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Meditation - the Science ol Awareness

V|oi is i|e Ji||erence beiween science, ori onJ re|iion?


Science discovers, art invents, reliion does hoth. The true reliion discovers, the pseudo-
reliion invents.

And down the aes it is the pseudo-reliion that has prevailed over the human mind. It is
nothin hut liction. It is closer to art, and ahsolutely aainst science. That's why there has
never heen a conllict hetween art and reliion. They were, deep down, doin the same thin.

Art was inventin ohjectively, and the so-called reliion was inventin suhjectively. They
could join toether very easily hecause their ame was the same. And they joined hands all
over the world. Art served the so-called reliion lor centuries. The heautilul churches,
synaoues, temples lor thousands ol years art was doin nothin hut servin reliion.
If you see the temp|es of Khajuraho in India....
Once there were one thousand temples in that place, now only ruins are there, hut twenty or
thirty temples are still intact, have survived. ust to see one temple you will need the whole
day. It is so lull ol art, every nook and corner. It must have taken hundreds ol years lor
thousands ol sculptors to make one temple.

You cannot lind a sinle inch ol space in the whole temple which has not heen artistically
created. One temple has thousands ol statues on the outside ol the temple, and that is the
same ahout the remainin other thirty, and the same must have heen true ahout the ruins ol
one thousand temples. Even in the ruins you can lind treasures ol art. I don't think there has
ever heen such heauty created out ol stone anywhere else in the world.

The structure ol every temple is almost the same. On the outer side ol the temple, the outer
wall, there are what are called mithun statues men and women naked, lovin, makin
love, in all the possihle postures one can imaine or dream ol. The only posture that is missin
is known in India as the missionary posture man on top ol woman. only that is missin
that was hrouht hy Christian missionaries. Otherwise the whole idea, to the Indian mind,
looked uly that the man should he on top ol the woman. Seems to he unlair. The woman
is more lraile, and this heast is on top ol the heauty. No, Indians have never thouht ol that
posture as human. In India it is known as the missionary posture hecause the lirst time they
saw it, it was Christian missionaries in that posture, otherwise they had no idea that this could
he done.

But, except that, you will lind all kinds ol postures, hecause in India sexoloy has existed at
least lor live thousand years. The oldest sexual scripture is live thousand years old
Vatsyayana's Kamasutras. And in the time ol Vatsyayana, writin sutras on sex Iomo
means sex maxims lor sex, uidelines lor sex, was not thouht to he a had act, Vatsyayana
is respected as one ol the reat seers ol India, and it is said that only a seer like Vatsyayana
could have iven those heautilul sutras. They reveal the intricacies and the mysteries ol the
enery ol sex, and how it can he translormed.

These temples in Khajuraho have, on the outer side, heautilul women, heautilul men, and all
in love postures. Inside there are no love postures. Inside you will lind the temple empty, not
even a statue ol God. The idea is that unless you pass throuh your sexuality with lull
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awareness, in all its phases, in all its dimensions unless you come to a point when sex has
no meanin lor you...only then you enter the temple. Otherwise you are outside the temple,
your interest is there.

So that was a symhol that il you are still interested in sex, then the temple is not lor you. But
the messae is not aainst sex, it is the outer wall ol the temple, the temple is made ol it, and
you have to pass throuh the door and o heyond. And the heyond is nothin hut utter
emptiness.

How many artists, craltsmen, sculptors, were employed to create one thousand temples, a
whole city ol temples, how many years it took' and this is not only one place. there is
Ajanta, a roup ol caves which Buddhists created. The whole mountain...lor miles they have
carved caves inside the mountain. And inside the caves you will lind tremendous work ol art,
everythin is heautilul. Buddha's whole lile in stone.... The lirst cave you enter, you lind the
hirth ol Buddha. And those are not small caves, each cave is at least lour times hier than this
room. They have heen carved in solid stone.

The whole lile ol Buddha slowly unlolds in each cave, and in the last cave Buddha is sleepin.
The statue must he as lon as this room. It is the last moment ol his lile, when he asked his
disciples, Il you have to ask any questions, ask me, otherwise I am oin into eternal sleep
lorever. He has not even a pillow, just his hand used as a pillow. But such a hue statue, and
so heautilul'

There are the Ellora caves, aain carved into the mountains. There are Hindu temples in
aanath Puri, in Konarak. You cannot imaine lor centuries what art has heen doin. The
heautilul cathedrals ol Europe, and all the reat artists...Michelanelo....
What were these peop|e doing! They were serving re|igion.
There was never a conllict anywhere in the world hetween reliion and art.

To me that sinilies that the reliion was pseudo, hoth were lictitious. There was no intrinsic
opposition, they were movin in the same line ol invention. Ol course the artist was doin a
lar more authentic joh, lar more sincere than the priest, hecause what he was inventin was
ahsolute liction. There was no round lor it. His God was liction, his heaven and hell were
liction. And these lictions have to he accordin to dillerent people, where the reliion existed.

Ior example, in Tihet you can't have the same kind ol heaven as in India, ohviously. India is a
hot country, so hot that the heaven has to he air-conditioned. Ol course the word was not
availahle at the time, hut the description is ahsolutely ol air-conditionin. It says, Twenty-
lour hours a day cool air, lresh, lrarant, like sprin. It is never summer, it is never the rainy
season. It is never cold winter, just a cool not cold, hut cool atmosphere all the year
round. And it is always sprin. But the Tihetan priest cannot accept it. They are so tortured
hy cold, their heaven is warm, heated it is never cold. They don't even mention cool,
hecause to the people ol Tihet even cool is not acceptahle. It has to he warm.

In Tihetan scriptures it says, You must take at least one hath per year. When the Dalai Lama
and his people started escapin lrom Tihet to India, many ol them came to see me. Hahits die
hard. they were not takin haths or showers, even in India, and they were usin the same kind
ol clothes that they were usin in Tihet. I had to tell them, I am very alleric to smells, so
you sit in the other corner ol the room, unless you learn how to clean your hody and chane
your clothes every day. They said, Every day' But the reliious scriptures say once a year is
enouh'
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It is oin to he a dillerent liction in dillerent countries. In Mohammedan countries,
homosexuality was very prevalent is still prevalent. Strane, hut it shows a sinilicant lact
ahout the human mind. The reatest punishment also is lor a homosexual act il you are lound
out. You just have to he heheaded, there is no lesser punishment lor it. Still it is the most
prevalent thin, so prevalent that in the Koran the provision is made in heaven lor the reat
reliious saes. heautilul women are availahle, heautilul hoys are also availahle. These are all
lictions suitin the particular mind, climate, country, havin no loundation in reality.

Reality has not to he invented, it has to he discovered. It is already there.
Hence science discovers, and true reliion also discovers.

But up to now, the reliions that have heen in existence in the world Christianity, udaism,
Mohammedanism, Hinduism they never lelt any conllict with art, hut they all lelt
tremendous antaonism towards science. Nohody has noted the lact. Why are they not aainst
art, and why are they aainst science: hecause with art they can lind some similarity. They
can use art hut they cannot use science, and they don't lind the hasic similarity. In lact they
lind science is doin just the opposite. They are inventin, they are creatin somethin
imainary, science's whole work is to uncover the true, the real, that which is.

Now, il science oes on succeedin, then the pseudo-reliion hecomes alraid, hecause the
liction will not he ahle to stand in lront ol truth. There will he no possihility ol its winnin
even standin helore truth is impossihle.
I have |oved this story very much.
One day darkness approached God and said, I have never done any wron to the sun, hut it
oes on torturin me. Wherever I o, it reaches, and I have to escape lrom there. I cannot even
rest. I don't want to complain, hut enouh is enouh. How lon is it oin to o on: And I am
ahsolutely innocent. I have not done anythin aainst the sun, I have not said anythin aainst
the sun. This is lor the lirst time I am talkin ahout it.

God immediately ordered that the sun should he called. The sun was called, and God asked
him, Why are you torturin and hotherin darkness:

The sun said, What are you talkin ahout: I have never met anythin called darkness. And
God looked around. where had the darkness one: It had disappeared. The sun said,
Whenever you can manae to hrin darkness in lront ol me, I am ready to apoloize or
whatsoever you say. But I don't know...perhaps without knowin, in unawareness I may have
hurt him. But at least let me see the person the person who is complainin aainst me.

The story says that the lile ol the case aainst the sun hy darkness is still lyin there. God has
not heen ahle to hrin hoth sides toether in lront ol him. Sometimes he succeeds and
darkness comes, sometimes he succeeds and sun comes, hut he has not heen ahle to hrin
hoth toether, and unless hoth are present the case cannot he decided.

How can darkness come to lace the sun: hecause darkness has no existence, it is just
ahsence ol liht. So where the presence ol liht is, the ahsence cannot exist, cannot stand. And
that is what pseudo-reliion has heen doin. creatin lictions, exploitin people their
imaination, their lear, their reed, their misery, their sullerin, their poverty, everythin. But
the moment science started discoverin thins every reliion hecame very alert, and ready to
stop science in every possihle way, hecause il truth is revealed, the untruth dies hy itsell, there
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is no need to kill it. It simply disappears.

Hence I say to you that now is the time lor the lirst reliion to happen.

Ior three hundred years the pseudo-reliions have heen lihtin aainst science. Now they are
tired, led up, and know perlectly well that science is oin to win, it has already won.

So the old reliions have lost their round. You have to understand it. What you see in the
churches and in the synaoues and in the mosques and in the temples, is the dead hody ol the
reliion that once was alive. It is only a corpse. But they are pretendin that it is alive, hopin
aainst hope that some miracle is oin to happen. But no miracle ever happens. And no
miracle is oin to happen. Science has taken lirm roots.

Now, il you want anythin in the world to he called reliion, then you have to start lrom
ABC, lrom the very scratch. a reliion which is a science, and not a liction.
Just as science discovers in the objective wor|d, outside, re|igion discovers in the inner wor|d.
What science is to the ohjective existence, reliion is to the suhjectivity.

Their methods are exactly the same. Science calls it ohservation, reliion calls it awareness.
Science calls it experiment, reliion calls it experience. Science wants you to o into the
experiment without any prejudice in your mind, without any heliel. You have to he open,
availahle. You are not oin to impose anythin on reality. You are just oin to he availahle
to the reality whatsoever it is, even il it oes aainst all your ideas. You have to drop those
ideas hut the reality cannot he denied.

The scientilic endeavor is riskin your mind lor reality, puttin your mind aside lor reality.
Reality counts, not what you think ahout it. Your thinkin may he riht or may he wron, hut
the reality will decide it. Your mind is not oin to decide what is riht and what is wron.

The same is the situation ol an authentic reliion, a scientilic reliion.

Il I am allowed, I would like to descrihe science as two dimensions, the outer and the inner.
The word reliion can he dropped. You have two sciences. one, ohjective science, another,
suhjective science.

And that's what is oin to happen, whether you call it a reliion or science does not matter
names don't matter, hut the methodoloy is exactly the same. you should not o in with a
heliel. No heliever is ever oin to know the truth. To helieve is to miss.

You have to put aside your ideoloy. Howsoever heautilul it looks, howsoever systematic it
looks, howsoever philosophical you have made and decorated it, you have to put it aside and
see within. That's the whole method ol meditation, awareness, watchlulness.
Meditation, in short, is putting your mind aside.
So the people who say that meditation is a discipline ol the mind are ahsolutely wron. It is
not a discipline ol the mind, hecause il you discipline the mind, it is oin to hecome stroner.
It is hetter to put it aside when it is weaker, undisciplined. Once it is disciplined it is oin to
ive you a touh liht.

So it is more dillicult lor somehody who has heen practicin concentration, hecause
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concentration is a mind phenomenon. Yes, it ives you a hetter mind, a disciplined mind,
more penetratin. But to put aside this mind will he very dillicult. Iirst, you have iven it
strenth, you have iven it a certain crystallization. That's what happened to Gurdjiell and his
whole school. It was a discipline ol the mind. He called it crystallization, a very riht word.

The ordinary mind is a mess, a chaos. Gurdjiell's discipline ives you a crystallized mind,
toether, centered. And he was thinkin that the more your mind is crystallized, the more you
are comin closer to home. There he was wron. A crystallized mind starts havin certain
powers. Ior example, it can read somehody's thouhts, which the ordinary mind cannot do. It
cannot read its own thouht how to read somehody else's thouhts'

But crystallization is not easy. It is a dillicult and lon process years ol work, work which
will look ahsolutely unnecessary to you, hut you have to do it hecause the teacher says so. Ior
example, Gurdjiell's disciples will he told to di a trench one mile lon, and all the disciples
are diin the trench the whole day, and hy the evenin, Gurdjiell comes to look at it and he
says, Iill it up. Only then will you et lood. I should not lind it there when I come lor my
mornin walk.

Now, ahsurd...' This man is mad, you will think. He was not mad, he was workin very
accurately, mathematically. The disciples started lillin the trench. The whole day they were
diin, the whole day they were thinkin, Why is this hein du: Now they are thinkin,
Why is it hein lilled aain: And nohody knows tomorrow mornin he may say, Di it
aain. That man was known to do that.

What he is tryin to do is to make you not the ordinary weak mind, who needs all kinds ol
arument, convictions to o into anythin...then too, it never oes. He is tryin to teach you
that you need not hother ahout why. That is the teacher's joh, to think, your joh is to do. And
il a person oes on this way, year in year out, he stranely linds thins happenin in himsell
which have never happened helore. Ior example, you are passin hy his side and suddenly he
reads your thouht.

It happened. One ol my students, when I was teachin in the university, was very interested
in Gurdjiell. So he asked me, I am not askin whether Gurdjiell is riht or wron. Please just
explain to me what the methodoloy is that Gurdjiell was usin, and how I can use it.

I said, Il that is so, I can explain to you the method. But l am not responsihle lor what
happens to you then....

He said, Ol course you are not responsihle.

...Because you are not ivin me even a chance to say whether it is riht or wron, you simply
want to know. I said, ust as a prolessor, I am tellin you this is the method. You practice it.
The method is simple. Do anythin, lor example join.... There comes a moment when you
leel you cannot jo any more, now, that is the moment you have to jo. And suddenly you
will he surprised that il you continue join there is a new release ol enery...and you were
leelin that it was impossihle to jo any more.
There are three |ayers of energy.
One. the ordinary enery which you use in daily work. eatin, walkin, workin, typin, this
and that, just the superlicial layer. Underneath is a hier layer ol enery. Il, doin anythin,
you come to the point where the thin top layer is linished, that does not mean that your
enery is linished, only the top layer is linished. Then the top layer is sayin, Stop. Don't
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stop, continue. Soon the second layer is hroken open, and hecomes availahle. You were
thinkin you cannot jo, and now you can jo lor hours'

Then aain a point comes when you leel, Il I o on join now, I am oin to lall down and
die. It is not just tiredness it is almost death. Iirst it was tiredness, now it is almost like
death. This is the third layer in you, which is vast. Il you continue and you say, Okay, il death
comes it is okay, hut I am not oin to stop, the third layer opens up, and you have never
seen such enery in you.

That sometimes accidentally happens to you. You are tired. The whole day's work and
everythin...and suddenly your house catches lire' You were thinkin to just jump into hed
and loret the whole world...and the house is hurnin' You loret all ahout your tiredness.
Suddenly you are lresh, youn as lresh and as youn as you have never heen, and you are
runnin here and there, and doin all kinds ol thins perhaps it will take the whole niht to
put the lire out. And you will do it, and you will not leel tired.

What has happened: The same thin that Gurdjiell was tryin to do methodoloically. But
once your mind hecomes aware ol these three layers, with each layer new powers are
attached. With the ordinary layer you cannot do much. Scientists say that even the most
talented person uses only lilteen percent ol his enery the most talented, it is not ahout
everyhody. An Alhert Einstein uses perhaps lilteen percent ol his enery.

The averae, ordinary person never oes ahove seven percent. Einstein, usin lilteen percent,
hecomes aware ol many thins which you are not aware ol. He lives in a dillerent universe
than you live in. His universe is so vast you cannot even imaine it. It was said that while he
was alive there were only twelve people in the whole world who understood exactly what
the theory ol relativity means only twelve persons all over the world who understood
exactly what he means' But il you use thirty percent ol your enery, lilty percent ol your
enery...who knows what is in store:

So this student ol mine.... He was a Mohammedan, and Mohammedans are lanatic people,
very stuhhorn, trustworthy, hut idiotic. Idiots are always trustworthy hecause they cannot
douht, they cannot suspect. So what I told him to work upon, he started workin on it. He
was a woodcutter's son, so I said, You o with your lather and cut wood as much as you can.
And when you leel you are oin to lall down, you cannot raise the ax aain, that is the
moment that you have to raise it. Then is the riht time to hein work. Up to then it was only
superlicial. Irom there Gurdjiell comes in. He did it.

One day he came runnin to me, very much shaken and alraid. He said, What is happenin: I
was oin in the hus and I just thouht...a strane thouht, I had never thouht such thouhts
helore. A man was sittin in lront ol me with his hack towards me and I just thouht. just hy
my thinkin can he he made to lall lrom his seat onto the lloor ol the hus: And the man lell'

He was just thinkin this. Can it happen: and it happened. He hecame very lrihtened, hut
he thouht perhaps it may he a coincidence, so he tried it on another man and the other
man lell' The driver said, What is oin on: One man lalls lor no reason at all, hecause there
is no jerk, no turn. Then another man sittin just lalls down, and he is not asleep, his eyes are
open.

And my student asked those two persons what happened. They said, We don't know. But
he thouht that helore he came to me, he should try one time more, and hetter to try on the
driver. He tried it on the driver, and he caused a whole accident ol the hus in which two
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persons died and many were injured. Then he came runnin to me. He said, What is
happenin:

Now, unknowinly he had ot that enery hy which he could project ideas into somehody's
head, and they would work. Now his mind was hecomin crystallized, comin closer. It was
only the second layer. I told him, Do you want to enter into the third layer: hecause in
the third layer you can cause the death ol somehody. Il you trust yoursell, I can ive you the
method to o into the third. But then, that power are you capahle ol not misusin it:

He said, No. I am capahle ol misusin it. And lorive me, I was wron when lrom the very
heinnin I said to you, 'Don't say to me whether Gurdjiell is riht or wron, just ive me the
method' hecause I was readin the hook and I was so impressed. I don't want to o into it.
This is danerous.
Concentration, discip|ine, yoga discip|ine, other methods of chanting mantras:
They all reinlorce your mind and make it stroner, capahle ol usin the powers that are in
your suhconscious, in your unconscious, in your collective unconscious. Il you are not aware
and you are not aware this is like ivin a sword, a naked sword to a child to play with.
Either he is oin to hurt himsell or kill somehody, hut somethin wron is oin to happen.
You cannot conceive that anythin ood is oin to happen out ol it.

The hrahmins in India have used the discipline ol the mind lor thousands ol years to keep the
whole country enslaved under them. In India, in live thousand years no revolution has
happened. And there were all the possihilities lor revolution to happen thousands ol times in
these years. The hrahmins have made one lourth ol India untouchahle....Those people cannot
touch you. Not only can't the people touch you, they are so dirty they are sullerin lrom
their had, evil karmas ol past lile that even their shadow lallin on you is enouh to disturh
your existence. You have to take a hath immediately. Do you see the stupid idea: The
shadow ol a person passin over you has made you dirty. A shadow has no existence' A
shadow cannot touch you. A shadow cannot carry any contamination.

In India, lor thousands ol years, one lourth ol the country has lived in such slavery that they
have to walk with a hell around their neck, just like you put a hell around the neck ol a cow
or a hullalo, so you know when the cow is comin hecause the hell oes on rinin. So they
had to keep a hell continually rinin, so anyhody hearin it can escape, even lrom their
shadow. And at the hack they had to attach a lon hrush, like a tail. That was to o on
cleanin the path on which they are travelin, hecause the shadow is lallin there, and the
shadow has to he cleaned hecause some hrahmin may come alterwards and walk on the earth
where some untouchahle, some oc||ooi that is their word has passed.

Now, what power had these hrahmins: They were not kins, they had no armies, they had no
temporal power ol any kind. But they had a tremendously disciplined mind, which hecame
more and more disciplined with every eneration.
A|exander the Great remembers it in his memoirs....
He came to India helore esus Christ, and this was the thin that impressed him the most
ol course he came across thousands ol thins which impressed him, hut this was the thin that
impressed him most.

He was the disciple ol Aristotle. Socrates' disciple was Plato, Plato's disciple was Aristotle,
Aristotle's disciple was Alexander the Great. When he was returnin alter invadin India, he
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rememhered that Aristotle had asked him, When you come hack hrin the lour Vedas,
which Hindus think are the only God-written hooks. And ol course they are the ancientmost
hooks in the world, so, God-written or not, they are the ancientmost treasure. Brin the lour
Vedas with you, I don't want anythin else.

So he inquired, Can I lind a person who has all the lour Vedas:

People said, Yes, in our villae there is a reat hrahmin scholar ancient, very old, perhaps
two hundred years old and he has all the lour Vedas. They are inherited, so there's no lear
that anythin can he wron in them. They are thousands ol years old you can et them
lrom him.

Alexander went to the hrahmin, asked the old man he had never seen such an old man. In
lact, he had never seen such a man. The old man looked into his eyes and said, Okay.
Tomorrow mornin, as the sun rises, I will ive you the lour Vedas.

Alexander was immensely happy. He said, Whatsoever you want me to do lor you, you have
done such a reat lavor lor me...hecause I was told that 'no hrahmin will ive you the Vedas.
Even il you ive your whole empire, no hrahmin is oin to ive you the whole Vedas.' And
you have not asked anythin.

He said, No. No hrahmin asks anythin. Whatsoever he wants, he ets. Those who he, they
are not hrahmins. You come tomorrow mornin and you will see.

The whole niht Alexander could not sleep. What is oin to happen tomorrow mornin:
What kind ol man is he: And what the old man did.... He had lour sons. he called all lour
sons, sat around the home lire, which had heen kept alive lor thousands ol years, hurnin
twenty-lour hours a day, day in, day out, year in, year out they all sat around that lire, and
the lather said, You take, each ol you, one Veda. Read one pae and drop it into the lire, read
another pae and drop it into the lire. Belore the mornin rises you have to linish all the lour
Vedas.

They did what the lather said, and hy the mornin, when Alexander reached there and he
reached a little early, he was so curious he could not understand what he saw. What was
happenin: They were throwin the last paes into the lire.

Alexander said, What is oin on:

He said, Nothin. You take these, my lour sons. These are the lour Vedas. This is Ri Veda,
this is Yajur Veda, this is Sam Veda, this is Athrva Veda.

Alexander said, But I was askin ahout the hooks.

He said, They rememher every word. That's what we have heen doin the whole niht.

He asked, How can a person rememher the whole hook in one niht:

The old hrahmin said, You don't know hrahmins. This is our discipline. Our whole discipline
is to sharpen the memory to such a stae that once you have read anythin, there is no way to
loret it.

This story came into the hands ol another reat kin, Akhar, a Mohammedan. He could not
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helieve it, hecause the Vedas are hi, voluminous collections. He inquired in his court. Iind
somehody who can repeat this incident in lront ol me.

One man stood up and said, This is nothin. I know a hrahmin in my villae who can do a
thousand times more. This is nothin. The man was called to the court ol the reat Akhar.
And in his court there were scholars ol Sanskrit, Arahic, Persian, Prakrit, Pali other ancient
lanuaes hecause he was very scholarly himsell and he wanted the topmost scholars to he
around him. There were thirty people who knew thirty dillerent lanuaes.

And this was the arranement that was made. this man who was hrouht lrom the villae
looked like a villaer, a simple hrahmin.... This was the arranement, that everyhody should
keep in his mind one sentence in his own lanuae. So there would he thirty sentences in
thirty lanuaes and this man knows only one lanuae, Sanskrit, so in those thirty
lanuaes Sanskrit was not included.

This man will o to the lirst man, the lirst man will say the lirst word ol his sentence, and a
on will he struck. Then he will o to the second man who will say his lirst word, and there
will aain he a on. He will o to the thirty people aain and aain. second round, second
word, a on, third round...until all the sentences are complete. And then he will repeat all the
thirty sentences...and he did it.

Must have heen a reat computer' But il computers can do it, why not mind: Il mind can
create computers...and I have not heard ahout any computer yet creatin a mind. The mind
has much more power. You can discipline it in many ways, and the pseudo-reliions have
developed these methods ol concentration.
Remember, concentration is not meditation. Because concentration is a discip|ine of the mind
and meditation is putting the mind aside.
In lact the Enlish word meditation is not the riht word, hecause in the West nothin like
meditation has ever happened. The Sanskrit word is J|,ono. The prohlem was the same
when Buddhist monks went to China, they could not lind the riht word to translate dhyana
into Chinese, so they wrote dhyana, which to the Chinese sounded like zana. Hence the
apanese Zen, it is a transliuration ol the word dhyana.

Meditation ives aain the wron idea, as il you are meditatin upon somethin as il it is
an activity not much dillerent lrom concentration. You are concentratin on somethin,
you are contemplatin on somethin, you are meditatin on somethin, hut you are always
concerned with somethin. And what dhyana is, is droppin all ohjects, droppin anythin on
which you can concentrate, contemplate, meditate, droppin everythin, nothin is lelt
only the one who was concentratin, only the one who was contemplatin.

That pure awareness is dhyana.

In Enlish there is no riht word, so you have to understand that we are usin meditation lor
dhyana.

Dhyana means a state ol hein where there is no thouht, no ohject, no dream, no desire,
nothin just emptiness. In that emptiness you come to know your sell. You discover the
truth. You discover your suhjectivity. It is perlect silence.

There are methods to put aside the mind, just as there are methods to discipline the mind. But
in the West, and more so in America...hecause il the West is had, America is worse. I have
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heen lookin at American hooks not now, lor lour years I have not touched a hook. All the
hooks that are hest sellers in America are somehow concerned with how to increase your
willpower, how to inlluence people and win lriends, how to row rich, mind over matter...hut
they are all talkin ahout the discipline ol the mind.

Certainly il you discipline the mind you are a hetter competitor, you can lullill your amhition
more easily. You can manipulate people more easily, you can exploit people more easily, you
can use others as a means to your end. Iriedrich Nietzsche has written a hook, Will to Power.
That is the very essence of the who|e Western effort: wi||-to-power.
Will-to-power needs lirst you should have willpower. And willpower is another name lor
your mind discipline, crystallized. No, these methods won't do. You have to learn methods to
put the mind aside. It is already too powerlul, don't make it more powerlul, hecause you are
leedin your own enemy. It is already crystallized. Your school, your collee, your university,
they are all doin that.

Alter remainin nine years a prolessor in university, I resined. I said to the vice-chancellor, I
cannot do this work hecause this is destroyin people.

He said, What do you mean, that this means destroyin people: Students love you. They
won't allow you to leave. And I don't see on what rounds you are sayin that you cannot
continue to destroy people.

I said, You will not understand, hecause althouh you are horn in India, you don't know
India. You have heen educated in the West he had remained his whole lile in the West.
All these hooks, all these psycholoies that I have to teach, I am teachin aainst mysell. I
know these are oin to do harm to these people. Their minds are already in a had shape, and
now they will hecome stroner. Their chains will he lar stroner, their slavery ol the mind will
he lar stroner.

The pseudo-reliions depend upon disciplinin the mind. The real reliion's lirst work is to
put the mind aside. And it is, in a way, very simple. Those disciplines are very dillicult. To
train the mind lor concentration is very dillicult, hecause it oes on revoltin, it oes on lallin
hack into its old hahits. You pull it aain, and it escapes. You hrin it aain to the suhject you
were concentratin on and suddenly you lind you are thinkin ol somethin else, you have
lorotten what you are concentratin upon. It is not an easy joh.
But to put it aside is a very simp|e thing not difficu|t at a||. A|| that you have to do is to
watch.
Whatsoever is oin on in your mind, don't interlere, don't try to stop it. Do not do anythin,
hecause whatsoever you do will hecome a discipline.

So do not do anythin at all. ust watch.

Watchin is not a doin. ust as you watch the sunset or the clouds in the sky or the people
passin on the street, watch the trallic ol thouhts and dreams, nihtmares relevant,
irrelevant, consistent, inconsistent, anythin that is oin on. And it is always rush hour. You
simply watch, you stand hy the side unconcerned.

The pseudo-reliions don't allow you to remain unconcerned, hecause, they say, reed is had.
So il a thouht ol reed comes you jump to prevent it, otherwise you will hecome reedy.
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Aner is had, il an anry thouht passes hy, you immediately jump you have to chane it,
you have to he kind and compassionate, and you have to love your enemy just like yoursell. Il
somethin aainst your neihhor comes up...no, you have to love your neihhor just like
yoursell. So all the old reliions have iven you ideas ol what is riht and what is wron
and il the wron thin is passin hy, you certainly have to stop it. You have to interlere, you
have to jump in and pull that thin out. You miss the point.

That's why I don't say to you what is riht and what is wron. All that I say is. to watch is
riht, not to watch is wron.

I make it ahsolutely simplilied. Be watchlul.

It is none ol your husiness il reed is passin hy, let it pass, il aner is passin hy, let it pass.
Who are you to interlere: Why are you so much identilied with your mind: Why do you
start thinkin, I am reedy...I am anry: There is only a thouht ol aner passin hy. Let it
pass, you just watch.
There is an ancient story....
A man who has one out ol his town comes hack and linds that his house is on lire. It was
one ol the most heautilul houses in the town, and the man loved the house. Many people
were ready to ive douhle price lor the house, hut he had never areed lor any price, and now
it is just hurnin helore his eyes. And thousands ol people have athered, hut nothin can he
done.

The lire has spread so lar that even il you try to put it out, nothin will he saved. So he
hecomes very sad. His son comes runnin, and whispers somethin in his ear. Don't he
worried. I sold it yesterday, and at a very ood price three times.... The oller was so ood I
could not wait lor you. Iorive me.

But the lather said, Good, il you have sold it lor three times more than the oriinal price ol
the house. Then the lather is also a watcher, with other watchers. ust a moment helore he
was not a watcher, he was identilied. It is the same house, the same lire, everythin is the
same hut now he is not concerned. He is enjoyin it just as everyhody else is enjoyin.

Then the second son comes runnin, and he says to the lather, What are you doin: You are
smilin and the house is on lire: The lather said, Don't you know, your hrother has sold
it.

He said, He had talked ahout sellin it, hut nothin has heen settled yet, and the man is not
oin to purchase it now. Aain, everythin chanes. Tears which had disappeared, have
come hack to the lather's eyes, his smile is no more there, his heart is heatin last. But the
watcher is one. He is aain identilied.

And then the third son comes, and he says, That man is a man ol his word. I have just come
lrom him. He said, 'It doesn't matter whether the house is hurned or not, it is mine. And I am
oin to pay the price that I have settled lor. Neither you knew, nor I knew that the house
would catch on lire.' Aain the lather is a watcher. The identity is no more there. Actually
nothin is chanin, just the idea that I am the owner, I am identilied somehow with the
house, makes the whole dillerence. The next moment he leels, I am not identilied.
Somehody else has purchased it, I have nothin to do with it, let the house hurn.
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This simp|e methodo|ogy of watching the mind, that you have nothing to do with it....
Most ol its thouhts are not yours hut lrom your parents, your teachers, your lriends, the
hooks, the movies, the television, the newspapers. ust count how many thouhts are your
own, and you will he surprised that not a sinle thouht is your own. All are lrom other
sources, all are horrowed either dumped hy others on you, or loolishly dumped hy yoursell
upon yoursell, hut nothin is yours.

The mind is there, lunctionin like a computer, literally it is a hio-computer. You will not et
identilied with a computer. Il the computer ets hot, you won't et hot. Il the computer ets
anry and starts ivin sinals in lour letter words, you will not he worried. You will see what
is wron, where somethin is wron. But you remain detached.

ust a small knack...I cannot even call it a method hecause that makes it heavy, I call it a
knack. ust hy doin it, one day suddenly you are ahle to do it. Many times you will lail, it's
nothin to he worried ahout...no loss, it is natural. But just doin it, one day it happens.

Once it has happened, once you have even lor a sinle moment hecome the watcher, you
know now how to hecome the watcher the watcher on the hills, lar away. And the whole
mind is there deep down in the dark valley, and you are not to do anythin ahout it.

The most strane thin ahout the mind is, il you hecome a watcher it starts disappearin. ust
like the liht disperses darkness, watchlulness disperses the mind, its thouhts, its whole
paraphernalia.

So meditation is simply watchlulness, awareness. And that reveals it is nothin to do with
inventin. It invents nothin, it simply discovers that which is there.

And what is there: You enter and you lind inlinite emptiness, so tremendously heautilul, so
silent, so lull ol liht, so lrarant, that you have entered into the kindom ol God.

In my words, you have entered into odliness.

And once you have heen in this space, you come out and you are a totally new person, a new
man. Now you have your oriinal lace. All masks have disappeared. You will live in the same
world, hut not in the same way. You will he amon the same people hut not with the same
attitude, and the same approach. You will live like a lotus in water. in the water, hut
ahsolutely untouched hy water.

Reliion is the discovery ol this lotus llower within.

Osho, Irom Unconsciousness to Consciousness, q