonderful will happen to you. Once you get used to it, you don't know whether your eyes are open or closed. It is just the same; it is just absolutely the same. And suddenly, you become so aware, so beautifully aware, simply because you have lost the perception of light.

If there is not even an iota of light, the outside world completely evaporates from your perception. This makes you very much aware of what you are. The individual life becomes so dominant because the outside has completely disappeared. But people will not sit quietly in darkness because they want some perception that they are still there. So whenever there is darkness, people try to whistle, talk or sing. But in darkness, if you sit for long enough, then you will start wondering whether existence is really there or not.

One of the biggest distractions in life is light. For your survival, light is extremely important, but to look beyond survival, it is a distraction. When the sun is out, you miss all the stars in the sky. Many of these stars are a thousand times bigger than the sun, but the stars get completely lost to your vision simply because the sun is flooding you with light. In the evening, when the sun goes down, you can see the stars in the sky, but in the morning, what is in the sky? It is just clear. Do you see the deception? One has always believed that light means seeing, but one sees more in darkness than in light. This is a distortion of perception.

The whole system of yoga is dedicated to enhancing one's perception, as only what you perceive is real for you. The rest is just imagination or hallucination. The very nature of light is such that it will limit your perception to the physicality of existence. It is only when you are not blinded by light that one can perceive and experience the unity of existence beyond the separateness of the physicality. Hence, human beings have a natural attraction to those aspects of life which obliterate the physical boundaries and cause a sense of union, during twilight or darkness -- essentially, in the absence of blinding light. 

If someone says "I love you" at high noon, you probably wouldn't buy it. But if they say it either at twilight, moonlight or starlight, when darkness is advancing upon the day, you could easily fall for it. Naturally, the absence of light or reduced light becomes a conducive atmosphere for anything that seeks to unite life beyond the boundaries of the physical. And hence, whether it is in love, contemplation, prayer or meditation, there is a natural tendency to close one's eyes. Closing your eyes is a simple privilege that you have to shut out blinding light when it seems like an intrusion.

In the womb, you were incubated in darkness; the tomb is of course darkness. Or in other words, the beginning was darkness and the ultimate is darkness. Light is only an in-between happening. It is in the lap of darkness that all creation blossomed. 

---

Bhuta Shuddhi - The Ultimate Cleansing | Isha Hata Yoga

Angamardhana - The Ultimate Fitness Session | Isha Hata Yoga

Sustained effort ends in effortless being

In action there is bound to be conflict. When can there be freedom from this conflict? When there is no question of feeling hurt. Even in the midst of work, at all times and under alt circumstances, one must be prepared to obey any kind of order Imagine you are hungry, and just as you are raising your hand to put food into your mouth, you are asked to go elsewhere. At that very instant, you should gladly let fall the food you were about to eat, and obey the call. Such an attitude is an indication of one’s becoming established in a happiness that is not of this world.

When one is nearing effortless being ( "Sustained effort ends in effortless being - in other words, what has been attained by constant practice is finally transcended. Then comes spontaneity" ), whether one is blamed or not for some short-coming in one’s work, leaves one quite indifferent.

Then only does one become an instrument in His hands.

The body moves like a tool, and one watches it in the nature of a spectator. Then one observes what a great variety of work gets done by such a body, and in how very smooth and efficient a manner.

Is it harder for Westerners to withdraw inwards? Bhagavan Ramana answers.

 Q: Is it harder for Westerners to withdraw inwards?

M: Yes, they are rajasic, their energy goes outwards. We must be inwardly quiet, not forgetting the Self, then externally we can go on with our activities. Does a man who is on the stage acting as a female role forget that he is a man? Similarly, we too must play our parts on the stage of life, but without identifying ourselves with those parts.

In the West only those that are disgusted with material life may turn to the path.

Q: What is the difference between West and East?
M: All have to come to the same goal.

Q: I am a sinful man.
M: Why think of yourself that way? You have rightly thrown all responsibility onto God in whom you have faith and He
will look after that.

Some devotees came and complained to the Maharshi about another's behavior.
M: Did you come to reform others or to reform yourself?

Q: In this pure atmosphere it is easy to practice but in towns
it is difficult.
M: When you see the true Self, is it not a pure atmosphere?
Let the body think what it wishes, but why should you think so? It is very good if you can just keep quiet without engaging in any other activities. If that can't be done, what is the use of being quiet? Even if you are obliged to be active, do not give up your attempt to realize the Self.

Conscious Immortality

Contemplate deeply what I am about to say now. Grasp it and you will be out of the mind-trap for good! - Mooji.

You say you are trying very hard to be the Presence.
But That which is observing the effort to be the Presence, is that making any effort?
The flip-side of the ego is pure Awareness. 
Flick over into the Awareness position in which the effort to be the Presence is seen in much the same way as you would watch a movie of yourself. The one watching the movie is separate from the image of himself which is unreal. There is a natural detachment present.
That which is observing the effort, can it be other than your Self, the living, unchanging Source?
Pay attention to yourself as the serene and formless Seer instead of identifying with the frustrated seeker.
Do you feel the difference?
Confirm your Reality here as the formless observing.
You are already the ' somewhere' you are trying to get to. Be clear about this in your Heart.
That's it - job done.

~ Mooji

March 2014

What is your responsibility, if you decide to become Ishanga Teacher.

Questioner: Namaskaram Sadhguru. I am training to become an Ishanga teacher. What does it mean to be an Ishanga, and what do you expect from us?

Sadhguru: The word “Isha” means “that which is the basis of everything.” Nothingness is the basis of everything. If you look at the world as various reverberations, then silence is the basis of everything. If you look at the world as various forms, then the formless is the basis. If you look at the world in terms of measurements, then the limitless is the basis. If you look at the world as something or everything, then nothing is the basis. Isha is that formless basis of creation or formless divinity. Anga means to become a limb of that.

Anyway, you are a limb of that which is the basis of existence – you are just not aware of it. Human ignorance is such that each person becomes a world by himself or herself. Every simple transaction becomes complex just because every human being is a creation by himself or herself. And not only that – they consider themselves as bigger than creation. Because they are so big, whichever way they move, they clash with something. Their everyday walking through life becomes a hazard. What we want to do in the form of programs is to ease this hazard – if not to absolutely remove it – so that people can naturally find expression to their ultimate possibility.

Three simple lessons of life

It does not matter what happens as long as at the end of the day, you can look back on your stupidity and laugh at yourself – not at the other. This is a simple exercise everyone must do. At the end of the day, sit in your bed and look back at the whole day from the moment you got up, how you have been. You will see, at least 90% of the time, you are quite stupid.

#1

If you are just given a little responsibility, suddenly, you become so important. Look at how many times you became bigger than the universe. You will see, most of the time, you are bloated.

#2

Look at how many times you became immortal, that is, you were notconscious of your mortality.

#3

Look at how many times you looked at people and things around you without any sense of involvement.

If you just watch these three things, you will see you will have to laugh through the night. Do not start crying. If you learn to laugh at your stupidity, all the rubbish you carry will turn into manure very fast, and manure is very good for growth.

Being an Ishanga means understanding the reality of your existence. You are just a small limb of this large universe. You are just a small limb of this large nothingness. And there is another dimension to it. When we call you “Ishanga,” you are a limb of Isha Foundation, or in other words, an extended arm of me. When you stand there as an Isha teacher, people will not see you as a person – they will see you as a projection of Sadhguru. I do not make a long face. I do not sneer at people. People do all kinds of things to me too, but I am going through life smiling and laughing. Not because everything is fantastic around me. It is just that I am fantastic within me. Since I am fantastic, the world is okay.

Put your judgments aside

People see you as an extended limb of me – you must live up to it. The most important thing is not to look at people with two eyes that support the duality. “She is nice – she is not nice. He is good – he is not good. She is okay – she is not okay. He is rich – he is poor. This is all right – that is not all right.” All this rubbish. You must learn to see only with one eye, that everyone is the same. Once there are people in front of you, your life is no more about you. If you just bring this into you, I will take care of the rest for you. If you learn to keep yourself aside, if you learn to keep your likes and dislikes, your wants and your judgments aside, if you simply stand there as an extended limb of me, I will take care of every aspect of your life.

Source Link : http://blog.ishafoundation.org/lifestyle/lessons-of-life/

WHAT 'IS' ALWAYS EXISTS - Bhagawan Ramana

WHAT 'IS' ALWAYS EXISTS

In 1930, one afternoon, when I entered the Hall I found Bhagavan all alone. Those were the days when I was disgusted with life, as I had to face too many family problems. In addition, I was entrusted with the supervision of a temple renovation which was a very tedious job. I was depressed and miserable, and had a longing to renounce the world and lead the life of a recluse.

Summoning my courage, I approached Bhagavan and said, "Bhagavan, to pursue spiritual sadhana one has to renounce worldly links, hasn't one?" His answer was a motionless silence!

After some time I broached the subject again and said, "I am not yet blessed with a reply by Bhagavan!" Bhagavan looked stern and said, "What do you mean by 'giving up' (something) and 'taking up' (something) else? Where to go, what to take? Everywhere, everything is only the 'I'. Who is to give up what and who is to go where?"

He uttered these words with such sternness that I took it as a reprimand and went out and started crying. After fifteen minutes, when I had calmed down, I became aware of the surroundings and wondered whether Bhagavan would have watched my crying. I was unnerved to see that Bhagavan was looking at me without any change in his stern face.

When I went into his presence again, Bhagavan turned to Muruganar and said, "Look at him! He wants to give up everything and run away. From where have we come to think of going elsewhere? What is, always exists. Where to go, and who goes?"

But then, suddenly, Bhagavan's face changed into one of love and compassion. He looked at me with tender affection and asked me in a sweet voice, "Who are you? Tell me."

Again, I gathered courage and said: "I know, Bhagavan, that I am the Self alone." Then, full of grace, He uttered the following words: "That is all that is to be understood. This intellectual conviction now is athida jnana (infirm knowledge). In due course, you will be established in thida jnana (firm abidance). That is the Final Truth - to be what you ARE!" I was fortunate indeed to get these words of assurance from the Master. What more do I want?

— Tapas Swami, From the Mountain Path, January, 1985

Three Doorways to Silence

S I L E N C E

"Silence has three gates to pass.
One is the most peripheral: speaking.
Speak only telegraphically.
Speak the essential and you will be surprised that
almost ninety per cent of your talking is useless;
only ten per cent will do.
And you will also be surprised —
that ten per cent will become more effective
because that ninety per cent,
that unnecessary burden
is no more there.

Words become more pregnant
when you don't go round-about,
when you go directly.
And if one has to be telegraphic
one has to go directly.
That's why you can write a long letter
but it doesn't have that effect —
a small telegram is more effective [...]

All the great scriptures of the world are telegraphic.
That is the meaning of the sanskrit word sutra —
just a hint has been given but very pregnant.
This is the first step:
be telegraphic, speak the essential.
And drop the non-essential
and then the second step.
Think only the essential
and you will be surprised.
Ninety-nine per cent is unessential;
only one percent maybe is essential.
That too I say maybe, perhaps;
otherwise it is all holy cow dung.

So drop thinking unnecessarily
about unnecessary things [...]

So drop useless thinking
and you will be saving so much energy
that the third step can be taken.
the third step is the most subtle:
feel only the essential.
And if you come to the essential
then there is only love.
Anger, greed, lust —
all these things are non-essential.
They are parasites, they are exploiting you.
When you come to the essential only love remains.
And when your heart is only full of love
you can enter into the very centre of silence.

These three things have to be passed:
the outer part of the mind — talking;
the inner part of the mind — thinking;
and the innermost part of the mind — feeling.
And when you have passed all these three
then there is silence.
And that silence is the door to the divine."

— OSHO, The Sound of One Hand Clapping, Chapter #19 - 19 March 1981 pm