Osho – Zen I have explained to you. It comes from the Sanskrit dhyan. Buddha never used Sanskrit as a part of his revolution. Sanskrit was the language of the learned, it has never been a language of the masses. Buddha broke away from tradition and started speaking in the language of the masses. It was a revolt against scholarship, learnedness, the pundits, the rabbis, the people of the scripture, whose whole heart is in their books. And because of those books they cannot see the reality.

Buddha started speaking in the language of his province, Pali. In Pali, dhyan changes its form a little bit. It becomes jhan. When Bodhidharma reached China, jhan again changed, into Chinese; it became ch’an. And when the school of Rinzai took the same message to Japan from China, the word ch’an came very close to the very original Pali, jhan. It became in Japan, zen.

In English there is no equivalent word. There are words like concentration, contemplation… but they are all of the mind. Dhyan means going beyond the mind. It is not concentration, it is not contemplation; it is just letting the mind be put aside and looking at reality and your own existence directly, without the mind interpreting it.

Have you ever tried small experiments? Watching a roseflower, can you watch the roseflower without the mind saying, “How beautiful”? Can you just watch the rose without the mind saying anything at all? In that moment you are in the state of dhyan, or zen.

I am reminded of a story. Twenty-five centuries ago it was a great coincidence that in Greece there was Socrates and in India were Gautam Buddha and Mahavira, and in China there were Lao Tzu and Chuang Tzu — all expressing the existential truth, indicating towards it. It is very strange that suddenly, all over the world, there were at least six people fully awakened. Their words may be different because their languages are different, but their indication is to the same moon. That is absolutely certain.

Dhyan means looking, either outside or inside, without thinking — just looking straight forward. Your eyes become only a mirror. The mirror never says anything to anybody. Neither does it condemn the ugly nor does it appreciate the beautiful; it is simply non-judgmental. Dhyan is, exactly, a non-judgmental state of mirror-like consciousness, just seeing and not saying anything. Then seeing becomes total. And in that seeing is the truth, is the good, is the beauty.

Because of this phenomenon, in the East there is no equivalent word for `philosophy’. In the East the word that has become equivalent is darshan, but darshan refers to a totally different dimension than philosophy. Philosophy means love of wisdom. It is love of knowledge. And darshan means just the opposite: not the love of wisdom or of knowledge, but of seeing. Darshan means seeing. Dhyan is the method, the path; and darshan, seeing the truth with your own eyes, is the goal of the whole Eastern effort.

What is zazen? Zen is, just once or twice a day… in the early morning when the sun is rising and the birds are singing, you sit silently by the side of the ocean or the river or the lake. It is not something that you have to do continuously. It is just like any other activity. You take your bath — that does not mean that for twenty-four hours you have to continue taking a shower. Zazen exactly means that: taking a shower continuously.

Zen is a periodic effort to see the truth. Zazen is a twenty-four hour, around-the-clock remaining aware, alert, in the state beyond mind. Your activities should show it, your words should show it. Even your walking should show it — the grace, the beauty, the truth, the validity, the authority.

So zazen is an extension of Zen around the clock. Just because of zazen, monasteries came into existence. Because if you are living an ordinary life of a householder you cannot manage to contemplate, to be in the state of Zen twenty-four hours a day. You have to do many other things. And there is every possibility that while you are doing other things you may forget the undercurrent.

So monasteries came into existence. The society decided that the people who want to go deeper into their being are doing such a great experiment for the whole humanity, because if even one man becomes a buddha, with him the whole humanity rises a little bit in consciousness.

It may not be apparent. It is just like when the Ganges… a big river, so big that by the time it reaches to meet the ocean its name, from Ganga, becomes Gangasagar, “the ocean of Ganges.” It becomes oceanic — so vast. As it moves into the ocean, the ocean certainly rises a little bit. The ocean is so vast that even hundreds and thousands of rivers never create a flood in the ocean, but certainly even a single dewdrop raises the level. At least you can comprehend it: a single dewdrop losing itself in the ocean, and the ocean is something more than it was before — one dewdrop more.

The people of those days were certainly more subjective, of more clarity that the real evolution of man is not in developing machines, technology; the real evolution has to happen in the consciousness of man. His consciousness has to become a pinnacle, an Everest, a peak that rises high above the clouds. If even a single man succeeds, it is not only his success, it is also the success of all men — past, present, future — because it gives a clear-cut indication that we are not trying; otherwise we could also be buddhas. Those who have tried, have become. It is our intrinsic nature.

The society supported the monks, supported the monasteries. There were thousands of monasteries with thousands of monks who were not doing anything. Society allowed them — “We are engaged in production. We will provide you with food and clothes. You go totally into your effort of reaching the highest peak of consciousness. Your success is not going to be only your success. If thousands of people become buddhas, the whole humanity, without any effort, will find a certain rise in consciousness.”

This was a great insight. And society took over the burden of thousands of monks, of thousands of monasteries; all their needs were fulfilled by the society. Today, that society has disappeared because today even the concept that you are a hidden buddha has disappeared. A strange idea has caught humanity, that every man is an island. And that is sheer nonsense. Even the islands are not islands.

Just go down a little deeper and they are joined with the continent. Everybody is joined, it is just a question of going a little deeper. Our roots are entangled with each other, our source of life is the same.

It was a tremendous insight of those days that they decided — particularly, for example, in Tibet: every family had to contribute one child to the monastery, and in the monastery he had to do only zazen. He had no other work to distract him.
But now that possibility does not exist. Hence, I have managed different devices in which you can remain in the world — no need to go to a monastery, because there is nobody to support you. You can be in the world and yet manage an undercurrent of fire that slowly slowly becomes like your breathing. You don’t have to remember it.

Source – Osho Book “Joshu: The Lion’s Roar”

Osho – In Zen, and only in Zen, something of great import has happened. That is, they don’t make any distinction between ordinary life and religious life; rather, they have bridged them both. And they have used very ordinary skills as UPAYA, as methods for meditation. That is something of tremendous import. Because if you don’t use ordinary life as a method to meditation, your meditation is bound to become something of an escape.

In India it has happened, and India has suffered badly. The misery that you see all around, the poverty, the horrible ugliness of it, is because India always thought religious life to be separate from ordinary life. So people who became interested in God, they renounced the world. People who became interested in God, they closed their eyes, sat in the caves in the Himalayas, and tried to forget that the world existed. They tried to create the idea that the world is simply an illusion, Allusory, a MAYA, a dream. Of course, life suffered much because of it. All the greatest minds of this country became escapists, and the country was left to the mediocres. No science could evolve; no technology could evolve.

But in Japan, Zen has done something very beautiful. That’s why Japan is the only country where East and West are meeting: Eastern meditation and Western reason are in a deep synthesis in Japan. Zen has created the whole situation there. In India you could not conceive that swordsmanship could become an UPAYA, a method for meditation, but in Japan they have done it. And I see that they have brought something very new to religious consciousness.

Anything can be converted into a meditation because the whole thing is awareness. And of course, in swordsmanship more awareness is needed than anywhere else because life will be at stake every moment. When fighting with a sword you have to be constantly alert — a single moment’s unconsciousness and you will be gone. In fact, a real swordsman does not function out of his mind, he cannot function out of his mind — because mind takes time. It thinks, calculates. And when you are fighting with a sword, where is time? There is no time. If you miss a single fragment of a second in thinking, the other will not miss the opportunity: the other’s sword will penetrate into your heart or cut off your head.

So thinking is not possible. One has to function out of no-mind, one has to simply function, because the danger is so much that you cannot afford the luxury of thinking. Thinking needs an easy chair. You just relax in the easy chair and you go off on mind trips.
But when you are fighting and life is at stake and the swords are shining in the sun and at any moment a slight unawareness and the other will not lose the opportunity, you will be gone forever, there is no space for thought to appear, one has to function out of no-thought. That’s what meditation is all about.

If you can function out of no-thought, if you can function out of no-mind, if you can function as a total organic unity, not out of the head, if you can function out of your guts…. It can happen to you. You are walking one night and suddenly a snake crosses the path. What do you do? Do you sit there and think about it? No, suddenly you jump out of the way.

In fact you don’t decide to jump, you don’t think in a logical syllogism that: here is a snake; and wherever there is a snake there is danger; therefore, ergo, I should jump. That is not the way! You simply jump! The action is total. The action is not corrupted by thinking, it comes out of your very core of being, not out of the head. Of course, when you have jumped out of the danger you can sit under a tree and think about the whole thing — that’s another matter! Then you can afford the luxury.

The house catches fire. What do you do? Do you think whether to go out or not to go out — to be or not to be? Do you consult a scripture about whether it is right to do it? Do you sit silently and meditate upon it? You simply get out of the house. And you will not be worried about manners and etiquette — you will jump out of the window.

Just two nights ago a girl entered here at three o’clock in the night and started screaming in the garden. Asheesh jumped out of his bed, ran — and only then he realized that he was naked. Then he came back. That was an act out of no-mind, without any thought. He simply jumped out of the bed. Thought came later on. Thought followed, lagged behind. He was ahead of thought. Of course, it caught hold of him so he missed an opportunity. It would have become a satori — but he came back and put on his gown. Missed!

Swordsmanship became one of the UPAYAS, one of the basic methodologies. Because the very thing is so dangerous that it doesn’t allow thinking. It can lead you towards a different type of functioning, a different type of reality, a separate reality. You know of only one way to function: to think first and then to function. In swordsmanship, a different-type of existence becomes open to you: you function first and then you think. Thinking is no longer primary, and this is the beauty.. when thinking is not primary, you cannot err.

You have heard the proverb: it is human to err. Yes, it is true. It is human to err because the human mind is prone to err. But when you function out of no-mind you are no longer human, you are Divine and then there is no possibility of erring. Because the total never errs, only the part; only the part goes astray.

God never errs, he cannot err. He is the Whole. When you start functioning out of nothingness, with no syllogism, with no thinking, with no conclusions — your conclusions are limited, they depend on your experience, and you can err — when you put aside all your conclusions, you are putting aside all limitations also. Then you function out of your unlimited being, and it never errs.

It is said that sometimes it has happened in Japan that two Zen people will fight who have both attained to satori through swordsmanship. They cannot be defeated. Nobody can be victorious because they both never err. Before the other attacks, the first has already made preparations to receive it. Before the other’s sword moves to cut off his head, he is already prepared to defend the attack. And the same happens with his attack. Two Zen people who have attained to satori can go on fighting for years, but it is impossible — they cannot err. Nobody can be defeated and nobody can be victorious.

Source – from Osho Book “Ancient Music in the Pines’

Question – Osho, What is Zen?
Osho – Sagar, IT IS ALMOST IMPOSSIBLE TO ANSWER because Zen is not a philosophy, it is not a doctrine. It is an experience, an experience of your own interiority, of your own subjectivity – not an objective experience. If it were some object outside you, there would be a possibility of describing it, of analyzing it, of defining it. It is indefinable by its very nature; it is not within the grasp of intellect.

It is an experience of dropping out of your mind, disappearing from your mind into your being, slipping out of the mind and entering into your being. The mind is a false entity; your being is your real face, your original face. The mind is created by the society, hence there are different kinds of minds – Hindu mind, Christian mind, Jewish mind – but the being is one; it is neither Christian nor Hindu nor Mohammedan. Being is not even individual, it is universal.

It is like a dewdrop slipping into the ocean. It disappears as a dewdrop; nothing remains of it as a
dewdrop. It dies, but, on the other hand, it is reborn. It becomes the ocean. But there is nobody to say what has happened and there is no way to say it; no words are adequate enough.

I can tell you how it happens, but I cannot tell you what it is. I can indicate towards it… fingers
pointing to the moon… but fingers are not the moon. And there are millions of people who go on
worshiping the fingers. The more attached you become to the fingers the less capable you will be of seeing the moon. The fingers have to be forgotten. Once you have got the point where to look, then forget the fingers and look at the moon. Zen is one of the purest spiritual experiences, uncontaminated by any thought, any theology, any speculation. It is non-argumentative, it simply is.

Source: from Osho Book “Walking in Zen, Sitting in Zen”

Osho on Samurai warriors or Samurai Meditators

Osho : Seven or eight hundred years ago in Japan they tried to create a different type of person – they called him a samurai. He was a monk and also a warrior. This is very strange – because what is the relation between a monk and a warrior? The temples in Japan are very strange. In these temples, where they teach meditation, they also teach jujitsu and judo and the arts of wrestling, swordsmanship and archery.

If we were to go there and see, we would be surprised! What is the need to use a sword in a meditation temple? And teaching judo, jujitsu and wrestling – what relation do they have with meditation? In front of meditation temples there are symbols of swords! It is a very strange affair. But there was a reason.

The meditators in Japan slowly came to realize that if there is no possibility in a seeker’s life of developing courage and strength, then only the brain will exist in that seeker. His other deeper centers do not develop. He can only become a scholar, he cannot become a saint. He can become a so-called knowledgeable person. He can know the Gita, the Koran, the Bible, and the Upanishads, he can memorize them like a parrot, this is possible – but he has no experience of life. So a meditator was taught how to use a sword and an arrow.

Recently one of my friends returned from Japan. Someone there gave him a statue. He was very much troubled by it. He could not understand what kind of statue it was. When he returned, he came to me with the statue and said, ”Somebody has presented me with this statue, so I have brought it here, but I have been wondering again and again what kind of a statue it is. What is its meaning?”

It was a statue of a samurai warrior. I told him, ”You cannot understand because for thousands of years we have created a wrong understanding.” The statue is of a warrior with a naked sword in his hand. The side of the face on the same side as the hand with the sword, is shining with the reflection of the sword. His face on that side looks like the face of Arjuna may have done. In his other hand there is a lamp, and the light of the lamp is falling on the other side of his face.

His face on that side looks like the face of Buddha may have done or of Mahavira or of Christ. There is a sword in one hand and a lamp in the other hand. We cannot understand it because there should be either a sword in the hand or a lamp. How can there be both things in the hands of one man? So my friend was not able to understand anything. He said to me, ”I am very much puzzled. What is it all about?”

I told him that the lamp can only exist in the hand of a person who also has a shining sword in his other hand. With him it is not a question of using the sword; only weak people, fearful people, use the sword. A person whose whole life becomes like a sword, does not use it. There is no need for him to use it because his whole life is a sword. So do not think that if a person has a sword in his hands that he will use it, that he will hurt or kill somebody.

A person only kills when he is afraid of being killed himself – otherwise no one will kill. A violent person is really only a fearful person. In reality a sword can only be held in the hands of a non-violent person. In fact, when a person himself becomes a sword, only then can he be non-violent, otherwise not. The lamp of peace only benefits a man in whose being a sword of courage has been born, in whose being a sword of energy, of strength, has been born.

So on one hand the personality should be filled with total strength, and on the other hand with total peace – only then can an integrated personality, a total being, arise.

Osho on Gautam Buddha,Maulingaputta and Zen Masters Mahakashyap, Nansen

Osho : Maneesha, in the long history of Zen there are milestones. Mahakashyapa is the first, but not much is known about him – in Buddhist scriptures he is mentioned only once. Just one mention and yet he is regarded as the greatest disciple of Gautam Buddha.

For twenty years he has not spoken a single word, no question, just sat by the side of Gautam
Buddha. Even Gautam Buddha is concerned: ”This is a strange fellow – he has not even said hello; there are thousands of monks, they all come with questions, problems, but this man seems to have no questions.” But in that utter silence, everything happened.

Mahakashyapa was immensely courageous to be utterly silent for twenty years, not even to ask the master, but just to wait: ”Whenever the time is ripe, the master will deliver the truth.” And it happened, and it happened in a strange way.

The emperor Prasenjita has come to offer Gautam Buddha some flowers out of season. And at the same time a great philosopher, whom Prasenjita has up to now believed to be his teacher, has come with Prasenjita.

Prasenjita introduced his teacher, Maulingaputta, and said to Gautam Buddha, ”I offer my gratitude that you are staying in my kingdom; just let me know if anything is needed by the great assembly of monks. One thing more I ask you: I have brought my teacher, Maulingaputta, and he has come with his five hundred followers.

He is a great philosopher, a man of tremendous knowledge, very articulate in discussing things. I pray to you to give him a chance to discuss ultimate problems with you.”
Gautam Buddha turned to Maulingaputta and said, ”I am ready. But are you ready?”
Maulingaputta could not understand what readiness was needed.

Gautam Buddha said, ”Readiness means, are you capable of being silent, utterly silent, not a single thought passing through your mind?”
He said, ”Thought is my life, I am a thinker; philosophy is my profession. All that I know about mind is that it is a thinking process. Beyond that I don’t know any silence you are talking about.”

Then Buddha said, ”You are not ready. And it will be a very strange conversation. From the hilltop I will be shouting to you, and from the dark valleys you will be answering me – without understanding me. So first, let us come to a point where our consciousnesses are at the same level.”

It was convincing, and even Prasenjita said, ”Gautam Buddha is right. But what is to be done?”

Gautam Buddha said, ”Nothing has to be done. Just sit silently by my side for two years. Many people will come and go, and ask – you don’t bother about anything. Your work is simply to watch and be silent. Not a single word for two years.”

At this moment Mahakashyapa, sitting under a tree, started laughing hysterically, could not
manage… The whole assembly was shocked – they had never heard him even speak, he did
not speak to anybody. You might say something, he would not answer; he would not take note of anybody. People had accepted him as a strange fellow. But what happened? Suddenly, out of nowhere… And he laughed, such beautiful laughter, resounding in that silence of the assembly.

Maulingaputta said, ”Why is your disciple laughing?”
Buddha said, ”You can ask him yourself.” This is the only mention of Mahakashyapa.
Mahakashyapa said, ”I am laughing because this fellow is tricky. He tricked me also, in the same way he is trying it on you. But now he has become old, so he is saying only two years; I had to remain silent for twenty years. If you really want to ask the questions, ask now. After two years it will be too late.” This is the only mention.

And when Prasenjita offered flowers, Buddha called Mahakashyapa and gave those flowers to him. And he said, ”What could be said through words, I have said to everybody. What could not be said through words, but only through silence, I have imparted to Mahakashyapa.”
This made him the first Zen master. But besides this, there is no other mention of him.

Perhaps silence remained his method. Many must have become enlightened sitting by his side, but nothing was said. He was a silent master. So there is no record left. Then the second great departure – there have been many others – but the second great departure from the past is Bodhidharma. He was even more strange than Mahakashyapa. He is the sixth in
the line of Zen patriarchs.

After Bodhidharma, Nansen is a new point of departure. He opens Zen to a wider variety, he gives Zen more dimensions. It is no more a small stream, but becomes an ocean.

Osho on Memorizing the Scriptures and Real Knowledge

Osho : Memorizing the scriptures means that you are committing theft. You are stealing the knowledge hidden in the scriptures; you did not get it by your own effort or hard work. It is all borrowed and stale, you are just holding on to the other person’s knowledge. Don’t construct your building on it.

Its foundation is on sand so it will crumble down in the slightest gust of wind. Just a few days ago I was telling a Zen story. One evening a Zen monk knocked at the door of a Zen monastery. It is a tradition of the Zen monasteries that if any traveling monk wants to rest there he has to give the right reply to at least one question.

He has to earn the shelter to rest in by giving a correct reply to one question; otherwise he cannot halt at the monastery, he has to continue his journey. The head of the monastery opened the door and asked the guest a very old puzzle of Zen monks.

The puzzle is: Which is your original face, the basic face? the real one which was yours even before the birth of your father and mother? This question is regarding the soul. What you have received from your mother and father is the body; your face was also received from them. But what is your basic face, the original face? What is your nature?

And Zen monks say that the reply to this question cannot be given in words, its reply should be a living expression. As soon as this question was asked, the traveling guest monk took off his shoe and struck the face of the monk who had asked the question.

The host stepped aside, saluted and said, ”You are welcome! Come in!”
After they had dinner together, they sat down by the fire at night and started talking. The host told the guest, ”Your answer was wonderful.”

The guest asked, ”Have you yourself experienced this answer?”
The host said, ”No, I have not experienced it. But I have read many scriptures and have learned from them that the one who gives the correct reply does not hesitate. You replied without any hesitation and your reply said everything.

On the basis of the scriptures I understood that you have come to know the reply, because through your reply you said, ’You idiot! You are asking the question in words and you are wanting the reply without words; you are asking about the original face which you also have. Therefore by striking your face with the shoe I am saying that this face is not your original face – it deserves a shoe-hit.”

The host said, ”So I understood your reply. I have also read the scriptures and such replies are
written in them.”

The guest did not say anything. He went on sipping his tea. Upon this the host became a little
doubtful. He looked at the face of the guest carefully and what he saw was very dissatisfactory. He said, ”Friend! I am asking you once again: Have you really experienced the answer or not?”

The guest answered, ”I too have read many scriptures. I have read this is an appropriate reply to the question you asked. But the fact is that I have not experienced the answer.”

Scriptures can be very deceptive because the replies are also written there. But to repeat the answer from the scripture is just like using the answers written at the end of the arithmetic book. One reads the problem, then turns the book and sees the answers at the end.

In this way you will give the right answer but you will never know the method by which one reaches that answer. The answer will be correct but you will remain wrong, because if you had passed through the method you would have evolved, you would have developed.

More Osho Discourses

1. Osho on Lord Krishna
2. Osho on Mystic Kabir
3. Osho discourse on Truth
4. Osho darshan Diary discourse
5. Osho discourse on Selfish Pride
6. Osho on Greed, Desire and Needs
7. Osho on Lao Tzu and Yoga Sutras
8. Osho Sufi Story on Fakir and a Pandit
9. Osho on Living in this moment and time
10. Osho discourse on Patanjali Yoga Sutras
11. Osho discourse on Life. Life has no security
12. Osho discourse on heat yoga and Bhrama Yogi
13. Osho discourse on Loving Oneself and Growth
14. Osho on kabir Initation, Kabir and Ramananda
15. Osho Sannyas, Osho discourse on Neo Sannyas
16. Osho discourse on real knowledge and knowing
17. Osho on Adolf Hitler and Self-consciousness
18. Osho Story on Hassid Master Sosya – Be yourself
19. Osho on Conscious action and Conscious Loving
20. Osho on inferiority complex, superiority complex.
21. Osho discourse on Meditating and watching – Meditate
22. Osho on Memorizing the Scriptures and Real Knowledge
23. Osho : God is overflowing energy God is Sat Chit Ananda

24. Osho on Yoga Sutra, Alonesness and Universal Oneness
25. Osho on Tirthankara, Jiddu Krishnamurti becoming Tirthankara
26. Osho on various Samadhi’s, Atma, Bhrama and Nirvana Samadhi’s

Osho discourse on Accepting Death

Osho – I have seen many people die. They die like beggars, clinging; they don’t want to die because they have not lived yet, and death has come. But when there was life, they wasted it. Now that death has knocked on their doors they have become aware of the wastage of life.

But a man who has lived totally will open the doors, will welcome death, because death is not your enemy. It is simply a change of house: from one body into another, from one form into another or, ultimately, from form to the formless life that surrounds the earth. A religious man not only lives religiously, he dies religiously.

A man of art lives artfully, and lives not only artfully, but dies too with great art. One Zen master was asking his disciples – his time of death had come – and he said, ”Before I go I
want to discover some unique way to die. You know me. I don’t want any repeating, copying, being just a follower of somebody. Tell me, is there some way that I can die uniquely?”

One man suggested, ”Perhaps you can die sitting in a lotus posture?” But others said, ”Many sages have died sitting in a lotus posture, so that is not new.” Somebody said, ”You can die standing.” And they were talking as if it was just a playfulness – it should be playfulness – but one man objected. He said, ”I know about a sage who died standing.”

Then somebody else suggested, ”Then there is only one way. You stand on your head! Die standing on your head, I don’t think anybody has done that before.” The master said, ”That seems to be good, so goodbye fellows.” And he stood on his head, and died.

Now the disciples were at a loss. They knew what to do with a dead body when the dead body
was lying on the bed, but they had no precedents of a man standing on his head, and dead. ”What should we do with him? And if he was so unique, the old fellow should have told us also what we should do afterwards.”

Somebody suggested, ”His elder sister is also a great master. She is a nun, lives in the nearby
monastery. It is better to call her because we may do something inappropriate, and that doesn’t seem right to do something inappropriate to your own master when he is dead.”

Somebody ran; and the sister, older than the man, came with great anger and she was shouting from the door, ”He has been a nuisance all his life, never behaved the way people are expected to behave. But at least I never thought that in dying also he will be a nuisance.

Where is he?” So the crowd gave way to her, and she told him, ”Bokoju, you idiot! You have become enlightened, but you don’t forget your mischievousness. Get down from this posture and lie down on the bed in a proper way.”

Bokoju had to; an elder sister cannot be disobeyed. The people could not believe it. They had
checked in every way – his breathing had gone, his heart had stopped. He came back and he lay down on the bed and he said to his sister, ”Okay, you can go now, I will die in a proper way.”

The sister went away, and he died in a proper way. They again checked. It was exactly the same: no breathing, no heartbeat. The man must have been waiting at the fourth stage, knowing or watching from that depth what his disciples would do now. And seeing them in a great dilemma, he must have enjoyed it immensely.

To die in such a beautiful way, as if you are playing, should be a simple thing for all those who have lived perfectly and totally. Bokoju made death also a beautiful experience, not only for himself but for others too.

More Osho Articles

1. Osho discourse on Sex obsession
2. Osho discourse on Pain and Pleasure
3. Osho on Sex, Tantra and Brahmacharya
4. Osho on Surrender & path of Surrender
5. Osho Discourse on Ishavasya Upanishad
6. Osho on Authenticity, Authentic Actions
7. Osho discourse on Tantra, Tantra Science
8. Osho on Zen Master Rinzai Eblightenment
9. Osho on purpose of Meditation techniques
10. Osho on Ramana Maharshi enlightenment
11. Osho on Love, Mystic Meera story of Love
12. Osho on Tantric love making and Ordinary Sex
13. Osho n Self Remembering, Self Rememberance
14. Osho on difference in Traditional Yoga & Tantra

15. Osho discourse on new man
16. Osho discourse on using Mind
17. Osho discourse on Desiderata
18. Osho discourse on “Who Am I”
19. Osho discourse on Unconsciousness
20. Osho – Why you call yourself Bhagwan
21. Osho discourse on Living dangerously
22. Osho discourse on Gurdjieff Meditation
23. Osho – Why I Fell asleep during discourse
24. Osho on Silence. Is keeping silence h
    elpful?
25. Osho discourse on Swami Ramtirtha story
26. Osho on Upanishads metaphor, Story of two Birds
27. Osho discourse on Gautam Buddha Physical death
28. Osho discourse on zen archery and swordsmanship
29. Osho on Accepting Death, Zen Master Bokoju Death

30. Osho discourse on Buddhism
31. Osho discourse on Pornography
32. Osho on Crystallized Self and Ego
33. Osho on Sannyas, Osho Sannyas is freedom
34. Osho on Gurdjieff book “All And Every thing”
35. Osho discourse on Mystics and realized beings
36. Osho on purpose of Meditative Therapy Groups
37. Osho discourse on Being Total, Totality in Action
38. Osho on P.D. Ouspensky’s Book Tertium Organum
39. Osho discourse on Religion, religion is transformation
40. Osho on Sufi mystic Bayazid story about Awareness
41. Osho on Enlightenment and Enlightened Sannyasins