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Boy! Did we Shake that Thing!

Second Question



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Question 2


There is no relationship because meditation IS unlearning; they are not two things which can be related, they are one thing, one process. Meditation is unlearning, unlearning is meditation.

What in fact do you do when you meditate? You simply unlearn the mind; by and by you drop the layers and layers of mind.

You are like an onion, you go on peeling yourself: one layer -- the most superficial -- is thrown, another layer comes up, you throw that, you drop that also, another one comes up -- and it goes on and on.

But one day the last layer is peeled off and there is nothingness in your hands. The whole onion has disappeared. You look around and you cannot find yourself. This is the point where meditation is achieved. Now it is no more meditation, it has become SAMADHI.

It has become what in the West you call ECSTASY, but rather should be called ENstasy than ecstasy. The word ecstasy comes from the Greek EKSTASIS, which means to stand outside of, to stand outside your personality or skin so totally that you are no more part of it -- that is ecstasy.

But samadhi is more like ENstasy -- to stand within yourself so deeply that the within and without have disappeared. You have become the withinness, the very withinness; not that you are standing within, you ARE the withinness. This is samadhi.

The word SAMADHI comes from two roots: one is SAM; SAM means together, absolutely together; another is ADHA; ADHA means going, reaching, being. So: being together, reaching into togetherness, becoming togetherness; samadhi means you become so together, so one, so crystallized, that there is nothing opposite to you within you. You have become one unity, a unison, a harmony of all the opposites.

The mind is opposites. You think one thing, and suddenly another part of the mind denies it. You want to meditate? One part of the mind says Yes, another immediately says No. You want to become a sannyasin? One part of the mind says: Right; another part of the mind says: Beware, what are you doing? Don't do it. Wait. For small things also: What dress to wear today? You stand before the mirror, and the mind cannot decide. The mind is a crowd.

Unlearning means to drop this crowd, to let these people go, and become so one that you cannot even say that it is one, because one is meaningful only in a crowd. One is meaningful only if two is meaningful.

That is why Hindus have never called it ONE, they call it NON-DUAL, they simply say NOT TWO, just to show that if we say ONE the two enters from the back door, because what will one mean if there is no two? If we say God is one, if we say in samadhi you are one, then the two is just at the corner; and then the three -- and then the whole world.

Hindus have insisted that the God is non-two, non dual, ADWAIT; in samadhi you are not two, that's all. Nothing more is said, just a negative, so that numbers should not enter again from the back door. By unlearning you become not-two. By learning you become many. By learning you become legion, a crowd, and the crowd goes on increasing. The more you learn, the more crowd goes on and on. The ultimate result of learning can be madness and nothing else.

So it is not just an accident that great thinkers in the West have almost all gone mad some time or other. In fact if some thinker in the West has not been mad that simply shows that he is not a very very deep thinker, nothing else. Nietzsche went mad -- he was REALLY a thinker. Bertrand Russell? He never went mad, he remained superficial, a populariser, but not very deep.

In the East just the totally different thing has happened. We cannot conceive of Buddha going mad. That would be the most impossible thing in the world: Buddha going mad. Nietzsche goes mad because Nietzsche is a thinker, Buddha CANNOT go mad because he is a NO-thinker; he drops thinking, how can he go mad? One day the whole crowd is gone and he is sitting alone, nobody to even disturb, so much alone that he is not even one, because who is there to say that you are one? If somebody is there to say that you are one, the other is still present.

Meditation is unlearning. Peel your onion. It is difficult, because you have become identified with the onion, you think these layers are YOU so to peel them is difficult, it is painful also, because it is not like just throwing your clothes, rather it is like peeling your skin; you have become too much attached to them.

But once you know, once you drop one layer, you feel freshness arising. You become new. Then courage increases. Then hope. Then you feel more confident. Then you can peel another layer. The more you peel, the more silent, the more happy, the more blissful you become. Now you are on the right track. Now it is not very far off until you will throw the whole onion.

But it is good to peel layer by layer, because it may not be possible for you to throw the whole onion. That too is a possibility, it HAS happened sometimes, but it happens in an intense understanding which is not ordinarily available.

There are two ways to attain enlightenment: one, sudden; the other, gradual. The sudden thing happens very rarely, but it happens. The gradual way is easier because then I am not asking you to throw the whole onion; that will be too much. I will have to persuade you: Just peel off the first layer which has already become dirty -- and you also feel it is dirty; so much dust has gathered on it, and it has become so dry, and you are so much encaved and it goes on shrinking and shrinking, and it has become a prison. So you listen to me, you peel it off.

The second layer will be more difficult to peel. It will be fresh, you would like to cling to it. The third layer will be still more difficult -- the nearer you reach the more difficulty comes close, because beautiful things start happening. You have not reached the centre yet but you are moving nearer -- just as if you are moving towards the river, and the air is cool and you start feeling good; now the marketplace is left behind, the dirty air is no more there, the stale atmosphere is not there, the sky is more open, the river is closer, the river is sending messages through the air: I am close, come on!

The more you come near, the more you may start clinging to the layers, because you will feel 'This is happening because of the layer.' It is not happening because of the layer, it is happening because you are now nearer to the centre.

So there are people who cling to worldly things, and then I come across so many people who start clinging to spiritual things -- these are parts of the layers.

Somebody says: Such beautiful light happens to me! He comes and says: Osho, help me; so that I can always experience this light. What will you do with it? Light is an experience, it is not you. It is something different from you. You are the experiencer, the witness. Once before, you were experiencing money, now you are experiencing light, but it remains the same -- it is an object; now you want to cling. If I had said: Drop your money, all worldly things, you would have understood, but if I say: Drop all this nonsense, this light! and your kundalini arising! and visions! and the lotus flowering within you! -- drop all this nonsense; you wonder what type of spiritual man I am. I should help you so that more lotuses flower within you.

But they will remain 'of the layers', they have to be peeled off. And I have to help you to peel the whole onion.

I am not going to help you stop anywhere before nothingness happens. Nothingness is the goal, SUNYATA: all layers gone, and emptiness in the hand. Alone you are left, with no experience.

Spirituality is not an experience. It is to come, fall back, to the experiencer itself. It is not an experience; all experiences are of the world, because they belong to the layers; they don't belong to you.

Meditation is an unlearning process. Don't ask about their relationship, there is none, there are not two, they cannot be related.


Next: Chapter 4, Boy! Did we Shake that Thing!, Third Question


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