ENERGY ENHANCEMENT MEDITATION  HOME PAGE

GAIN ENERGY APPRENTICE LEVEL1

THE ENERGY BLOCKAGE REMOVAL PROCESS LEVEL2

THE KARMA CLEARING PROCESS APPRENTICE LEVEL3

MASTERY OF  RELATIONSHIPS TANTRA APPRENTICE LEVEL4

STUDENTS EXPERIENCES  2005 AND 2006   MORE STUDENTS EXPERIENCES  - FIFTY FULL TESTIMONIALS 2003 COURSE

OSHO Dhammapada-Buddhism-Buddha

THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 5

Chapter 8: A little taste of buddhahood

Question 1

Energy Enhancement         Enlightened Texts         Dhammapada         The Way of the Buddha, Vol. 5

The first question:
Question 1
BELOVED MASTER,
I HAVE EXPERIENCED THE FRAGRANCE AND THE NECTAR OF THE BUDDHAFIELD WHILE I HAVE BEEN HERE. HOW DO WE KEEP THIS WITH US WHILST WE ARE AWAY, ESPECIALLY IN THE MIDST OF ANTI-BUDDHAFIELD FORCES?

Jagdeesh Bharti, to experience the presence of the divine is to be transformed so essentially that even if you want to lose it, you cannot lose it. It becomes part of your being, and more so when you are surrounded by anti-buddhafield forces. It will crystallize there. The contrast is always helpful. The contrast cannot destroy it; it becomes a challenge, it is an opportunity. Never think of it as a calamity.
I send my sannyasins to the farthest corners of the earth; that is a device, because when they go away, far away from me, they start relying more on their own awareness -- they have to. They start being more spontaneous -- they have to. They become more responsible, and each moment they have to be alert, watchful, because there are so many things to destroy their treasure. The very existence of the anti-forces becomes a constant challenge for them. It helps integration.
So you need not be worried; the fragrance will remain with you. The nectar is already a part of your being. And while you are in Chicago you will find yourself closer to me than you can be here, because here there are so many sannyasins, you are lost in the many. There you will be alone and you can relate to me more directly, more intimately. And the physical distance makes no difference at all. Love knows no distance. Then Chicago becomes a suburb of Poona. And whenever you close your eyes, you will find me there. The right way to see me is to see me with closed eyes. With open eyes you can see only the physical part of me, with closed eyes you can see the real me.
A great Indian mystic, Paltu, has said something very strange; nobody else has ever said it. He has said: Only those who are blind will be able to understand me, only those who are blind will be able to see me -- who I am. A very strange statement when you think of other statements made by other mystics. For example, Jesus says: Those who have ears, hear me! Those who have eyes, see me!
Paltu says: Only the blind ones can see me. He means, "I can be seen only with closed eyes." When your eyes are open your energy is moving in an extrovert way. And I am not there. You can find me only when your eyes are closed; then in the deepest core of your being, at the innermost shrine you will find me. That's how the disciple always finds the master.
And that's how the disciple, in one sense becomes absolutely devoted to the master, and in another sense becomes absolutely free of the master. Because when you have found the master within yourself, then there is no dependence on the outer master; then the outer master was just a reflection of the inner. Hence people go on seeing in me what they want to see, they go on projecting.
There are three kinds of meditators in the world. The first kind meditates with open eyes. There are methods of meditation which can be done only with open eyes. With open eyes you relate with nature, the physical manifestation of God, with all its beauties, all its rejoicings, the birds singing and the trees flowering and the stars. With open eyes you can see the manifest God; hence there are a few techniques of meditation which have to be done with open eyes.
And there are a few techniques which have to be done with closed eyes. Then you see the unmanifest God, which is far more important, because the manifestation is momentary and the unmanifested is eternal. I am here in the body; this is a momentary phenomenon. Tomorrow I may not be here in the physical body.
My sannyasins have to learn it -- whether they are in Poona or Chicago they have to learn to connect with me, to contact me with closed eyes. Then I am forever; then whenever they close their eyes they will be surrounded by me. It will not be a form, it will not be a face, it will be simply fragrance; it will not be a flower but only fragrance. You can catch hold of a flower but you cannot catch hold of fragrance. You can experience it but there is no way to keep it in your fist. You cannot touch it, but you can be moved, tremendously moved by it, transformed by it, transmuted by it.
And there are a few meditations which are done with half-closed and half-open eyes; Buddha particularly insisted on doing your meditation with eyes half-closed and half-open. Why? His path is the middle path in everything. He is a very consistent man. He says: Be exactly in the middle, because if you are outside with open eyes you may become attached to the manifest world; if you are with closed eyes you may become attached to the unmanifest world. But with half-open and half-closed eyes you will remain detached from both. You will be just a watcher, in the middle. On one side the existence of nature, on the other side the existence of God, and you simply standing in the middle -- that too is a way to meditate.
My own suggestion is: first meditate with open eyes; second, meditate with half-open and half-closed eyes; third, meditate with closed eyes. Slowly slowly, move into the unknown and the unknowable.
Jagdeesh Bharti, you say, "I have tasted the fragrance and the nectar of the buddhafield while I have been here."
My effort is to make this whole earth a buddhafield, so wherever my sannyasins are there is a mini-buddhafield. And now that you are one of my sannyasins, you will function there as a vehicle for me. Allow me to function through you and a mini-buddhafield will be created. Slowly slowly, each of my sannyasins has to become a buddhafield, he has to carry around himself the aroma of enlightenment, of love, of prayer. He has to create a small climate that follows him wherever he goes. He has to remain in that small atmosphere of his own; wherever he goes it follows him like a shadow.
Soon we are going to fill the whole earth with many many sannyasins, and wherever a sannyasin is, there is an oasis. And a single sannyasin can trigger the process, and many more souls can be ignited, can be made aflame. And this is going to happen with you.
I have seen in you a great potential, you can become a true vehicle for me, you can be a hollow bamboo and I can sing the song. Now spread the fragrance and the nectar that you have tasted -- what else can we give to our friends? What else can we give to our lovers, beloveds, our wives, husbands, children, parents? What more is there to give or what is more precious than to give them a little taste of buddhahood?
Whatsoever you have tasted here, share it and by sharing it will go on growing. In the inner world the economics is totally different from the outer. In the outer, if you share you lose; whatsoever you give is lost to you. In the inner world whatsoever you cling to is lost, whatsoever you share is yours forever; not only is it yours forever but it is multiplied. Give more and you will have more.
Go with great joy, you are carrying a treasure with you. You are a messenger and you are carrying a message which is immensely needed by humanity today. It has always been needed, but never so much as today.
Man has never been in such anguish before, man has never been in such despair before, man has never felt so meaningless before. He needs people whose presence can make him feel again at ease, relaxed, whose presence can give him hope again that meaning is possible, that life can be lived in a totally new way, that there are new ways of life, new altitudes of life, that one need not remain empty. Then one can have a new kind of fullness which does not come by money, by power, by prestige, but comes only through a meditative awareness, a loving awareness.
Go as my messenger, spread whatsoever you have tasted here to as many people as possible, and you will see: the more you spread the message, the more deep-rooted you will become in it. You will not lose contact; don't be worried at all. I will be coming with you, following you. You will find me always very close to you. Yes, sometimes you can chitchat with me, and if sometimes the idea arises to have a little dialogue with me, don't feel that it is crazy. Let the dialogue happen and you will be surprised that your questions are answered in the same way that I am answering them here. They will be answered from the deepest recesses of your own being. They will be answered by your own center; the questions come from the circumference and the answers come from the center. In the beginning it will look as if I am answering you, but sooner or later you will discover that they are being answered by your own real self.
The master represents only your real self; he speaks to you only to provoke the sleeping center of your being. Once the center is awake the master becomes silent with the disciple.

There is a Sufi story about Bahauddin, one of the great Sufi mystics.
He was living with his disciples, a few hundred disciples, in the desert. A few travelers passing by thought just out of curiosity to see what was happening, so they went to the monastery and asked permission. They wanted just to see what was happening and they could not believe their eyes: hundreds of people were looking crazy. Somebody was dancing, somebody was shouting, somebody was talking to the sky, and it was all chaos. They said, "This man, Bahauddin, seems to be insane and he has gathered all kinds of insane people here. What is going on?" And Bahauddin was sitting just in the middle of it all.
They went away to their destination. When they were coming back, again out of curiosity they thought, "What is happening now? We should go and see." They went there. Bahauddin was still sitting in the same place and all the disciples who had been shouting and looking crazy just a few months before were all sitting in silence, as if no one was there. The monastery was so quiet, so utterly quiet.
Now they were even more puzzled: "What has happened? Where has all that insanity gone?" Not a single word was uttered by Bahauddin, not a question was asked by the disciples. The spectators remained there for a few minutes and then they went away.
After a few years they were again passing by and they said, "Now let us see what is happening." They went there; Bahauddin was still sitting in the middle and there was not a single disciple around; the whole monastery was empty. Now they could not contain their curiosity, more so because Bahauddin was alone. They thought, "Why not ask him?"
So they asked. "When we first came a few years ago," they said, "all hell was loose, and we thought that you were mad and your followers were mad. What was happening at that time?"
Bahauddin said, "Catharsis. They were throwing out the insanities that they had gathered in many many lives because of you people, because of a repressive society, because of an insane society. I was allowing them to throw it out, to get rid of it."
The people asked, "Then what happened? When we came back they were all silent!"
Bahauddin said, "They threw out all that was inside and nothing was left; they became sane. Hence they were sitting in silence."
Those people said, "We can understand these two things. But what has happened now? Where have they gone?"
Bahauddin said, "Now they have gone to spread the message. Now there is no more for them to do. They have tasted the nectar; now they have gone to the farthest corners of the earth to bring more crazy people. And next time when you come you will again find the same thing happening: crazy people throwing out all their craziness."

Jagdeesh is a professor of psychology in Chicago. Go there and bring as many insane people as you can. Help my work. And to help my work is to be with me, to help my work is real intimacy with me. And I will be constantly watching you.
Remember, wherever you are, that I am with you. And soon it will not just be an idea, it will become a reality; it IS a reality -- you just have to discover it. And the anti-buddhafield forces are going to help you immensely. Because of these anti-buddhafield forces you will become more crystallized, you will become more centered, more rooted.

Next: Chapter 8: A little taste of buddhahood, Question 2

    Energy Enhancement         Enlightened Texts         Dhammapada         The Way of the Buddha, Vol. 5     

Search energyenhancement.org Search web