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  1. Yoga The Alpha and the Omega (Famous series of 10 books is Osho′s Yoga The Alpha and the Omega, based on Patanjali′s sutras.) (Download in pdf format)
  2. @dead man walking Only nothingness can be infinite; somethingness is bound to be finite. Only out of nothingness is an infinite expanse of life, existence, possible - not out of somethingness. God is not somebody: He is nobody or, more correctly, nobodiness. God is not something: he is nothing or, even more correctly, no-thingness. He is a creative void. Never for a single moment think that nothingness is a negative state, an absence, no. Nothingness is simply no-thingness. Things disappear, only the ultimate substance remains. Forms disappear, only the formless remains. Definitions disappear, the undefined remains. The awakening of a buddha is total. In that total awakening there is a luminous awareness surrounded by a positive nothingness. It is not empty, it is overfull. Things have disappeared... and what has remained is inexpressible. We try to express it as blissfulness, as ecstasy, as eternal joy, but these are just faraway echoes of the real thing. Osho, The Great Zen Master Ta Hui, Talk #16
  3. Only a genius can attain enlightenment without efforts.
  4. I don't like to do anything else.
  5. When an enlightened person dies, we don't call it death, we call it mahaparinirvana ( mahasamadhi ) , dissolving into the absolute.
  6. @How to be wise When Ikkyu died himself, he collected all his disciples and asked them,” Just tell me some new way of dying, because I am not interested in imitation. People die on their beds; I don’t want to die on the bed.” The bed is the most dangerous thing – 99.9 percent of people die there, beware! So whenever you go to bed, remember: This place is very close to the graveyard. His disciples knew that he was a crazy man – now, whoever has ever bothered about how one dies? People simply die.... Ikkyu asked, ”Has somebody a suggestion?” One man said, ”You can die sitting in the lotus posture.” Ikkyu said, ”That is not new. Many other masters have died in that posture. Suggest something new, novel!” One man said, ”You can die standing.” Ikkyu said, ”That looks a little better.” But a disciple objected; he said, ”Although it is not well known, I know one Zen master who has died standing. So you will be number two.” Ikkyu said, ”Then reject it. Suggest something new. I want to be first!” One of his disciples suggested, ”Then there is only one way. You die standing on your head, in a head stand, shirshan. Nobody has ever tried it.” Ikkyu said, ”That is right. That suits me! I am so grateful to you.” He stood on his head and died. Now the disciples were in trouble. They knew what to do when somebody dies on a bed – that his clothes have to be changed, that he has to be given a bath, new clothes have to be put on him, and then he is taken to the funeral – but what to do with this man who is standing on his head? He has not even fallen, and he is dead! They tried in every possible way to find out whether he was dead or alive. He was dead, but there was no precedent, so they didn’t know what procedure should be followed. Somebody said, ”I know his elder sister, who is also a Zen mystic. She lives in a nearby monastery. And he was always respectful to her. I will call her, perhaps she can say something. It is better to enquire before we do anything wrong.” The sister came, and she was very angry. She came and she said, ”Ikkyu, you have been your whole life mischievous; at least in death, behave! Just lie down on the bed!” And Ikkyu jumped up and lay down on the bed and died. And the sister simply went out. She did not bother that he had died. The Razor’s Edge~Osho
  7. @How to be wise To us it seems difficult to understand how one can come straightaway to wholeness. We think one must pass through a criss-crossing of roads before he arrives. Again, this is the same question that pilgrims asked of the Zen monk Lying near a cave. The monk says he does not have to do a thing, because he is already there where one should be. The pilgrims wonder how one could arrive without traveling, it seems impossible. They all had to walk long distances before they reached the place of pilgrimage, but the sage says to them, "If you cannot attain to truth right here, how can you attain to it by going to the mountain top? Truth is everywhere. It is here and now. This is not something that one needs any traveling to arrive at." But there are some types who cannot arrive without making a long journey. Even if they have to come home they will not do so without knocking at the doors of many other houses. They will enquire from others about directions to their own house. Whether one chooses effort or effortlessness depends on what type of person he is. There is certainly a difference of type between Mahavira and Krishna. Mahavira will not choose to arrive without making a long journey. He will refuse to attain anything if it comes without effort. This needs to be understood. If someone tells Mahavira that he can achieve enlightenment without effort he will refuse it. He will say it is outright theft if you grab something without making any effort to achieve it, without striving and struggling for it, without earning it with the sweat of your brow. Before you have a thing, Mahavira will insist you must pay for it, deserve it. Mahavira will, as I understand him, reject even moksha, liberation, if it comes to him as a gift. He will search for it, struggle for it, he will earn it. He will accept moksha only when he is worthy of it. Krishna will say just the opposite. He will say what is achieved through long search and struggle is not worth having. That which can be found can be lost too. He will say, "I will accept only that which comes uninvited, without efforts. I will be content with that which is, the true. And truth is not a thing that one can find." This is a difference in approach to life that comes with individuals and their types. There is nothing superior or inferior about it. As individuals, Krishna and Mahavira are basically different from each other. What is found through long search and striving has significance for Mahavira. This is the reason he and his whole tradition are known by that strange name shraman, which simply means one who toils. Mahavira believes the price of freedom is hard work, and what is had effortlessly is sheer thievery. According to him, if God is found without effort, it cannot he the real God; there must he some deception about it. And Mahavira's sense of self-respect will not allow him to accept anything that comes as a gift, he will earn it with the sweat of his brow. That is why a term like God's grace has no place in Mahavira's philosophy. On the other hand, it is replete with words like efforts, struggle, hard work, discipline, and sadhana. This is as it should he. His whole tradition is based on hard work. There are two cultural traditions in India, running parallel to each other. One is known as shraman sanskriti or toil-oriented culture, and the other is called brahmin sanskriti or God-oriented culture. The brahmanic tradition believes man is God, he does not have to become it, while the shraman tradition believes that man has to earn godliness, he is not it. And there are only two types of people in the world - brahmins or shramans - conforming to one of these traditions. And the ratio of brahmins is very small; even the brahmins are not that brahmin. The vast majority consists of shramans, doers who believe in efforts. To them everything must come the hard way. It needs tremendous courage, patience, and trust to believe that one can find without effort, that one can attain without attaining, that one can arrive without stepping out of one's house. Our ordinary mind says that if you want to find something, you will have to make adequate efforts for it, nothing is had without a price. Our ordinary arithmetic believes that efforts and achievements have to be in equal proportions. Once in a great while a few brahmins have walked this earth, they can be counted on fingers. The rest of us are shramans, whether we accept it or not. That is why despite great differences between Buddha and Mahavira, their traditions became known by the common name of shraman. In this respect Buddhists are not different from the Jainas, they are the same. Krishna is a brahmin - a rare thing. He says, "I am already the supreme being." And remember, I am not saying that one is right and another is wrong. To me both shraman and brahmin are right, there is no difficulty about it. They represent two different types of minds, two different ways of thinking, two different kinds of journeying. That is the only difference. Osho ~ Krishna The Man and his Philosophy
  8. In the beginning it will be difficult. Try it in small acts. Eating, taking a bath, swimming, walking, talking, listening, cooking your food, washing your clothes
  9. You take LSD or some other drug, and there are lightning experiences. Consciousness is simply waiting and watching. It simply says, "Look, beautiful things are happening," but they are not happening to consciousness. The spiritual growth is the growth of this witnessing! The spiritual growth has nothing to do with particular experiences. The spiritual growth is not a search for novel experiences. Spirituality has nothing to do with experiences as such. In fact to say any experience is 'spiritual experience' is utterly wrong, because all experiences are non-spiritual. THE EXPERIENCER IS THE SPIRIT. The witness is the only spiritual phenomenon. When all experiences have disappeared - of hunger, of satiety, of anger, of release, of love, of hate, of kundalini arising in you, chakras opening in you, lotuses opening in you, lights showering in you; celestial music is heard, you feel great space, you feel joy, you feel bliss, but these are all experiences - the real spiritual point is when there is NO experience, and the experiencer is left alone, utterly alone. There is no object to experience, but only this witness is there, silently witnessing nothing. Then you have arrived. Osho ~ The Wisdom of the Sands Volume 1
  10. We can try to live mindfully, but great patience/ long journey is needed before we become capable of living mindfully without efforts.
  11. @Max_V All anxiety is either of the past or of the future. Old tendencies, old habits, will force you to go into the future and into the past. The moment you remember, relax -- relax in the now. I'm not saying to fight with them. If you fight you will create anxiety. When you feel anxious, anxiety-ridden, what is one to do? What do you ordinarily do when anxiety is there? You try to solve it. You try alternatives, and you get more and more into it. You will create a bigger mess because anxiety cannot be solved through thinking. It cannot be dissolved through thinking because thinking itself is a sort of anxiety. This technique says don’t do anything with anxiety. Just be alert! I will tell you one old anecdote about Bokuju, another Zen master. He lived alone in a cave, but during the day, or even in the night, he would sometimes say loudly, “Bokuju” – his own name, and then he would say, “Yes, I am here.” And no one else was there. Then his disciples used to ask him, “Why are you calling ‘Bokuju’, your own name, and then saying, ‘Yes sir, I am here’?” He said, “Whenever I get into thinking, I have to remember to be alert, and so I call my own name, ‘Bokuju.’ The moment I call ‘Bokuju’ and I say, ‘Yes sir, I am here,’ the thinking, the anxiety disappears.” Then, in his last days, for two or three years, he never called “Bokuju,” his name, and never had to reply, “Yes sir, I am here.” The disciples asked, “Master, now you never do this.” So he said, “But now Bokuju is always there. He is always there, and there is no need. Before I used to miss him. Sometimes the anxiety would take me, cloud me all over, and Bokuju was not there. So I had to remember ‘Bokuju,’ and the anxiety would disappear....” Try your name. When you feel deep anxiety, just call your name – not “Bokuju” or any name, but your name – and then reply to it, “Yes sir, I am here,” and feel the difference. Anxiety will not be there. At least for a single moment you will have a glimpse beyond the clouds, and that glimpse can be deepened. Once you know that if you become alert anxiety is not there, it disappears; you have come to a deep knowing of your own self and the mechanism of inner working. Excerpted from Osho, The Book of Secrets, Talk #41
  12. Anxiety happens when you don't live in present moment.
  13. From our perspective an enlightened person may be a worse person, he may be crucified , stoned, killed by us but whatever an enlightened person do is a virtue.
  14. Whatsoever you do, do it with awareness and in a relaxed way. Walk attentively, as if walking is everything; eat with awareness, as if eating is everything; rise with awareness; sit with awareness. If you have patience, you are ready to accept everything good and bad that happens without judgement, you will transform, your sufferings will end.