Osho - Perhaps there is no other religion that has made your whole life, twenty-four hours a day, a meditative experience. Zen does not believe in meditating one hour in the morning, or one hour in the night. It does not make meditation a separate, particular act. It wants meditation to become a quality of your being.

So whatever you are doing — walking, sitting, standing, lying down, chopping wood, carrying water from the well, it does not matter. Whatever you are doing, you are doing it so silently, so peacefully, without any stirring of thoughts in your mind. Then your whole life has become meditation. You go to bed silently, you wake up silently, and one day you will realize that you also sleep silently — as thoughts disappear, dreams also disappear. Then the circle is complete.

For Zen, meditation has to be a twenty-four-hour affair. It is not some extra act that you have to do. It is not a Sunday religion — for six days do everything you want to do, but at least on the seventh day, on Sunday, go to the church for one hour and you are a great Christian. It is absolutely illogical, and absurd. Just going to the church for one hour, and then living your mundane life with greed, with anger, with delusion, is not going to transform you. And no Jesus can save you.

My people in the commune made a small placard for cars. It said, “Jesus saves, Moses invests, Osho spends.” I like that. What is the point of saving? Jesus seems to be like a banker. And of course, Moses invests. For Moses, everything is business. And for me, certainly, everything is going to be taken away. Before it is taken away, use it, spend it, enjoy it. Why wait for death to snatch it away? Certainly it is absolutely right. A one-hour religion, or even a Mohammedan who prays five times a day, is not going to help.

Religion has to become something like your heartbeat. Meditation has to become something like your breathing. Whatever you are doing, you are breathing; it is not a separate action. And only then are you saturated, in every fiber of your being, with meditativeness.

Source – Osho Book “Bodhidharma: The Greatest Zen Master”

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’

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”