This excerpt from Elijah Crow's Silence of the Mind is just a taste of a tome so absolutely clear.....well....you'll just have to read the whole thing yourself. Beautiful....
The book can be downloaded and read here:
http://www.scribd. com/doc/34607176 /Elijah-Crow- The-Silence- of-the-Mind
Enjoy!
The Power of Emptiness
The "void" or " psychological emptiness" is a strange phenomenon,
It appears spontaneously, in the pause between two thoughts,
As the old thought ends its course and disappears,
Its end is the gate, natural silence ensues.
Insist in being with it, as much as you can,
The mind is completely silent, we are attentive – a clear consciousness,
All meanings, boundaries disappear – us and the Infinite are "One";
Practically, we have a new mind – always fresh.
Being in the pause – I become infinite!
It separates two worlds. I leave the limited world
And enter Boundlessness, through total melting;
The whole being is calm – a constant sparkle.
There is no time, no space – just everlasting Eternity;
I move in direct contact with life, in a permanent present.
I am Pure Energy, without motivations,
The simplicity of existence integrates us completely.
We really encounter Life only through this "now",
Free from the old, we are able to embrace the new.
All this beauty vanishes, when another thought appears,
It comes from the knowing mind – an old recording.
Let it play its game, do not oppose any resistance,
Encounter it as it is, without any purpose,
It will certainly disappear, and "emptiness" ensues again,
Another opportunity to encounter it practically.
We find the real meaning of Life through this "void",
It is a boundary line between the two worlds:
On the one side the limited, where the "ego" is the master.
On the other, the Infinite, where Love is the master.
Emptiness also separates Light from the darkness,
The permanent chaos through struggle, contradictions and conflicts,
From the harmonious being, equilibrium and joy;
The whole egocentrism perishes, by encountering the void.
Peace, divine order becomes our nature
It changes our way of being, without effort or will,
Only through this psychological void, we become honest and humane,
The Purity of the Energy – makes titans out of pigmies .
Let this "psychological emptiness" be your guide,
In everything you encounter on your spiritual path.
If it is not the starting point, we easily get deceived,
Only through emptiness – we become Love!
Thursday, August 5, 2010
Wednesday, August 4, 2010
IF YOU KNOW HOW TO RELAX, NOTHING CAN DISTURB YOU
Osho:
LIFE WITHOUT IS A CYCLONE -- a constant conflict, turmoil, struggle. But it is only so on the surface -- just as on the surface of the ocean are waves, maddening noise, constant struggle.
BUT THIS IS NOT ALL OF LIFE. Deep down there is also a center -- soundless, silent, no conflict, no struggle. In the center, life is a noiseless flow, relaxed, a river moving with no struggle, with no fight, no violence. Towards that inner center is the search. You can get identified with the surface, with the outer. And then anxiety and anguish follows. This is what has happened to everyone: we are identified with the surface and with the struggle that goes on there.
THE SURFACE IS BOUND TO BE DISTURBED; nothing is wrong in it. And if you can be rooted in the center, the disturbance on the surface will become beautiful; it will have a beauty of its own. If you can be silent within, then all the sounds without become musical. Then nothing is wrong in it; it becomes a play.
But if you don't know the inner core, the silent center, if you are totally identified with the surface, then you will go mad. And everyone is almost mad.
ALL RELIGIOUS TECHNIQUES, techniques of yoga, meditation, Zen, ARE BASICALLY TO HELP YOU TO BE AGAIN IN CONTACT WITH THE CENTER; to move within; to forget the periphery; to leave the periphery for a time being, and to relax into your own being so deeply that the outer disappears completely and only the inner remains.
Once you know how to move backwards, how to step down into yourself, IT IS NOT DIFFICULT; it becomes as easy as anything. But if you don't know, if you know only the mind clinging to the surface, it is very difficult. Relaxing into one's self is not difficult: but clinging to the surface is.
I have heard a Sufi story.
Once it happened that a Sufi fakir was traveling. It was a dark night and he lost his way. It was so dark he couldn't even see where he was moving -- then suddenly he fell into an abyss. He was terrified. He didn't know what was down there in the darkness or how deep the abyss was. So he caught hold of a branch and started praying.
The night was cold. He cried but there was no one to listen, only his own voice was echoed back. And the night was so cold that his hands were becoming frozen, and he knew that sooner or later he would have to leave the branch -- it was going to be difficult to keep on holding it. His hands were getting so frozen that they were already slipping from the branch. Death was absolutely near. Any moment he would fall and die.
And then the last moment came. You can understand how terrified he was. Dying moment-by-moment, then the last moment came, and he saw the branch slipping out of his hand. And his hands were so frozen that there was no way to hold on, so he had to fall.
But the moment he fell he started dancing -- there was no abyss, he was on clear ground. But the whole night he had suffered...
This is the situation. YOU GO ON CLINGING TO THE SURFACE, afraid that if you leave the surface you will be lost. REALLY, CLINGING TO THE SURFACE YOU ARE LOST. But deep down there is darkness and you cannot see any ground; you cannot see anything else than the surface.
All these techniques are to make you courageous, strong, adventurous, so that you can STOP THE HOLDING ON AND FALL WITHIN YOURSELF. That which looks like an abyss, dark, bottomless, is the very ground of your being. Once you leave the surface, the periphery, you will be centered.
THIS CENTERING IS THE AIM. Once you are centered, you can move to the periphery but you will be totally different. The quality of your consciousness will have changed altogether. Then you can move to the periphery but you will never be the periphery again -- you will remain at the center.
AND REMAINING CENTERED AT THE PERIPHERY IS BEAUTIFUL. Then you can enjoy it; it will become a beautiful play. Then there is no conflict; it is a game. Then it will not create tensions within you, and there will be no anguish and no anxiety around you. And any moment that it becomes too much, too heavy on you, you can go back to the original source -- you can have a dip. Then you will be refreshed, rejuvenated, and you can move to the periphery again. Once you know the way...
And the way is not long. YOU ARE NOT GOING ANYWHERE ELSE THAN INTO YOUR OWN SELF, so it is not long. It is just near. The only barrier is your holding on, holding to the periphery, afraid that if you leave it, you will be lost. The fear feels just as if you are going to die. Moving to the inner center is a death -- death in the sense that your identity with the periphery will die, and a new image, a new feeling of your being will arrive.
So if we want to say in a few words what Tantra techniques are, we can say that they are a deep relaxation into oneself, A TOTAL RELAXATION INTO ONESELF.
YOU ARE ALWAYS TENSE; that is the holding, the clinging. YOU ARE NEVER RELAXED, never in a state of let-go. You are always doing something: that doing is the problem. You are never in a state of non-doing, where things are happening and you are just there not doing anything. Breath comes in and goes out, the blood circulates, the body is alive and throbbing; and the breeze blows, and the world goes on spinning around -- and you are not doing anything, you are not a doer; you are simply relaxed and things are happening. When things are happening and you are not a doer, you are totally relaxed. When you are a doer and things are not happening but are being manipulated by you, you are tense.
YOU RELAX PARTIALLY WHILE YOU ARE ASLEEP, but it is not total. Even in your sleep you go on manipulating; even in your sleep you don't allow everything to happen. Watch a man sleeping: you will see that he is very tense, his whole body will be tense. Watch a small child sleeping, he is very relaxed. Or watch an animal, a cat -- a cat is always relaxed. You are not relaxed even while asleep; you are tense, struggling, moving, fighting with something. On your face tensions are there. In dreams you may be fighting, protecting -- doing the same things as when you were awake, repeating them in an inner drama. But you are not relaxed; you are not in a deep let-go.
THAT'S WHY SLEEP IS BECOMING MORE AND MORE DIFFICULT. And psychologists say that if the same trend goes on, soon the day will come when no one will be able to sleep naturally. Sleep will have to be chemically induced because no one will be able to fall naturally into sleep. The day is not very far. Already you are on the way towards it because even while asleep you are only partially asleep, partially relaxed.
MEDITATION IS THE DEEPEST SLEEP. It is total relaxation plus something more; you are totally relaxed and yet alert; awareness is there. TOTAL SLEEP WITH AWARENESS IS MEDITATION. Fully alert, things are happening but you are not resisting, not fighting, not doing. The doer is not there, the doer has gone into sleep. Only a witness is there, a 'non-doer alertness' is there. Then nothing can disturb you.
IF YOU KNOW HOW TO RELAX, THEN NOTHING CAN DISTURB YOU; if you don't know how to relax, then everything will disturb you. I say everything. It is not really something else that disturbs you, everything else is just an excuse. You are almost always ready to be disturbed. If one thing doesn't disturb you, then something else will; but you will get disturbed. You are ready, you have a tendency to get disturbed.
If all the causes are withdrawn from you, even then you will get disturbed. You will find some cause, you will create some cause. If nothing comes from without, you will create something from within -- some thought, some idea -- and you will get disturbed. You need excuses.
ONCE YOU KNOW HOW TO RELAX, NOTHING CAN DISTURB YOU. Not that the world will change, not that things will be different. The world will be the same. But you don't have the tendency, you don't have the madness; you are not constantly ready to be disturbed. THEN ALL THAT HAPPENS AROUND YOU IS SOOTHING -- even the traffic noise becomes soothing... if you are relaxed. Even the market-place becomes soothing. It depends on you. It is an inner quality.
AND THE MORE YOU GO TOWARDS THE CENTER, the more the quality arises; and the more you move towards the periphery, the more you will be disturbed. If you are too much disturbed, or if you are prone to be disturbed, that shows only one thing: that you are existing near the periphery -- nothing else. Simply this. It is an indication that you have made your abode near the surface. And this is a false abode -- because your real home is at the center, the very center of your being.
~OSHO
Sunday, August 1, 2010
ALONE IN ENLIGHTENMENT
"I'm nobody.
Who are you?"
Are you nobody too?
-Emily Dickinson
Realization is a very misunderstood. ..I was going to write achievement, but it's not an achievement, just a happening. It is like making a long, steep, tough climb up a mountain, only to get to the top and go, "mmmm, nice view." Then you walk back down. That's it, nothing special, but it revolutionizes everything. Enlightenment is the shocking realization that there is only one. Not one thing, or all is connected, just one. It sounds like a simple re-ordering of words, but the meaning of that word order is profound.
Everyone has the constricting belief that enlightenment or God is over "there" somewhere and their job in life is to "find" it. The problem is that we are "here" and will always be "here"- but if enlightenment is over "there", how can it be found? Actually enlightenment/ God is also here, always was here, but what it is, is actually not what 99% of seekers really want. Seekers want the enlightenment they have been sold: being happy, important, full of love, no more problems. Like a continuous orgasmic or drug high. That is the reason they are seeking in the first place, the wished for blissful finish line. If anyone really understood what awakening was, no one would want it. Enlightenment is about "alone."
A true encounter with the Absolute/God reveals that no one is doing the experiencing, only the absolute revealing itself to the absolute. Nothing exists, yet there i s the appearance of existence. Realization is alone (all-one). But everyone fears alone, so they run to spiritual practice, patterns, lovers, food, booze, any distraction to avoid the only true fear. The fear of no self (often called emptiness) the fear that "I" do not exist. Fear of no self is not the fear of death, but the fear that you as a human being do not exist at all. That is where all the "spiritual groups" get caught, they are looking for what's in it for "them" or "us". Realization is one and alone for there is no other. Everything that tells you that you are separate from anything else falls away. Thus you are alone, with the appearance of others. The initial glimpse of this is so terrifying to ego it responds with the emotions of meaninglessness and despair. But as soon as the mind falls away, those emotions go too and all that is left is What Is, and the marvelous curiosity about the dream and what is going to happen next.
"The great path has no gates,
thousands of roads enter it.
When you pass through the gateless gate,
you walk the universe alone."
- Mumon -
Suffering is the belief in the story of me. The question is, who are you without your story? Too frightening is this thought, so everyone keeps struggling because ego wants to keep the story of "me" going. Seeking becomes the strategy to overcome this fear, for as long as there is seeking, there is a seeker. Asleep people have experiences to confirm their existence. I am good, I am bad, I am in love, I am working hard, I am eating ice cream, I am suffering. All are defined with I, but if there were no more I, then who are you? This is the question that takes us to see there is no True Self. Only false self and no self. You don't try to improve self, you kill it to break free of the illusion of the dreamstate. You kill it by finding out it was never there to be killed. The trick to this is to die while alive and then see what is left. Form will still be here, but now you will no longer be a person, just look like one, but who can you tell this to? and that can make this process a lonely one at times.
We can be in a room full of people and still feel alone. The deepest truth is that everything is a dream or a movie, nothing exists, not even you. Connecting and relationships are the way fictional dream characters hide the fact that nothing exists, and if anyone pulls away, the other characters (your friends and family) will do everything to pull you back into the dream to confirm with them that everything exists and has meaning. Waking up is willingly drifting into that fear to see what will happen, doing it because we can no longer stand the alternative of not doing it.
"The end of illusion,
is the end of you."
- U.G. Krishnamurti -
The road to all of this is a most solitary thing. Even if a few people walk together for a while, each one knows that they are alone and that they can not expect anything from the others, nor can depend on anybody. The only thing he can do is to share his path with those who accompany him, and know that accompaniment could end at any moment. So it is normal to look for silence in the mountains or forest or the desert. These periods are like a lover's retreat, to be with his own inner silence. Silence becomes their lover.
The world for the awake is a rather solitary place, and learning to be comfortable in this state takes some work because our conditioning to be social is still in strong effect for the body/mind. Once one learns to enjoy themselves just as much with a group of friends as totally alone, that is when they have reached a new plateau in their state. Most people are simply social because they are so alone and want to do anything to avoid that feeling, while those awakened realized that loneliness was just the core of what they are, went into it - and now they are like with a lover whether there are people around or not. They know there is no longer an other, so they need no other to feel "connected." Hard to explain in words.
Loneliness can also affect the newly awake because it is very draining energetically to spend a lot of time around the asleep and their make believe dramas and hopes. It gets hard to play that game, and you wish simply for more time alone. There is still the appearance of other forms, so we still interact with things like we used to - just it gets very hard for the dream to trick us anymore into thinking "something" is happening with some "other person." But still, you have to act like things are real. It may not be a real rainstorm, but you go inside if "you" don't want to get wet.
"The absolute is a very lonely place.
You are the only one there.
Of course everyone is the only one there."
- Richard Rose -
http://www.howdietalks.com/alone.htm
Wednesday, July 21, 2010
BALANCING ACT
Beloved Master,
The peaks are getting pretty wonderful, but the valleys are deeper and darker than ever. Finding balance seems impossible. What to do?
Osho:
There is no need to do anything. YOU ARE NOT TO FIND BALANCE; BALANCE WILL FIND YOU. You simply move. When the valley comes, you go into the valley. WHEN DARKNESS SURROUNDS YOU, ENJOY IT; feel blissful in the velvety touch of it. Move into it, into the infinite magnificence of it. Darkness has a soothing quality which no light can have. And the valley is a rest: like the night, like death.
NO NEED TO TRY TO FIND BALANCE, THE BALANCE WILL FIND YOU. You simply move into the valley. When the valley comes, you accept it. You not only accept it, you welcome it. You enjoy it, you delight in it -- darkness is beautiful. And when the valley goes and you move towards the peak, that too is perfectly beautiful. That is beautiful: the light, the morning, the sun.
But don't cling to either. CLINGING CREATES TROUBLE. Through clinging, comes anguish. If you cling to the peak and you say, "I would not like to go to the valley again," then you will be in trouble. Then at the very peak, you have created the valley. Then, already, the suffering has started. You are afraid: the fear has entered, the agony is already there. You are no more happy in the valley; you have destroyed the peak.
And when you are in the valley, you will suffer that "now the valley has come." You will suffer the valley, and you will not be able to enjoy the peak. This is the ordinary situation.
WHEN YOU ARE HAPPY, YOU BECOME AFRAID: Is this happiness going to stay, or will it be gone? Now fear eats away at your happiness like a worm and poisons it. You are happy, and yet you are not happy. Something is already dead: you have become apprehensive of the future. And when you are unhappy, of course, you are unhappy. When you are happy you cannot be happy, so how can you be happy when you are unhappy? The whole life becomes a vicious circle of unhappiness.
Now, listen! WHEN YOU ARE AT THE PEAK, DANCE! I know, and you know, that the peak is not going to last forever; there is no need. Because if it lasts forever, it will be such a tension you will not be able to tolerate it. It will be such an excitement that you will not find any rest in it. It will be dangerous, it will kill you. No need for it to last forever. But while it lasts, dance, enjoy, and sing it -- KNOWING WELL THAT IT IS GOING TO BE LOST AGAIN. But knowing it, one has to enjoy it more before it is lost.
And remember, THIS IS THE MIRACLE: WHEN YOU ENJOY IT MORE, IT LASTS LONGER. When you are happy in it and dancing, it forgets to go away from you; it lingers with you. When you don't cling to it, it clings to you. This is the whole secret.
And when it is gone, then too it is not gone. It has given you such a deep blissfulness, that now go into the valley and you can rest in darkness. THEN THE VALLEY BECOMES RELAXATION AND THE PEAK BECOMES ENJOYMENT. Then the peak becomes the day, and the valley becomes the night; then the peak becomes activity, and the valley becomes passivity.
ONE HAS TO ENJOY THE NIGHT ALSO. That is the only way to enjoy the day. And if you enjoy the day, a great night comes with great rest -- refreshes you, rejuvenates you.
And remember always: GREATER THE PEAK, GREATER WILL BE THE VALLEY. Otherwise how the peak can be greater? If you go to the Himalayas, then you will find the greater the peak the greater the valley. If you are afraid of the valley, then don't ask for the peaks. Then move on plain ground. There will be no peak and no valley.
THAT IS THE MOST MISERABLE LIFE: where there is no peak, no valley. One simply vegetates. It is not a life. One simply drags. It is a monotony. It is not a dialogue; it is a monologue. A dialogue needs duality, a dialogue needs contradiction, a dialogue needs polarity, a dialogue needs paradox. And within the paradox, you move from one pole to another.
Don't be worried about balance. Balance will seek you: I will see that balance seeks you. You simply do this much: while on the peak, dance; while in the valley, rest. ACCEPT THE VALLEY; ACCEPT THE PEAK. Both are parts of the one whole, and you cannot deny one part. They are two aspects of the same coin.
Remember, ONE WHO ENJOYS MORE IS BOUND TO SUFFER MORE -- because he becomes very sensitive. But suffering is not bad. If you understand it rightly, suffering cleanses.
If you understand rightly, SADNESS HAS A DEPTH TO IT WHICH NO HAPPINESS CAN EVER HAVE. A person who is simply happy is always superficial. A person who has not known sorrow and has not known sadness, has not known the depths. He has not touched the bottom of his being; he has remained just on the periphery. One has to move within these two banks. Within these two banks flows the river.
And I tell you, balance will seek you, if you accept both and you live both. WHATSOEVER HAPPENS, YOU WELCOME IT. Suddenly, one day you will see balance has come. And when balance comes to you, then it is something totally different than that balance that you can force upon yourself.
IF YOU FORCE THE BALANCE, IT WILL BE A SORT OF CONTROL. And a control is always artificial. And a control is always ugly. And a control has a violence in it. It is forced, artificial. When balance comes to you, it is a happening. Suddenly it descends on you. Heavens open and the spirit of God, like a dove, descends in you.
ALL THAT IS GREAT ALWAYS COMES. All that YOU make is always small, petty. It is never great. All that you do is going to be lesser than you. ALL THAT IS GREAT -- YOU HAVE TO ALLOW IT. Balance will find you. God will find you. You just be ready.
And this is readiness: to ACCEPT WHATSOEVER COMES, to ACCEPT IT WITH GRATEFULNESS. Even sorrow, even sadness, even the valley... dark.
OSHO
Come Follow To You
Vol 2, Ch #8
The peaks are getting pretty wonderful, but the valleys are deeper and darker than ever. Finding balance seems impossible. What to do?
Osho:
There is no need to do anything. YOU ARE NOT TO FIND BALANCE; BALANCE WILL FIND YOU. You simply move. When the valley comes, you go into the valley. WHEN DARKNESS SURROUNDS YOU, ENJOY IT; feel blissful in the velvety touch of it. Move into it, into the infinite magnificence of it. Darkness has a soothing quality which no light can have. And the valley is a rest: like the night, like death.
NO NEED TO TRY TO FIND BALANCE, THE BALANCE WILL FIND YOU. You simply move into the valley. When the valley comes, you accept it. You not only accept it, you welcome it. You enjoy it, you delight in it -- darkness is beautiful. And when the valley goes and you move towards the peak, that too is perfectly beautiful. That is beautiful: the light, the morning, the sun.
But don't cling to either. CLINGING CREATES TROUBLE. Through clinging, comes anguish. If you cling to the peak and you say, "I would not like to go to the valley again," then you will be in trouble. Then at the very peak, you have created the valley. Then, already, the suffering has started. You are afraid: the fear has entered, the agony is already there. You are no more happy in the valley; you have destroyed the peak.
And when you are in the valley, you will suffer that "now the valley has come." You will suffer the valley, and you will not be able to enjoy the peak. This is the ordinary situation.
WHEN YOU ARE HAPPY, YOU BECOME AFRAID: Is this happiness going to stay, or will it be gone? Now fear eats away at your happiness like a worm and poisons it. You are happy, and yet you are not happy. Something is already dead: you have become apprehensive of the future. And when you are unhappy, of course, you are unhappy. When you are happy you cannot be happy, so how can you be happy when you are unhappy? The whole life becomes a vicious circle of unhappiness.
Now, listen! WHEN YOU ARE AT THE PEAK, DANCE! I know, and you know, that the peak is not going to last forever; there is no need. Because if it lasts forever, it will be such a tension you will not be able to tolerate it. It will be such an excitement that you will not find any rest in it. It will be dangerous, it will kill you. No need for it to last forever. But while it lasts, dance, enjoy, and sing it -- KNOWING WELL THAT IT IS GOING TO BE LOST AGAIN. But knowing it, one has to enjoy it more before it is lost.
And remember, THIS IS THE MIRACLE: WHEN YOU ENJOY IT MORE, IT LASTS LONGER. When you are happy in it and dancing, it forgets to go away from you; it lingers with you. When you don't cling to it, it clings to you. This is the whole secret.
And when it is gone, then too it is not gone. It has given you such a deep blissfulness, that now go into the valley and you can rest in darkness. THEN THE VALLEY BECOMES RELAXATION AND THE PEAK BECOMES ENJOYMENT. Then the peak becomes the day, and the valley becomes the night; then the peak becomes activity, and the valley becomes passivity.
ONE HAS TO ENJOY THE NIGHT ALSO. That is the only way to enjoy the day. And if you enjoy the day, a great night comes with great rest -- refreshes you, rejuvenates you.
And remember always: GREATER THE PEAK, GREATER WILL BE THE VALLEY. Otherwise how the peak can be greater? If you go to the Himalayas, then you will find the greater the peak the greater the valley. If you are afraid of the valley, then don't ask for the peaks. Then move on plain ground. There will be no peak and no valley.
THAT IS THE MOST MISERABLE LIFE: where there is no peak, no valley. One simply vegetates. It is not a life. One simply drags. It is a monotony. It is not a dialogue; it is a monologue. A dialogue needs duality, a dialogue needs contradiction, a dialogue needs polarity, a dialogue needs paradox. And within the paradox, you move from one pole to another.
Don't be worried about balance. Balance will seek you: I will see that balance seeks you. You simply do this much: while on the peak, dance; while in the valley, rest. ACCEPT THE VALLEY; ACCEPT THE PEAK. Both are parts of the one whole, and you cannot deny one part. They are two aspects of the same coin.
Remember, ONE WHO ENJOYS MORE IS BOUND TO SUFFER MORE -- because he becomes very sensitive. But suffering is not bad. If you understand it rightly, suffering cleanses.
If you understand rightly, SADNESS HAS A DEPTH TO IT WHICH NO HAPPINESS CAN EVER HAVE. A person who is simply happy is always superficial. A person who has not known sorrow and has not known sadness, has not known the depths. He has not touched the bottom of his being; he has remained just on the periphery. One has to move within these two banks. Within these two banks flows the river.
And I tell you, balance will seek you, if you accept both and you live both. WHATSOEVER HAPPENS, YOU WELCOME IT. Suddenly, one day you will see balance has come. And when balance comes to you, then it is something totally different than that balance that you can force upon yourself.
IF YOU FORCE THE BALANCE, IT WILL BE A SORT OF CONTROL. And a control is always artificial. And a control is always ugly. And a control has a violence in it. It is forced, artificial. When balance comes to you, it is a happening. Suddenly it descends on you. Heavens open and the spirit of God, like a dove, descends in you.
ALL THAT IS GREAT ALWAYS COMES. All that YOU make is always small, petty. It is never great. All that you do is going to be lesser than you. ALL THAT IS GREAT -- YOU HAVE TO ALLOW IT. Balance will find you. God will find you. You just be ready.
And this is readiness: to ACCEPT WHATSOEVER COMES, to ACCEPT IT WITH GRATEFULNESS. Even sorrow, even sadness, even the valley... dark.
OSHO
Come Follow To You
Vol 2, Ch #8
Thursday, July 15, 2010
The Myth of "Doing Nothing"
Colin Drake
I recently was talking to a friend who was complaining of existential anxiety; which was dispelled by reading a good book on nonduality or attending an inspiring satsang, but which always returned. So I asked him what he 'did' on a daily basis to establish himself in nondual awareness, whereupon he grinned sheepishly indicating that he did nothing. Which made me ponder the teachings of many modern teachers of nondualism who say there is nothing to 'do' and everything just 'happens by itself'. Indeed even in my book Beyond the Separate Self there is a chapter entitled 'Nothing to Achieve, Find or Get' which could give the impression that there is nothing that one needs to do . However I can assure you that if one continues to live in the same headspace without 'doing anything' then there will no change in one's outlook and anxiety levels. For as I say in the book:
At a deeper level than this flow of fleeting objects (thoughts and sensations) we are this constant subject, awareness itself; this is already the case and as such cannot be achieved. All that is required is to realize this!
So awareness is central to our being, whilst thoughts and sensations are peripheral. This is self-evident for without awareness our thoughts and sensations would pass unnoticed. Thus we cannot lose this awareness; we just need to stop overlooking it.
It is impossible to get that awareness which you already are, and thus have in full abundance. All that is required is to recognize this. In this respect you do need to 'get' this, but this is in fact nothing as it is not a thing but the 'ground' from which all things arise, in which they exist and back into which they subside. So there is in fact 'no thing to get' and you do need to 'get' nothing(ness) !
So although there is:
'nothing to achieve,' we do need to realize the deeper level of pure awareness, for this to be the case.
'nothing to find', we do need to stop overlooking the awareness that is always present.
'nothing to get', we do need to recognize that we already have this awareness.
This realization, or recognition, of the deeper level of pure awareness is easily accomplished by directly investigating our own moment-to-moment experience. My book aims to provide a simple straightforward framework in which this investigation can take place. However even after the recognition of this deeper level we do need to cultivate, and establish, this by further investigation/ contemplation for as it says in The Tibetan Book of the Dead:
All those of all [differing] potential, regardless of their acumen or dullness,
May realize [this intrinsic awareness].
However, for example, even though sesame is the source of oil and milk of butter,
But there will be no extract if these are unpressed or unchurned,
Similarly, even though all beings actually possess the seed of buddhahood,
Sentient beings will not attain buddhahood without experiential cultivation.
Nonetheless, even a cowherd will attain liberation if he engages in experiential cultivation.
For, even though one may not know how to elucidate [this state] intellectually,
One will [through experiential cultivation] become manifestly established in it.
One whose mouth has actually tasted molasses,
Does not need others to explain its taste.
Even after one has 'tasted molasses' this taste will dissipate after a time, requiring further ingesting for the taste to reappear. In the same way the effect of 'awakening' to the reality of the deeper level of pure awareness will dissipate if one 'nods off' again and re-identifies with the mind/body. So one needs to continually inquire into/investigate/ contemplate the nature of Self and Reality for this 'awakening' to become established. It is only in this established awakening that all existential anxiety is banished.
Beyond the Separate Self, by Colin Drake,
is available at http://nonduality. com/btss. htm
I recently was talking to a friend who was complaining of existential anxiety; which was dispelled by reading a good book on nonduality or attending an inspiring satsang, but which always returned. So I asked him what he 'did' on a daily basis to establish himself in nondual awareness, whereupon he grinned sheepishly indicating that he did nothing. Which made me ponder the teachings of many modern teachers of nondualism who say there is nothing to 'do' and everything just 'happens by itself'. Indeed even in my book Beyond the Separate Self there is a chapter entitled 'Nothing to Achieve, Find or Get' which could give the impression that there is nothing that one needs to do . However I can assure you that if one continues to live in the same headspace without 'doing anything' then there will no change in one's outlook and anxiety levels. For as I say in the book:
At a deeper level than this flow of fleeting objects (thoughts and sensations) we are this constant subject, awareness itself; this is already the case and as such cannot be achieved. All that is required is to realize this!
So awareness is central to our being, whilst thoughts and sensations are peripheral. This is self-evident for without awareness our thoughts and sensations would pass unnoticed. Thus we cannot lose this awareness; we just need to stop overlooking it.
It is impossible to get that awareness which you already are, and thus have in full abundance. All that is required is to recognize this. In this respect you do need to 'get' this, but this is in fact nothing as it is not a thing but the 'ground' from which all things arise, in which they exist and back into which they subside. So there is in fact 'no thing to get' and you do need to 'get' nothing(ness) !
So although there is:
'nothing to achieve,' we do need to realize the deeper level of pure awareness, for this to be the case.
'nothing to find', we do need to stop overlooking the awareness that is always present.
'nothing to get', we do need to recognize that we already have this awareness.
This realization, or recognition, of the deeper level of pure awareness is easily accomplished by directly investigating our own moment-to-moment experience. My book aims to provide a simple straightforward framework in which this investigation can take place. However even after the recognition of this deeper level we do need to cultivate, and establish, this by further investigation/ contemplation for as it says in The Tibetan Book of the Dead:
All those of all [differing] potential, regardless of their acumen or dullness,
May realize [this intrinsic awareness].
However, for example, even though sesame is the source of oil and milk of butter,
But there will be no extract if these are unpressed or unchurned,
Similarly, even though all beings actually possess the seed of buddhahood,
Sentient beings will not attain buddhahood without experiential cultivation.
Nonetheless, even a cowherd will attain liberation if he engages in experiential cultivation.
For, even though one may not know how to elucidate [this state] intellectually,
One will [through experiential cultivation] become manifestly established in it.
One whose mouth has actually tasted molasses,
Does not need others to explain its taste.
Even after one has 'tasted molasses' this taste will dissipate after a time, requiring further ingesting for the taste to reappear. In the same way the effect of 'awakening' to the reality of the deeper level of pure awareness will dissipate if one 'nods off' again and re-identifies with the mind/body. So one needs to continually inquire into/investigate/ contemplate the nature of Self and Reality for this 'awakening' to become established. It is only in this established awakening that all existential anxiety is banished.
Beyond the Separate Self, by Colin Drake,
is available at http://nonduality. com/btss. htm
Thursday, May 6, 2010
The Lost Satsang - Sri Nisargadatta Maharaj
Watch the Trailer: http://netinetifilm s.com/films- satsang.shtml
Excerpts from Nisargadatta' s Lost Satsang:
The whole manifestation of this world is an expression of the same Consciousness that you are.
You should not love anything other than your true nature, Consciousness. Deep desires, deep expectations: How can that be love?
Your body identity is attracted to objects. It creates desires and you treat them as high priorities. Understanding yourself should be your only priority.
Your body desires will lead you nowhere.
~ ~ ~
If you don't understand the "I Am" how can you understand the rest?
~ ~ ~
To abide in consciousness is the true religion. The human brain creates religions.
~ ~ ~
Consciousness has to appear in this form, so this form can recognize Consciousness.
~ ~ ~
How can words explain that from which words originate?
~ ~ ~
Everything depends upon your form, but you are formless.
~ ~ ~
Don't ask me practical questions. I cannot relate to them. I never talk to the body identity level. Stay in the "I am". That's all there is to do.
~ ~ ~
Without food there is death and the idea "I am" vanishes. Consciousness is beyond any idea.
You can only watch events happen. You can't use Consciousness to do or undo anything.
~ ~ ~
Your body identity is like a very tight screw. Your idea of being an individual, is a screw. You must loosen it up. Let go of your personal identity and the screw will open as much as needed.
You are full of concepts. Just do as I say.
~ ~ ~
If you wish to use your intellect dwell on your nine months in the womb. What is in the womb is not different from what is happening now.
~ ~ ~
Anything that can show you what you are is actually pointing out what you are not.
~ ~ ~
Questions only exist as long as you think you are the body and the individual.
~ ~ ~
What I am saying is very simple.
You listen to me or you can go.
~ ~ ~
Grasp the knowingness principle and move ahead in life. Like a swimmer caught in a vortex has to dive to the bottom of the river, then has to swim to the surface, outside of the vortex, and only then he is free.
~ ~ ~
We live like worms in hot sand, always needing help, but I am not a worm. I am the manifested and the unmanifested.
~ ~ ~
Before death comes it is necessary to follow a Sage or a Guru.
~ ~ ~
My Guru's Guru clapped while his vital breath was leaving his body. Will you?
Excerpts from Nisargadatta' s Lost Satsang:
The whole manifestation of this world is an expression of the same Consciousness that you are.
You should not love anything other than your true nature, Consciousness. Deep desires, deep expectations: How can that be love?
Your body identity is attracted to objects. It creates desires and you treat them as high priorities. Understanding yourself should be your only priority.
Your body desires will lead you nowhere.
~ ~ ~
If you don't understand the "I Am" how can you understand the rest?
~ ~ ~
To abide in consciousness is the true religion. The human brain creates religions.
~ ~ ~
Consciousness has to appear in this form, so this form can recognize Consciousness.
~ ~ ~
How can words explain that from which words originate?
~ ~ ~
Everything depends upon your form, but you are formless.
~ ~ ~
Don't ask me practical questions. I cannot relate to them. I never talk to the body identity level. Stay in the "I am". That's all there is to do.
~ ~ ~
Without food there is death and the idea "I am" vanishes. Consciousness is beyond any idea.
You can only watch events happen. You can't use Consciousness to do or undo anything.
~ ~ ~
Your body identity is like a very tight screw. Your idea of being an individual, is a screw. You must loosen it up. Let go of your personal identity and the screw will open as much as needed.
You are full of concepts. Just do as I say.
~ ~ ~
If you wish to use your intellect dwell on your nine months in the womb. What is in the womb is not different from what is happening now.
~ ~ ~
Anything that can show you what you are is actually pointing out what you are not.
~ ~ ~
Questions only exist as long as you think you are the body and the individual.
~ ~ ~
What I am saying is very simple.
You listen to me or you can go.
~ ~ ~
Grasp the knowingness principle and move ahead in life. Like a swimmer caught in a vortex has to dive to the bottom of the river, then has to swim to the surface, outside of the vortex, and only then he is free.
~ ~ ~
We live like worms in hot sand, always needing help, but I am not a worm. I am the manifested and the unmanifested.
~ ~ ~
Before death comes it is necessary to follow a Sage or a Guru.
~ ~ ~
My Guru's Guru clapped while his vital breath was leaving his body. Will you?
Wednesday, April 21, 2010
A Course in Consciousness
The following is from A Course in Consciousness, by Stanley Sobottka:
http://www.faculty. virginia. edu/consciousnes s/
Chapter 18. Practices and teachers
18.1. Why practice?
On p. 8-9 of Mindfulness in Plain English (1994), Buddhist teacher Bante Henepola Gunaratana says,
"Go to a party. Listen to the laughter, that brittle-tongued voice that says fun on the surface and fear underneath. Feel the tension, feel the pressure. Nobody really relaxes. They are faking it. Go to a ball game. Watch the fans in the stands. Watch the irrational fit of anger. Watch the uncontrolled frustration bubbling forth that masquerades under the guise of enthusiasm or team spirit. Booing, catcalls and unbridled egotism in the name of team loyalty. Drunkenness, fights in the stands. These are people trying desperately to release tension from within. These are not people who are at peace with themselves. Watch the news on TV. Listen to the lyrics in popular songs. You find the same theme repeated over and over in variations. Jealousy, suffering, discontent, and stress. Life seems to be a perpetual struggle, some enormous effort against staggering odds."
Question: Does this paragraph remind you of anyone you know?
What is described in the above paragraph is not living--it is surviving. But spiritual practice can transform a life of survival into a life of peace.
Suffering is intrinsic to the dream because of the perception of pervasive conflict and potential war between the split pairs. From the point of view of the individual, the purpose of all spiritual practice is to awaken from the dream of suffering. Since the basis of all splits is the ego, or illusory "me", awakening means to see that there is no "me". However, expecting the ego to see this is like asking something that does not exist to see that it does not exist. Spiritual practice does not get rid of the ego because there is no ego to get rid of.
Awakening can only happen by seeing from outside the split that there is no split. Since the essence of the ego is the false sense of personal doership, awakening means to see that there is no doer and there is no choice. Paradoxically, awakening is usually preceded by considerable effort but it is never that of a doer. For practice to happen, intense earnestness and intention are usually necessary. (Of course, if they are supposed to happen, they will. If not, they won't.) An immediate and lasting benefit of practice is that, even before awakening, our understanding of suffering deepens, and this greater understanding is inspiration for further practice and progress.
One misconception that is common among beginners on the spiritual path is that suffering and sacrifice in themselves are useful spiritual practices. (This is undoubtedly reinforced by the biblical story of Jesus suffering for our sins, and the suffering of the Christian martyrs.) However, since separation is the basis of suffering, seeking to suffer in the hopes of finding spiritual truth in it can only increase the sense of separation, and thereby increase suffering. Only the individual can suffer. The one good thing about suffering is that its presence tells us that we are still identified, and a keen examination of it will tell us with what we are identified. In this way suffering is actually our guide to freedom from suffering. Every instance of suffering is another opportunity to understand it. The path towards understanding is the path towards liberation.
Question: Have you ever known anyone who thought that suffering and sacrifice in themselves were useful spiritual practices?
18.2. The importance of being aware
We are not individuals; we are pure Awareness/Presence (see Sections 9.3, 11.10, 14.3). It is because we transcend the ego that we can see that it does not exist, and we can be aware that the effort to see that it does not exist is not our effort.
Bondage and suffering are due to identification of Consciousness with the "I"-concept and all of its trappings, resulting in the illusory "I" and all of its problems. To be effective, any practice depends on the increasing awareness of these identifications. For this reason, spiritual practice is better termed awareness practice. When the seeker understands that suffering is the direct result of identification, there is a strong incentive to become aware of it. Thus, becoming aware of the connection between a specific suffering and the identification from which it springs is a valuable, even necessary, awareness practice and is the first step to becoming disidentified and free.
We saw in Chapter 11 that we can distinguish between three levels of identification. The first is identification with the body-mind organism, but without entityfication, i.e., without any sense of personal identity. This identification is necessary for the organism to function and survive, and causes no suffering because there is no entity to suffer. We are not concerned with this identification in this course--in fact, it is the state of being awakened. The second level is identification with the "I"-concept, which produces the illusory entity with a sense of personal doership. The third level is identification with various thoughts, images, and emotions, resulting in the sense of ownership of them, so they become "my" thoughts, "my" self-images, "my" emotions, and "my" suffering.
Disidentification at the third level means becoming aware of all of our thoughts, images, feelings, emotions, and sensations, and accepting them rather than resisting them. This is the key to the beginning of the end of suffering. This can happen while still retaining the image of the self as doer. Thus, at this level, it is unimportant whether the seeker still thinks of him/her self as the doer.
The first step in disidentification at the third level is to use a specific experience of suffering as the impetus to become aware of the real source of that suffering. For example, if "I" feel angry because "I" think "I" have been victimized by somebody, my first step is to become acutely aware of the anger and the associated thoughts, images, and body sensations. As was discussed in Section 11.7, anger at being victimized always comes from seeing an image of myself as being helpless, and another image of the victimizer as having some kind of power over me. Neither side of the polar pair can exist without the other. Both are nothing but mental images.
Exercise: Close your eyes and watch your thoughts come, change, and go. Look for the owner of the thoughts. Can you find one?
Now watch your feelings and emotions come, change, and go. Look for the owner of the feelings and emotions. Can you find one?
Now watch your body sensations come, change, and go. Look for the owner of the body sensations. Can you find one?
Now, where does a feeling of helplessness, which is the essence of victimhood, come from? It may come from the thought that there is something "wrong" with "me" for being so helpless. Thus, we see that this experience of suffering may have as its roots identification with a self-image of defectiveness. Clearly, defectiveness implies a doer that is defective. Without the concept of doership, there could be no victim and no suffering, not to mention no victimizer. But imagined doership is the problem in identification at the second level.
Exercise: Close your eyes and look for the thinker of your thoughts. Can you find one?
Now look for the feeler of your feelings. Can you find one?
Now look for the experiencer of your body sensations. Can you find one?
There are two important lessons to be learned from these exercises. The first is that the image I see of myself as victim means that I cannot be the victim! I am what is aware of the image, so I cannot be the image! This is the most fundamental step that anybody can take in disidentification. Whatever I am aware of cannot be me because I am what is aware! This one realization is enough to produce a gigantic crack in the bonds of identification.
The second important lesson is just a generalization of the first. Since nothing that I see can be me, there is no object, thing, or entity that can be me. I am not a person, not a mind, not a body, not a being, not a thought, not a feeling, not an emotion, not an image, not an observer, not anything. And most importantly, I am not a doer, not a thinker, not a decider, and not a chooser. Now we have progressed to disidentification at the second level.
If I am not anything, then what am I? The answer is simple: I am pure Awareness/Presence that is aware of all things and is present in all things. What could be more simple, and yet so profound and so liberating?
Exercise: This exercise is the essence of all spiritual practice. It helps us to identify with our true nature, which is Awareness, rather than with the mind, which consists of thoughts, feelings, emotions, sensations, and perceptions. When we identify with Awareness, we are immune from all changes because Awareness never changes. When we identify with the mind, we are subject to its constant changing whims.
First, become aware of anything in the mind that is changing, like a thought, emotion, or body sensation. Can you realize that, if it is something that you are aware of, then you cannot be it because you are what is aware of it?
Second, if you are what is aware of it, what are you really? Look and see!
http://www.faculty. virginia. edu/consciousnes s/
http://www.faculty. virginia. edu/consciousnes s/
Chapter 18. Practices and teachers
18.1. Why practice?
On p. 8-9 of Mindfulness in Plain English (1994), Buddhist teacher Bante Henepola Gunaratana says,
"Go to a party. Listen to the laughter, that brittle-tongued voice that says fun on the surface and fear underneath. Feel the tension, feel the pressure. Nobody really relaxes. They are faking it. Go to a ball game. Watch the fans in the stands. Watch the irrational fit of anger. Watch the uncontrolled frustration bubbling forth that masquerades under the guise of enthusiasm or team spirit. Booing, catcalls and unbridled egotism in the name of team loyalty. Drunkenness, fights in the stands. These are people trying desperately to release tension from within. These are not people who are at peace with themselves. Watch the news on TV. Listen to the lyrics in popular songs. You find the same theme repeated over and over in variations. Jealousy, suffering, discontent, and stress. Life seems to be a perpetual struggle, some enormous effort against staggering odds."
Question: Does this paragraph remind you of anyone you know?
What is described in the above paragraph is not living--it is surviving. But spiritual practice can transform a life of survival into a life of peace.
Suffering is intrinsic to the dream because of the perception of pervasive conflict and potential war between the split pairs. From the point of view of the individual, the purpose of all spiritual practice is to awaken from the dream of suffering. Since the basis of all splits is the ego, or illusory "me", awakening means to see that there is no "me". However, expecting the ego to see this is like asking something that does not exist to see that it does not exist. Spiritual practice does not get rid of the ego because there is no ego to get rid of.
Awakening can only happen by seeing from outside the split that there is no split. Since the essence of the ego is the false sense of personal doership, awakening means to see that there is no doer and there is no choice. Paradoxically, awakening is usually preceded by considerable effort but it is never that of a doer. For practice to happen, intense earnestness and intention are usually necessary. (Of course, if they are supposed to happen, they will. If not, they won't.) An immediate and lasting benefit of practice is that, even before awakening, our understanding of suffering deepens, and this greater understanding is inspiration for further practice and progress.
One misconception that is common among beginners on the spiritual path is that suffering and sacrifice in themselves are useful spiritual practices. (This is undoubtedly reinforced by the biblical story of Jesus suffering for our sins, and the suffering of the Christian martyrs.) However, since separation is the basis of suffering, seeking to suffer in the hopes of finding spiritual truth in it can only increase the sense of separation, and thereby increase suffering. Only the individual can suffer. The one good thing about suffering is that its presence tells us that we are still identified, and a keen examination of it will tell us with what we are identified. In this way suffering is actually our guide to freedom from suffering. Every instance of suffering is another opportunity to understand it. The path towards understanding is the path towards liberation.
Question: Have you ever known anyone who thought that suffering and sacrifice in themselves were useful spiritual practices?
18.2. The importance of being aware
We are not individuals; we are pure Awareness/Presence (see Sections 9.3, 11.10, 14.3). It is because we transcend the ego that we can see that it does not exist, and we can be aware that the effort to see that it does not exist is not our effort.
Bondage and suffering are due to identification of Consciousness with the "I"-concept and all of its trappings, resulting in the illusory "I" and all of its problems. To be effective, any practice depends on the increasing awareness of these identifications. For this reason, spiritual practice is better termed awareness practice. When the seeker understands that suffering is the direct result of identification, there is a strong incentive to become aware of it. Thus, becoming aware of the connection between a specific suffering and the identification from which it springs is a valuable, even necessary, awareness practice and is the first step to becoming disidentified and free.
We saw in Chapter 11 that we can distinguish between three levels of identification. The first is identification with the body-mind organism, but without entityfication, i.e., without any sense of personal identity. This identification is necessary for the organism to function and survive, and causes no suffering because there is no entity to suffer. We are not concerned with this identification in this course--in fact, it is the state of being awakened. The second level is identification with the "I"-concept, which produces the illusory entity with a sense of personal doership. The third level is identification with various thoughts, images, and emotions, resulting in the sense of ownership of them, so they become "my" thoughts, "my" self-images, "my" emotions, and "my" suffering.
Disidentification at the third level means becoming aware of all of our thoughts, images, feelings, emotions, and sensations, and accepting them rather than resisting them. This is the key to the beginning of the end of suffering. This can happen while still retaining the image of the self as doer. Thus, at this level, it is unimportant whether the seeker still thinks of him/her self as the doer.
The first step in disidentification at the third level is to use a specific experience of suffering as the impetus to become aware of the real source of that suffering. For example, if "I" feel angry because "I" think "I" have been victimized by somebody, my first step is to become acutely aware of the anger and the associated thoughts, images, and body sensations. As was discussed in Section 11.7, anger at being victimized always comes from seeing an image of myself as being helpless, and another image of the victimizer as having some kind of power over me. Neither side of the polar pair can exist without the other. Both are nothing but mental images.
Exercise: Close your eyes and watch your thoughts come, change, and go. Look for the owner of the thoughts. Can you find one?
Now watch your feelings and emotions come, change, and go. Look for the owner of the feelings and emotions. Can you find one?
Now watch your body sensations come, change, and go. Look for the owner of the body sensations. Can you find one?
Now, where does a feeling of helplessness, which is the essence of victimhood, come from? It may come from the thought that there is something "wrong" with "me" for being so helpless. Thus, we see that this experience of suffering may have as its roots identification with a self-image of defectiveness. Clearly, defectiveness implies a doer that is defective. Without the concept of doership, there could be no victim and no suffering, not to mention no victimizer. But imagined doership is the problem in identification at the second level.
Exercise: Close your eyes and look for the thinker of your thoughts. Can you find one?
Now look for the feeler of your feelings. Can you find one?
Now look for the experiencer of your body sensations. Can you find one?
There are two important lessons to be learned from these exercises. The first is that the image I see of myself as victim means that I cannot be the victim! I am what is aware of the image, so I cannot be the image! This is the most fundamental step that anybody can take in disidentification. Whatever I am aware of cannot be me because I am what is aware! This one realization is enough to produce a gigantic crack in the bonds of identification.
The second important lesson is just a generalization of the first. Since nothing that I see can be me, there is no object, thing, or entity that can be me. I am not a person, not a mind, not a body, not a being, not a thought, not a feeling, not an emotion, not an image, not an observer, not anything. And most importantly, I am not a doer, not a thinker, not a decider, and not a chooser. Now we have progressed to disidentification at the second level.
If I am not anything, then what am I? The answer is simple: I am pure Awareness/Presence that is aware of all things and is present in all things. What could be more simple, and yet so profound and so liberating?
Exercise: This exercise is the essence of all spiritual practice. It helps us to identify with our true nature, which is Awareness, rather than with the mind, which consists of thoughts, feelings, emotions, sensations, and perceptions. When we identify with Awareness, we are immune from all changes because Awareness never changes. When we identify with the mind, we are subject to its constant changing whims.
First, become aware of anything in the mind that is changing, like a thought, emotion, or body sensation. Can you realize that, if it is something that you are aware of, then you cannot be it because you are what is aware of it?
Second, if you are what is aware of it, what are you really? Look and see!
http://www.faculty. virginia. edu/consciousnes s/
Monday, April 5, 2010
OSHO - On Meditation
------------ --------- --------- --------- --------- --------- -
My whole life I have been talking about meditation. There are one hundred and twelve methods of meditation; I have gone through all those methods—and not intellectually. It took me years to go through
each method and to find out its very essence, and after going through one hundred and twelve methods I was amazed that the essence is witnessing. The methods' non-essentials are different, but the center of each method is witnessing. Hence I can say to you, there is only one meditation in the whole world and that is the art of witnessing. It will do everything—the whole transformation of your being.
Whatever I am doing, my meditation continues. It is not something that I have to do it separately; it is just an art of witnessing. Speaking to you, I'm also witnessing myself speaking to you. So here are three persons: you are listening, one person is speaking, and there is one behind who is watching and that is my real me. And to keep constant contact with it is meditation.
So whatever you do does not matter, you just keep contact with your witness. I have reduced religion to its very fundamental essence. Now everything else is just ritual. This much is enough. And this does not need you to become a Christian or a Hindu or a Mohammedan or anybody, and this can be done by an atheist, by a communist, by anybody, because it needs no kind of theology, no kind of belief system. It is simply a scientific method of slowly moving inwards. A point comes when you reach to your innermost core, the very center of the cyclone.
The basic element running through all the methods of meditation is witnessing. You ask me: What is witnessing? Whatever you are doing. For example, right now you are writing. You can write in two ways. The ordinary way that you always write. You can try another method: you can write it and you can also inside witness that you are writing it. And you ask: Does that mean some kind of detachment? A detachment. You are a little distant, away, watching yourself writing. So any act, just moving my whatever you are doing, just remain a witness. If you have any ego, it will destroy it, because this watching is very much poisonous to the ego. It is not ego that watches. The ego is absolutely blind. It cannot watch anything. You can watch your ego. For example, somebody insults you and you feel hurt, and your ego feels hurt. You can watch it. You can watch that you are feeling hurt, your ego is feeling hurt, that you are angry. And you can still remain aloof, detached, just a watcher on the hills. Whatever goes on in the valley you can see.
So all the methods are basically different ways of witnessing. I have condensed them in a very simple way: First, watch your actions of the body. Second, watch your actions of the mind: thoughts, imaginations. And if you can succeed in watching all these three, and as your witnessing grows deeper and deeper, a moment comes that there is only witnessing but nothing to witness. The mind is empty, the heart is empty, the body is relaxed. In that moment happens something like a quantum leap. Your whole witnessing jumps upon itself. It witnesses itself, because there is nothing else to witness. And this is the revolution which I call enlightenment, self-realization. Or you can give it any name, but this is the ultimate experience of bliss. You cannot go beyond it.
This is the simplest. And because it can be done without in any way interfering with your everyday life, because it is something that you can go on doing the whole day. Any other method you have to take some time apart for it. And any method that needs one hour or half an hour to sit and do it is not going to help much, because twenty-three hours you will be doing just the opposite. And whatever you have gained in one hour will be washed away in twenty-three hours. This is the only method that you can continue around the clock. While falling asleep you can go on witnessing, witnessing, that the sleep is coming, coming, coming, that it is getting darker and the body is relaxing. And a moment comes when you can watch that you are asleep. And still there is a corner, a space in you which is awake.
When you can watch yourself twenty-four hours, you have arrived. Now there is nothing to be done. Then witnessing has become natural to you. You don't have to do it. It will be simply like breathing, happening to you.
This is my basic method. But there are other methods. If people feel that this is difficult for them, they can try other methods. All are available. I have returned from a movie show. It is surprising to see how much the light and shade photos projected on the screen captivate people. Where there is really nothing, everything happens! I watched the audience there and it felt as if they had forgotten themselves, as if they were not there, but the flow of electrically projected pictures was everything. A blank screen is in front and from the back the pictures are being projected. Those who are watching it have their eyes fixed in front, and no
one is aware of what is happening behind their backs. This is how leela, the play, is born. This is what happens within and without. There is a projector at the back of the human mind. Psychology calls this back side the unconscious. The longings, the passions, the conditionings accumulated in this unconscious are being continuously projected onto the mind's screen. This flow of mental projections goes on every moment, non-stop. The consciousness is a seer, a witness, and it forgets itself in this flow of the pictures of desires. This forgetfulness is ignorance. This ignorance is the root cause of maya, illusions, and the endless cycle of birth and death. Waking up from this ignorance happens in the cessation of the mind. When the mind is devoid of thoughts, when the flow of pictures on the screen stops, only then the onlooker remembers himself and returns to his home.
Patanjali calls this cessation of the activities of the mind Yoga. If this is achieved, all is achieved. To understand the mind, there are the three points: The first thing is tremendous fearlessness in encountering the mind; the second thing is no restrictions, no conditions on the mind; the third point is no judgments about whatever thoughts and longings arise in the mind, no feelings of good or bad. Your attitude should simply be indifferent. These three points are necessary to understand the perversions of the mind. Then we will talk about what can be done to get rid of these perversions, and go further. But these three basic points have to be kept in mind.
This is my observation of thousands of people: I see them carrying such great psychological luggage, and for no reason at all. They go on gathering anything they come across. They read the newspaper and they will gather some crap from it. They will talk to people and they will gather some crap. And they go on gathering. And if they start stinking, no wonder!
I used to live with a man for a few years. His house was so full of unnecessary luggage that I had to tell him "Now, where are you going to live?" And he would go on collecting any kind of thing. Somebody would be
selling his old furniture, and he would purchase it, and he already had enough. He had no time to use that furniture, and he had no friends to call. His whole house was full of furniture: old radio sets, and all kinds
of things. And I said "But, I don't see the point why you collect all this." He said "Who knows, any time it may be useful." One day we went for a walk and on the road. By the side of the road, somebody had thrown a cycle handle. He picked it up. I said "What are you doing?" He said "But, it must be worth twenty rupees at least, and I have picked up a few other things also—sooner or later I am going to make a bicycle!" And he showed me. He had one wheel, one pedal, that he had picked up from the roads. And he said "What are you saying? Soon you will see!" This man died. The cycle remained incomplete. And when he died, everybody who came to look was puzzled by what he was doing in this house—there was no space even to move.
But this is the situation of your head. I see cycle-handles, and pedals, and strange things that you have gathered from everywhere. Such a small head, and no space to live in! And that rubbish goes on moving in your head; your head goes on spinning and weaving—it keeps you occupied. Just think what kind of thoughts go on inside your mind.
Sometimes, sitting under the stars, you feel a bliss arising within your heart. It seems not of this world. You are surprised. You cannot believe it. I have come across simple people who have known many moments in their life which are Buddha-like, which belong to Christ consciousness, but they have never talked about them to anybody because they themselves don't believe that they were possible. They have in fact suppressed them. They have been thinking that they must have imagined them: How can it happen without any effort of my own? How is it possible that suddenly one becomes blissful? You can remember them in your own life—and in such moments when you were never expecting them—just going to the office, in the daily routine, the sun is high and you are perspiring, and suddenly something strikes home, and for a moment you are not the old you. Paradise is regained. And then it is lost again. You forget about it because it is not part of your style of life. You don't even talk about it, you think 'I must have imagined it. How are these things possible? And I have not done anything so how can it happen? It must have been hallucinatory, an illusion or a dream.' You don't talk about it. As I have observed thousands of people deeply I have not come across many people who have not found such certain moments in their life. But they have never talked of them to anybody. Even if they tried to, people laughed and they thought: You are foolish, stupid. They don't believe, they repress.
Not only has humanity repressed sex, has humanity repressed death, humanity has repressed all that is beautiful in life. Man has been forced to become like an automaton, a robot. All clues, all doors, have been closed towards the unknown. It is my continual experience of thousands of people that when they come for the first time to meditate, meditation happens so easily because they don't have any idea what it is. Once it has happened, then the real problem arises—then they want it, they know what it is, they desire it. They are greedy for it; it is happening to others and it is not happening to them. Then jealousy, envy, all kinds of wrong things surround them.
The inner world is a new world where you have not even looked, where you have never taken a single step. So I have to teach you how, slowly, you can step inwards. Even when I say to people to go inwards, immediately they ask questions which show how focused on the outside things they are. I say to them, "Sit silently." And they will ask me, "Can I do gayatri mantra?" Whether you do gayatri mantra or you read the newspaper does not matter, both are outside. I am telling you, "Sit silently." They say, "That is right, but at least I can repeat omkar…" It is pitiable. I feel sad for them, that I am telling them to be silent but they are asking me to fill their silence with something. They don't want to be silent. If nothing else, then omkar will do—anything will do.
In India people go on doing all kinds of things. They concentrate, they chant mantras, they fast, they torture their bodies, and they hope that through all these masochistic practices they will realize God. As if God is a sadist! As if God loves you to torture yourself! As if he demands that the more you torture yourself, the more worthy you become. God is not a sadist; you need not be a masochist. I have come across people who think
that without long fasting there is no possibility of meditation. Now, fasting has nothing to do with meditation. Fasting will only make you obsessed with food. And there are people who think celibacy will help them into meditation. Meditation brings a kind of celibacy, but not vice versa. A celibacy without meditation is nothing but sexual repression. And your mind will become more and more sexual, so whenever you sit to meditate your mind will become full of fantasies, sexual fantasies. These two things have been the greatest problems for the so-called meditators: fasting and celibacy. They think these two things are going to help—they are the
greatest disturbances!
Eat in right proportions. Buddha calls it "the middle way": neither too much nor too little. He is against fasting, and he knows it through hard experience. For six years he fasted and could not attain to anything. So when he says, "Be in the middle," he means it. About celibacy also: don't enforce it upon yourself. It is a by-product of meditation, hence it cannot be enforced before meditation. Be in the middle there too, neither too much indulgence nor too much renunciation. Just keep a balance. A balanced person will be more healthy, at ease, at home. And when you are at home, meditation is easier.
What then is meditation? Just sitting silently doing nothing, witnessing whatsoever is happening all around; just watching it with no prejudice, no conclusion, no idea what is wrong and what is right.
~ Osho
------------ --------- --------- --------- --------- --------- -
My whole life I have been talking about meditation. There are one hundred and twelve methods of meditation; I have gone through all those methods—and not intellectually. It took me years to go through
each method and to find out its very essence, and after going through one hundred and twelve methods I was amazed that the essence is witnessing. The methods' non-essentials are different, but the center of each method is witnessing. Hence I can say to you, there is only one meditation in the whole world and that is the art of witnessing. It will do everything—the whole transformation of your being.
Whatever I am doing, my meditation continues. It is not something that I have to do it separately; it is just an art of witnessing. Speaking to you, I'm also witnessing myself speaking to you. So here are three persons: you are listening, one person is speaking, and there is one behind who is watching and that is my real me. And to keep constant contact with it is meditation.
So whatever you do does not matter, you just keep contact with your witness. I have reduced religion to its very fundamental essence. Now everything else is just ritual. This much is enough. And this does not need you to become a Christian or a Hindu or a Mohammedan or anybody, and this can be done by an atheist, by a communist, by anybody, because it needs no kind of theology, no kind of belief system. It is simply a scientific method of slowly moving inwards. A point comes when you reach to your innermost core, the very center of the cyclone.
The basic element running through all the methods of meditation is witnessing. You ask me: What is witnessing? Whatever you are doing. For example, right now you are writing. You can write in two ways. The ordinary way that you always write. You can try another method: you can write it and you can also inside witness that you are writing it. And you ask: Does that mean some kind of detachment? A detachment. You are a little distant, away, watching yourself writing. So any act, just moving my whatever you are doing, just remain a witness. If you have any ego, it will destroy it, because this watching is very much poisonous to the ego. It is not ego that watches. The ego is absolutely blind. It cannot watch anything. You can watch your ego. For example, somebody insults you and you feel hurt, and your ego feels hurt. You can watch it. You can watch that you are feeling hurt, your ego is feeling hurt, that you are angry. And you can still remain aloof, detached, just a watcher on the hills. Whatever goes on in the valley you can see.
So all the methods are basically different ways of witnessing. I have condensed them in a very simple way: First, watch your actions of the body. Second, watch your actions of the mind: thoughts, imaginations. And if you can succeed in watching all these three, and as your witnessing grows deeper and deeper, a moment comes that there is only witnessing but nothing to witness. The mind is empty, the heart is empty, the body is relaxed. In that moment happens something like a quantum leap. Your whole witnessing jumps upon itself. It witnesses itself, because there is nothing else to witness. And this is the revolution which I call enlightenment, self-realization. Or you can give it any name, but this is the ultimate experience of bliss. You cannot go beyond it.
This is the simplest. And because it can be done without in any way interfering with your everyday life, because it is something that you can go on doing the whole day. Any other method you have to take some time apart for it. And any method that needs one hour or half an hour to sit and do it is not going to help much, because twenty-three hours you will be doing just the opposite. And whatever you have gained in one hour will be washed away in twenty-three hours. This is the only method that you can continue around the clock. While falling asleep you can go on witnessing, witnessing, that the sleep is coming, coming, coming, that it is getting darker and the body is relaxing. And a moment comes when you can watch that you are asleep. And still there is a corner, a space in you which is awake.
When you can watch yourself twenty-four hours, you have arrived. Now there is nothing to be done. Then witnessing has become natural to you. You don't have to do it. It will be simply like breathing, happening to you.
This is my basic method. But there are other methods. If people feel that this is difficult for them, they can try other methods. All are available. I have returned from a movie show. It is surprising to see how much the light and shade photos projected on the screen captivate people. Where there is really nothing, everything happens! I watched the audience there and it felt as if they had forgotten themselves, as if they were not there, but the flow of electrically projected pictures was everything. A blank screen is in front and from the back the pictures are being projected. Those who are watching it have their eyes fixed in front, and no
one is aware of what is happening behind their backs. This is how leela, the play, is born. This is what happens within and without. There is a projector at the back of the human mind. Psychology calls this back side the unconscious. The longings, the passions, the conditionings accumulated in this unconscious are being continuously projected onto the mind's screen. This flow of mental projections goes on every moment, non-stop. The consciousness is a seer, a witness, and it forgets itself in this flow of the pictures of desires. This forgetfulness is ignorance. This ignorance is the root cause of maya, illusions, and the endless cycle of birth and death. Waking up from this ignorance happens in the cessation of the mind. When the mind is devoid of thoughts, when the flow of pictures on the screen stops, only then the onlooker remembers himself and returns to his home.
Patanjali calls this cessation of the activities of the mind Yoga. If this is achieved, all is achieved. To understand the mind, there are the three points: The first thing is tremendous fearlessness in encountering the mind; the second thing is no restrictions, no conditions on the mind; the third point is no judgments about whatever thoughts and longings arise in the mind, no feelings of good or bad. Your attitude should simply be indifferent. These three points are necessary to understand the perversions of the mind. Then we will talk about what can be done to get rid of these perversions, and go further. But these three basic points have to be kept in mind.
This is my observation of thousands of people: I see them carrying such great psychological luggage, and for no reason at all. They go on gathering anything they come across. They read the newspaper and they will gather some crap from it. They will talk to people and they will gather some crap. And they go on gathering. And if they start stinking, no wonder!
I used to live with a man for a few years. His house was so full of unnecessary luggage that I had to tell him "Now, where are you going to live?" And he would go on collecting any kind of thing. Somebody would be
selling his old furniture, and he would purchase it, and he already had enough. He had no time to use that furniture, and he had no friends to call. His whole house was full of furniture: old radio sets, and all kinds
of things. And I said "But, I don't see the point why you collect all this." He said "Who knows, any time it may be useful." One day we went for a walk and on the road. By the side of the road, somebody had thrown a cycle handle. He picked it up. I said "What are you doing?" He said "But, it must be worth twenty rupees at least, and I have picked up a few other things also—sooner or later I am going to make a bicycle!" And he showed me. He had one wheel, one pedal, that he had picked up from the roads. And he said "What are you saying? Soon you will see!" This man died. The cycle remained incomplete. And when he died, everybody who came to look was puzzled by what he was doing in this house—there was no space even to move.
But this is the situation of your head. I see cycle-handles, and pedals, and strange things that you have gathered from everywhere. Such a small head, and no space to live in! And that rubbish goes on moving in your head; your head goes on spinning and weaving—it keeps you occupied. Just think what kind of thoughts go on inside your mind.
Sometimes, sitting under the stars, you feel a bliss arising within your heart. It seems not of this world. You are surprised. You cannot believe it. I have come across simple people who have known many moments in their life which are Buddha-like, which belong to Christ consciousness, but they have never talked about them to anybody because they themselves don't believe that they were possible. They have in fact suppressed them. They have been thinking that they must have imagined them: How can it happen without any effort of my own? How is it possible that suddenly one becomes blissful? You can remember them in your own life—and in such moments when you were never expecting them—just going to the office, in the daily routine, the sun is high and you are perspiring, and suddenly something strikes home, and for a moment you are not the old you. Paradise is regained. And then it is lost again. You forget about it because it is not part of your style of life. You don't even talk about it, you think 'I must have imagined it. How are these things possible? And I have not done anything so how can it happen? It must have been hallucinatory, an illusion or a dream.' You don't talk about it. As I have observed thousands of people deeply I have not come across many people who have not found such certain moments in their life. But they have never talked of them to anybody. Even if they tried to, people laughed and they thought: You are foolish, stupid. They don't believe, they repress.
Not only has humanity repressed sex, has humanity repressed death, humanity has repressed all that is beautiful in life. Man has been forced to become like an automaton, a robot. All clues, all doors, have been closed towards the unknown. It is my continual experience of thousands of people that when they come for the first time to meditate, meditation happens so easily because they don't have any idea what it is. Once it has happened, then the real problem arises—then they want it, they know what it is, they desire it. They are greedy for it; it is happening to others and it is not happening to them. Then jealousy, envy, all kinds of wrong things surround them.
The inner world is a new world where you have not even looked, where you have never taken a single step. So I have to teach you how, slowly, you can step inwards. Even when I say to people to go inwards, immediately they ask questions which show how focused on the outside things they are. I say to them, "Sit silently." And they will ask me, "Can I do gayatri mantra?" Whether you do gayatri mantra or you read the newspaper does not matter, both are outside. I am telling you, "Sit silently." They say, "That is right, but at least I can repeat omkar…" It is pitiable. I feel sad for them, that I am telling them to be silent but they are asking me to fill their silence with something. They don't want to be silent. If nothing else, then omkar will do—anything will do.
In India people go on doing all kinds of things. They concentrate, they chant mantras, they fast, they torture their bodies, and they hope that through all these masochistic practices they will realize God. As if God is a sadist! As if God loves you to torture yourself! As if he demands that the more you torture yourself, the more worthy you become. God is not a sadist; you need not be a masochist. I have come across people who think
that without long fasting there is no possibility of meditation. Now, fasting has nothing to do with meditation. Fasting will only make you obsessed with food. And there are people who think celibacy will help them into meditation. Meditation brings a kind of celibacy, but not vice versa. A celibacy without meditation is nothing but sexual repression. And your mind will become more and more sexual, so whenever you sit to meditate your mind will become full of fantasies, sexual fantasies. These two things have been the greatest problems for the so-called meditators: fasting and celibacy. They think these two things are going to help—they are the
greatest disturbances!
Eat in right proportions. Buddha calls it "the middle way": neither too much nor too little. He is against fasting, and he knows it through hard experience. For six years he fasted and could not attain to anything. So when he says, "Be in the middle," he means it. About celibacy also: don't enforce it upon yourself. It is a by-product of meditation, hence it cannot be enforced before meditation. Be in the middle there too, neither too much indulgence nor too much renunciation. Just keep a balance. A balanced person will be more healthy, at ease, at home. And when you are at home, meditation is easier.
What then is meditation? Just sitting silently doing nothing, witnessing whatsoever is happening all around; just watching it with no prejudice, no conclusion, no idea what is wrong and what is right.
~ Osho
------------ --------- --------- --------- --------- --------- -
Thursday, March 4, 2010
Enlightenment is Irrelevent
Here are some entries from the blog of Jacqueline Hobbs:
http://jacquelinehobbs2.blogspot. com
No-one there
If there is no-one there, enlightenment is irrelevant. We spend so much time searching for the right thing to do, to make realization happen, that we neglect to think about who it is doing all the searching. Who is this that wants enlightenment so badly? A false sense of an existent self. Nevertheless, whether we like it or not, that sense of self is there. All we can do is remember that actually, there's no-one there. We are taken, as appropriate, when the time is right, to what needs to happen to see that false sense of self be slowly released. It always happens in a different way for each one of us and the mechanics of that is not under our control. Ultimately, given that there's no-one there, there's nothing that needs to be done. Realization only comes into existence for some, "one" but if there isn't any "one", the whole business never arises.
When the mind ends
When the mind ends, there is Silence. Mind is ego. If the mind ends though, it is usually temporary. The ego has to disappear completely for the absence of mind to be permanent. All spiritual techniques aim for a permanent end to the mind. Once we realize that "we" do nothing and nothing is within our control, the ego function becomes so thoroughly weakened, in the end it passes away. Self-inquiry is another means by which the mind is finished with. Here, rather than trying to stop the mind, we go beyond it, to where it does not exist. Devotion or surrender to a guru is exactly the same as all these techniques. We accept everything exactly as it is: completely accepting it as the guru's will. By fixing on the guru, we focus entirely on what is beyond mind. Whichever technique we pursue - and this is only three - only when there is no longer any mind motion and thinking is entirely absent, will the ego die. Of course by this time we realize that the ego was never there. And all of this is predestined and not a matter of us "making" it happen. We can't. It either will or it won't. How it happens, or the merit by which it happens, is not for us to judge either. None of it has anything to do with us: this is the only way that the mind truly gives up.
Did you notice?
Did you notice what the person with your name did today? What he or she felt? What they thought? What they said (and didn't?) Did you notice what feelings that person had today, what emotions arose, when? Did you register what and how that person is feeling about life right now. ... Do you realize that's not you? You are so taken up with that person with your name, you never stop for a moment to focus on what it is that functions through that person, looks straight through their eyes, has the ability to register and take part in all that gets said and done. Focus instead on yourself. By that I mean, become aware of what "you" are: awareness itself. Stop stock still and don't wander outwards. Stay absolutely still and focus - "rest" - in that awareness. This reference point is all that you have. It is the gateway "in": away from the person, the ego-centre, thoughts, feelings and life experiences ... into the Heart.
http://jacquelinehobbs2.blogspot. com
No-one there
If there is no-one there, enlightenment is irrelevant. We spend so much time searching for the right thing to do, to make realization happen, that we neglect to think about who it is doing all the searching. Who is this that wants enlightenment so badly? A false sense of an existent self. Nevertheless, whether we like it or not, that sense of self is there. All we can do is remember that actually, there's no-one there. We are taken, as appropriate, when the time is right, to what needs to happen to see that false sense of self be slowly released. It always happens in a different way for each one of us and the mechanics of that is not under our control. Ultimately, given that there's no-one there, there's nothing that needs to be done. Realization only comes into existence for some, "one" but if there isn't any "one", the whole business never arises.
When the mind ends
When the mind ends, there is Silence. Mind is ego. If the mind ends though, it is usually temporary. The ego has to disappear completely for the absence of mind to be permanent. All spiritual techniques aim for a permanent end to the mind. Once we realize that "we" do nothing and nothing is within our control, the ego function becomes so thoroughly weakened, in the end it passes away. Self-inquiry is another means by which the mind is finished with. Here, rather than trying to stop the mind, we go beyond it, to where it does not exist. Devotion or surrender to a guru is exactly the same as all these techniques. We accept everything exactly as it is: completely accepting it as the guru's will. By fixing on the guru, we focus entirely on what is beyond mind. Whichever technique we pursue - and this is only three - only when there is no longer any mind motion and thinking is entirely absent, will the ego die. Of course by this time we realize that the ego was never there. And all of this is predestined and not a matter of us "making" it happen. We can't. It either will or it won't. How it happens, or the merit by which it happens, is not for us to judge either. None of it has anything to do with us: this is the only way that the mind truly gives up.
Did you notice?
Did you notice what the person with your name did today? What he or she felt? What they thought? What they said (and didn't?) Did you notice what feelings that person had today, what emotions arose, when? Did you register what and how that person is feeling about life right now. ... Do you realize that's not you? You are so taken up with that person with your name, you never stop for a moment to focus on what it is that functions through that person, looks straight through their eyes, has the ability to register and take part in all that gets said and done. Focus instead on yourself. By that I mean, become aware of what "you" are: awareness itself. Stop stock still and don't wander outwards. Stay absolutely still and focus - "rest" - in that awareness. This reference point is all that you have. It is the gateway "in": away from the person, the ego-centre, thoughts, feelings and life experiences ... into the Heart.
Monday, February 15, 2010
The Connection Between Lifestyle and Disease as Related by Two Medical Doctors
This is such important information, so supportive of the Truth of the actual workings of the body and how to take care of it and heal it. Your body has natural protection mechanisms built into it to protect it from harm, and your primary emotions are meant to signal you as to whether your choices are leading towards complete physical, mental, and emotional health or disease and addiction. Your sense of spirituality and of wholeness are no more and not less than the body and mind giving you positive feedback for your life choices. When all is in balance the evolutionary spiral is complete, and you are living in the vibratory frequency of harmony with all of Life.
This excerpt is from the alternative news show Democracy NOW! with Amy Goodman (which I highly recommend over FOX or CNN).
Dr. Gabor Maté: “When the Body Says No: Understanding the Stress-Disease Connection”
The Vancouver-based Dr. Gabor Maté argues that too many doctors seem to have forgotten what was once a commonplace assumption—that emotions are deeply implicated in both the development of illness and in the restoration of health. Based on medical studies and his own experience with chronically ill patients at the Palliative Care Unit at Vancouver Hospital, where he was the medical coordinator for seven years, Dr. Gabor Maté makes the case that there are important links between the mind and the immune system. He found that stress and individual emotional makeup play critical roles in an array of diseases.
Dr. Lorraine Day's Story About How She Healed Her Own Cancer (Click Here to Link to Video Interview)
Faith or Doctors? You Choose!
When we are facing the statistics that 1 in 3 of every US citizen will develop cancer of some sort, you may want to turn to Dr. Lorraine Day for education, guidance and practical wisdom. At 69 years young on the day we interviewed her, Dr. Day is a living testament to creating health and healing through natural means.
Lorraine trained as an orthopedic surgeon and was head of the department in San Francisco General. She has investigated the source of the AIDS virus and has challenged conventional wisdom, her colleagues and the medical establishment. A strong and determined woman, Lorraine tells it like it is, so if you have someone in your family that has a medical condition and you don't trust what you hear, you may want to pay very close attention to this interview.
Her official products site contains natural healing products, CD's and DVD's that won't cost nearly as much as your next prescription. If you have anyone in your family that has cancer, please urge them to listen to this interview.
This excerpt is from the alternative news show Democracy NOW! with Amy Goodman (which I highly recommend over FOX or CNN).
Dr. Gabor Maté: “When the Body Says No: Understanding the Stress-Disease Connection”
The Vancouver-based Dr. Gabor Maté argues that too many doctors seem to have forgotten what was once a commonplace assumption—that emotions are deeply implicated in both the development of illness and in the restoration of health. Based on medical studies and his own experience with chronically ill patients at the Palliative Care Unit at Vancouver Hospital, where he was the medical coordinator for seven years, Dr. Gabor Maté makes the case that there are important links between the mind and the immune system. He found that stress and individual emotional makeup play critical roles in an array of diseases.
Dr. Lorraine Day's Story About How She Healed Her Own Cancer (Click Here to Link to Video Interview)
Faith or Doctors? You Choose!
When we are facing the statistics that 1 in 3 of every US citizen will develop cancer of some sort, you may want to turn to Dr. Lorraine Day for education, guidance and practical wisdom. At 69 years young on the day we interviewed her, Dr. Day is a living testament to creating health and healing through natural means.
Lorraine trained as an orthopedic surgeon and was head of the department in San Francisco General. She has investigated the source of the AIDS virus and has challenged conventional wisdom, her colleagues and the medical establishment. A strong and determined woman, Lorraine tells it like it is, so if you have someone in your family that has a medical condition and you don't trust what you hear, you may want to pay very close attention to this interview.
Her official products site contains natural healing products, CD's and DVD's that won't cost nearly as much as your next prescription. If you have anyone in your family that has cancer, please urge them to listen to this interview.
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