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... nine times more than the conscious, the unconscious layer of the mind. Not only that, man has the body, the soma, in which this mind exists. The body is absolutely unconscious. Its working is almost non-voluntary. Only the surface of the body is voluntary. The inner sources are non-voluntary; you cannot do anything about them. Your will is not effective. This pattern of man's existence has to be...

... understood before one can enter into oneself. And the understanding should not remain only intellectual. It must go deeper. It must penetrate the unconscious layers; it must reach to the very body itself. Hence, the importance of abhyasa - constant inner practice. These two words are very significant: abhyasa and vairagya. Abhyasa means constant inner practice, and vairagya means non- attachment...

... just that understanding won't do. You can understand easily anger is bad, poisonous, but this understanding is not enough for the anger to leave you, to disappear. In spite of your understanding the anger will continue, because the anger exists in many layers of your unconscious mind - not only in the mind, but in your body also. The body cannot understand just by verbal communication. Only your head...

... change in your head, but the deep sources of your being also change. How they can change? Constant repetition of a particular practice becomes non-voluntary. If you do a particular practice constantly - just repeating it continuously by and by it drops from the conscious, reaches to the unconscious and becomes part of it Once it becomes part of the unconscious, it starts functioning from that deep...

... source. Anything can become unconscious if you go on repeating it continuously. For example, your name has been repeated so constantly from your childhood. Now it is not part of the conscious, it has become part of the unconscious. You may be sleeping with one hundred persons in a room, and if somebody comes and calls "Ram? Is Ram there?" ninety-nine persons who are not concerned with the...

... not conscious. It has reached to the unconscious The language, your mother tongue, becomes a part of the unconscious. Whatsoever else you learn later on will never be so unconscious; it will remain conscious. That's why your unconscious language will continuously affect your conscious language. If a German speaks English, it is different; if a Frenchman speaks English, it is different; if an Indian...

... speaks English, it is different. The difference is not in English, the difference is in their innermost patterns. The Frenchman has a different pattern - unconscious pattern. That affects. So whatsoever you learn later on will be affected by your mother tongue. And if you fall unconscious, then only your mother tongue can penetrate. I remember one of my friends who was a Maharashtrian. He was in...

... Germany for twenty years or even more. For twenty years he was using German language. He has completely forgotten his own mother tongue, Marathi. He couldn't read it, he couldn't talk in it. Consciously, the language was completely forgotten because it was not used. Then he was ill. And in that illness sometimes he would become unconscious. Whenever he will become unconscious, a totally different type...

... of personality will evolve. He will start behaving in a different way. In his unconscious he will utter words from Marathi, not from German. When he was unconscious, then he will utter words which are from Marathi language. And after his unconscious, when he will come back to the conscious, for few minutes he will not be able to understand German. Constant repetition in the childhood goes deeper...

... because the child has no conscious really. He has more of unconscious just near the surface; everything enters into the unconscious. As he will learn, as he will get educated, the conscious will become a thicker layer - then less and less penetration towards the unconscious. Psychologists say that almost fifty percent of your learning is finished by the seventh year of your age. The seventh year of your...

..., somewhere the seed is to be found in your childhood-not now. The pattern must be located there in your childhood. Once that deep pattern is located, then something can be done and you can be transformed. But how to penetrate it? Yoga has a method. That method is called abhyasa. Abhyasa means constant, repetitive practice of a certain thing. Why, through repetition, something becomes unconscious? There are...

... of the road. You have to be constantly aware of everything. So you are so much involved in it, it becomes arduous, it becomes a deep effort. But by and by, you will be able to completely forget everything. You will drive; driving will become unconscious. You need not bring your mind to it, you can go on thinking anything you like, you can be anywhere you like, and the car will move unconsciously...

.... Now your body has learned it. Now the whole mechanism knows it. It has become an unconscious learning. Whenever something becomes so deep that you need not be conscious about it, it falls into the unconscious. And once the thing has fallen into the unconscious, it will start changing your being, your life, your character. And the change will be effortless now; you need not be concerned with it...

.... Simply you will move in the directions where the unconscious is leading you. Yoga has worked very much on abhyasa, constant repetition. This constant repetition is just to bring your unconscious into work. And when unconscious starts functioning, you are at ease. No effort is needed; things become natural. It is said in old scriptures that a sage is not one who has a good character, because even that...

... consciousness shows that the "anti" still exists, the opposite still exists. A sage is one who cannot do bad, cannot think about it. The goodness has become unconscious; it has become like breathing. Whatsoever he is going to do will be good. It has become so deep in his being that no effort is needed. It has become his life. So you cannot say a sage is a good man. He doesn't know what is good, what...

... unconscious habit. For many, many lives you have been carrying it. It has become your heredity. It is in your cells; the body has taken it. It is now chemical and physiological. Just by your dropping your desires your body is not going to change its pattern. The pattern is very old. You will have to change this pattern also. For that change, repetitive practice will be needed. Just to change the inner...

... to help. Whenever you feel anger is coming, before you express it take five deep exhalations, inhalations. What it will do? It will do many things. Anger can be only if you are unconscious, and this is a conscious effort. Just before anger you consciously breathe in and out five times. This will make your mind alert, and with alertness anger cannot enter. This will not only make your mind alert, it...

... says that of these two, abhyasa the inner practice-is the effort for being firmly established in oneself. Before moving into act, any sort of act, move within yourself. First be established there-even if for only a single moment - and your action will be totally different. It cannot be the same unconscious pattern of old. It will be something new, it will be an alive response. Just try it. Whenever...
... very cells of the body, to the whole of one's being. The method that Buddha used is known as Anapana-sati Yoga - the yoga of incoming and outgoing breath awareness. We are breathing, but it is unconscious breathing. Breath is prana, breath is the elan vital - the vitality, the very life - and yet it is unconscious; you are not aware of it. And if you had to be aware of breathing in order to breathe...

... breathing; it is an unconscious mechanism. Buddha used breath as a vehicle to do two things simultaneously: one, to create consciousness, and another, to allow that consciousness to penetrate to the very cells of the body. He said, "Breathe consciously." This does not mean to do pranayama - yogic breathing; it is just to make breath an object of awareness, without changing it. There is no need...

...." He says, "Breathe consciously." Automatically, thinking will stop; you cannot both think and breathe consciously. When a thought comes into your mind, your attention is withdrawn from the breathing. A single thought and you have become unconscious of the breathing process. Buddha used this technique. It is a simple one, but a very vital one. He would say to his bhikkhus, his monks...

... thought about before - images, stories - then, too, do not become anxious; just watch them. So much that is in the unconscious is being released; before it is thrown out, it must come to the conscious mind. If you suppress these things they will become unconscious again. On the other hand, if you are too concerned with them you will waste unnecessary energy. So just go on watching your breath, and at...

... fantasies will be released and, by the end of the first week, a new silence will come to you. The moment the unconscious is unburdened, there will be no more inner noise. Silence will come to you, a deep inner silence. You may experience moments of depression. If a deep-rooted feeling of depression has been suppressed in the unconscious, it will come and overwhelm you. It will not be a thought, it will be...

... a mood. Not only thoughts will be coming to you, but moods, too, will be coming. Sometimes you will feel exhilarated, sometimes you will feel depressed or bored, but be as indifferent to these moods as you are indifferent to thoughts. Let them come and go. They will go by themselves so do not be concerned with them. Moods, too, have been suppressed in the unconscious. During the twenty-one days of...

... you can do about it, so accept it, welcome it; and the moment you have welcomed it, you have become indifferent to it. If you fight it, you distort everything. You may feel as if death is coming, or you may feel that you have become ill. You have not become ill. The feeling of being ill, or of dying, is just part of your unconscious that is being released. Many illnesses will be felt that were...

.... You will remember whatever has happened to you. Whatever is worth remembering will be with you when the experiment is finished. So go and begin it as soon as you can. MIRROR GAZING The unconscious is not really unconscious; rather, it is less conscious. So the difference between the conscious and the unconscious is a difference only of degree. They are not polar opposites; they are related, joined...

.... Because of our false system of logic we divide everything into polar opposites. Logic says either yes or no, either light or darkness; as far as logic goes there is nothing in between. But life is neither white nor black; rather, it is a great expanse of gray. So when I say "conscious" and "unconscious," I do not mean that the two are in opposition to each other. For Freud, conscious...

... is conscious and unconscious is unconscious - it is the difference between black and white, between yes and no, between life and death. But when I say "unconscious" I mean "less conscious"; when I say "conscious" I mean "less unconscious"; they overlap each other. How can we encounter the unconscious? As far as Freud is concerned the encounter is impossible...

.... If you had asked Freud how to encounter the unconscious he would have said, "It is nonsense; you cannot encounter it. And if you encounter it, it is conscious, because encountering is a conscious phenomenon." But if you ask me how to encounter the unconscious I will say, "There are ways to encounter it." For me, the first thing to be noted is that unconscious simply means "...

...;less conscious." So if you grow more conscious, you can encounter it. Secondly, conscious and unconscious are not fixed boundaries. They change every moment - just like the pupil of your eye. If there is more light, the pupil is narrowed; if there is less light, it widens. It constantly creates an equilibrium with the light outside. And your consciousness is constantly changing in the same way...

.... Really, to understand the phenomenon of consciousness by the analogy of the eye is very relevant, because consciousness is the inner eye, the eye of the soul. So, just like your eye, your consciousness is constantly expanding or shrinking. For example, if you are angry you become more unconscious. Unconsciousness is now more widespread, and only a very small part of you remains conscious. Sometimes...

... even that part is not there and you have become completely unconscious. On the other hand, in a sudden accident - if you are on the road and suddenly you feel that an accident is going to occur; you are on the verge of death - you become completely conscious, and there is no unconsciousness at all. Suddenly the whole mind is conscious. So this change is continuously taking place. When I say conscious...

... and unconscious, I do not mean that there are any fixed boundaries between the two. There are none; it is a fluctuating phenomenon. It depends on you whether you are less conscious or more conscious. You can create consciousness: you can train and discipline yourself for more consciousness or for less consciousness. If you train yourself for less consciousness you will never be able to encounter the...

... unconscious. Really, you will become incapable of encountering it. When someone takes drugs or an intoxicant, he is training his mind to be totally unconscious. When you go to sleep, or if you are hypnotized or you hypnotize yourself, you lose consciousness. There are many ways, and many of the ways that help you to be more unconscious are even known as religious practices. Anything that creates boredom...

... creates unconsciousness. There are many methods to help you to encounter the unconscious. I will suggest a simple exercise that will help you to encounter it. At night, before you go to bed, close the doors of your room and put a big mirror in front of you. The room must be completely dark. Then put a small flame by the side of the mirror in such a way that the flame is not directly reflected in the...

... you continue, then one day, after three weeks or so, the strangest thing will happen: suddenly there will be no face in the mirror! The mirror will be vacant. You are staring into emptiness; there will be no face there at all. This is the moment! Close your eyes and encounter the unconscious. When there is no face in the mirror, just close the eyes. This is the most significant moment: close the...

... eyes, look inside, and you will face the unconscious. You will be naked, completely naked - as you are; all deceptions will fall. This is your reality, but society has created so many layers in order that you will not be aware of it. And once you know yourself in your nakedness, your total nakedness, you will begin to be a different person. Then you cannot deceive yourself; now you know what you are...

... that which you really are. The moment you face the unconscious, encounter the unconscious, you are face to face with your reality, with your authentic being. The false societal being is not there: your name is not there, your form is not there, your face is not there. Only the naked reality of your nature is there, and with this naked reality transformation is possible. This mirror-gazing technique...

... are dropping into sleep is the moment to encounter the unconscious. You have been sleeping every day, but you have not encountered sleep yet. You have not seen it: what it is, how is comes, how to drop into it. You have not known anything about it. You have been going into sleep every night and awakening from sleep every morning, but you have not felt the moment when sleep comes, you have not felt...

... sleep is coming and you are not to allow it to come without being aware of it - you must feel how sleep takes over, what it is - then one day sleep will be there and you will still be awake. That very moment you become aware of your unconscious. And once you become aware of your unconscious, you will never be asleep again. Sleep will be there, but you will be awake; a center in you will go on knowing...
... Chapter #: 26 Location: pm in Lao Tzu Grove Archive Code: N.A. Short Title: N.A. Audio Available: N.A. Video Available: N.A. Length: N.A. Question 1: OSHO, HOW DOES ONE EXPLORE THE HIGHER STATES OF CONSCIOUSNESS? THERE are not many ways, there is but one: the way of awareness. Man is almost unconscious. I say "almost" - there are moments, situations where he becomes conscious, but they are...

... are saying what they are supposed to say to each other. And they will not become aware of their two sides. And if there were only two sides things would have been far easier, but there are many more sides. I have told you - it will be good to be reminded - consciousness is a very thin layer where we are existing. Below it is the subconscious mind; that is half-conscious, half-unconscious. That's why...

... six hours' dreams - almost the length of three movies. At the most you remember some fragment, or sometimes a whole dream, but that dream was the last dream when you were waking up. The subconscious mind has two sides. One is connected with the unconscious, the bottom part. When you are deeply asleep, dreams are moving at the bottom part of the subconscious. The conscious is very far away. But when...

.... That's your real desire. If you were allowed, or if you were powerful enough you would have done it. But it is not possible, not practical. In dreams you are free to do it; it is a kind of substitute. So below the conscious is the subconscious, which is the field of your dreaming. Below the subconscious is the unconscious, which is the field of your dreamless sleep, when you are in a kind of coma. You...

... coma is needed, because in that coma your mind stops functioning and your body takes over When you are conscious, it is mind over body; when you are unconscious, it is body over mind. And the body has a wisdom because the body is far more ancient. Mind is a very late development, a very new comer, just amateurish. Hence, anything important nature has not left to mind. Everything important has been...

... than the man who goes on playing with him: he is an utter idiot. He has not done anything else in his life; but just to belong to a royal family is enough. And he has money, and money is power. Perhaps he may become a cabinet minister. You are in your unconscious mind when you are fast asleep with no dreams. Freud had reached the unconscious just by analyzing dreams. If you are on the right track and...

... disappear.... Then Freud became aware that there is still another depth. He died before he could penetrate the other depth, but he had found it, discovered it: the unconscious. Jung tried to go as deep into the unconscious as possible. It is easier in hypnosis to reach the unconscious of any person, very easy. Hence in the future hypnosis is going to become part and parcel of every psychology. In India it...

... always has been, because three years of psychoanalysis is a wastage of time. Within three minutes you can be hypnotized and all your dreaming process can be put aside; then there is direct entry into the unconscious. Because Jung was interested in hypnosis, Freud condemned him as unscientific. It is not right. Hypnosis is a scientific method of digging deep into you. And when Jung tried to go deep into...

... the unconscious, there is still another layer: the collective unconscious, the unconscious of the whole humanity. Everybody has it; and sometimes from that collective unconscious you get ideas, but because they come from so far away from your conscious, you think that they are coming from somewhere outside you. When Jesus hears the voice of God, it is not God speaking, it is the collective...

... unconscious. But it is so far away that poor Jesus can be forgiven. He simply is mistaken, and he had no idea that there are depths within depths depths behind depths. This collective unconscious is to do with the mythological. Hence, Jung became interested in mythology to discover its existence, just as Freud became interested in dreams to discover the existence of the subconscious. Mythologies are dreams...

... from their collective unconscious. Now science says that perhaps life was born first in the ocean. It comes very close to the fish. And the child in the beginning, in the mother's womb, looks like a fish. He moves from there and passes through all the stages that man has passed through in millions of years - there is a point where he looks like a monkey. Jung's discovery of mythology and its...

... connection with the collective unconscious is of immense importance. But he stopped there because he was afraid, and obsessed with death, just as Sigmund Freud was himself obsessed with sex. Anything you brought to him - I say anything, and I mean anything - he would immediately manage to make it sexual. Whatever it was, it did not matter; he was capable of making it sexual. Freud's whole mind was focused...

... collective unconscious he backed out. He tried many times to approach the idea of death. He went to India because in India people have been thinking about every possible aspect of life for thousands of years. Of course, about death India has thought much more than anybody else - but he avoided the man who could have been of some help. He was asking people who were educated in the West - professors in the...

... disciples that the West had to discover its own methods; it should not use eastern methods, because they could prove dangerous: "They are not our heritage." Now, this is a strange situation and a strange argument. A man who discovers the collective unconscious still believes in East and West.. Then there are two collective unconsciouses: eastern collective unconscious and western collective...

... unconscious. He never became aware of the simple fact that if you talk about collective unconscious then East is no more East and West is no more West. And if you think they cannot meet then you can come and see here in Rajneeshpuram: they are meeting. They have met! Just a few days ago one man from South Africa declared a new conflict. He said the real conflict is not between East and West, it is between...

... thing he was certain of: eastern methods were not to be used. So he avoided the only man alive in India, Raman Maharishi, who could have taken him to the lowest level which Buddha called the cosmic unconscious. But that is almost a death. It is a death, because you are no more there. The cosmos is, but you are no more there. The seeker disappears; he has found what he was seeking, but he is no more...

... there. That's a quantum leap. The subconscious, unconscious, collective and cosmic unconscious - these four layers are under your conscious. Above are also four layers. The question is how to reach the higher states of consciousness. The method is a very strange one, but there is only one way. You have to go down first. You have to enter the cosmic unconscious. Unless you disappear into the cosmic...

... unconscious, you cannot enter into the superconscious, the first level above conscious. What actually happens: as you enter the cosmic unconscious, your subconscious, your unconscious, your collective unconscious all disappear, just like small rivers falling in the ocean - a vast ocean of cosmic darkness. It is a death. And unless you are born again you will not enter the kingdom of God. Jesus must have...

... heard that statement somewhere in India from a Buddhist monk, because it has no source in Jewish religion. Its only source can be a Buddhist source, because that's what Buddha was teaching: that you dive deep into the cosmic unconscious, and as you enter into it, all is darkness, you are lost completely. But wait - don't be in a hurry and don't back out. Don't run back, because where will you go? You...

...." Once you relax in this darkness of the cosmic unconscious, slowly it starts becoming lighter. And the first glimpse of light is the beginning of the superconscious. When it becomes even lighter, so that you can see the tremendous emptiness, then it is the supersuperconscious. When it becomes so strong a light that it becomes unbearable - again you may feel like escaping - it is the collective...

... the unconscious appears, which has very strange things to say to you, very mysterious. No need to be afraid; they are voices from the past, of your past lives and of other people's past lives. Now you are moving into a denser forest, of a tremendous magnitude. Don't become afraid. The voices are very strong, and it is not only voices.... The unconscious remembers not only the voices, not only the...

..., many lives. You have simply to remain a seer, no judgment. Then these start disappearing. And when the collective unconscious opens, then animals and trees and birds - all are available to you. You are not separate from them. Stories like Saint Francis can be right. But there is no miracle in it. This man is perhaps the most important man in the whole of Christian history, because he talked to birds...

... donkey's eyes. As Francis died the donkey died. He could not bear the separation. Now, there is nothing miraculous in it. This man has moved through the collective unconscious; perhaps just one life more and he will be able to enter the cosmic unconscious; and from there begins the upward flight. It's very strange: if you want to go above consciousness, you have to go below consciusness. But there is...
... does not know the truth, and it cannot have it. If this third maxim is borne in mind it will be devoid of principles by and by, will be free from shastras, and free itself from philosophy, religion and ism is gradually. If these three things happen an individual jumps immediately into his unconscious mind. He goes deep within himself. Attachments get broken, and transformations begin as soon as he...

... enters the unconscious mind. We come into contact with the deep surface of life for the first time. We experience life from within for the first time. Unconsciousness is the first stage. Three things are to be kept in mind about unconsciousness. Unconsciousness has its own body. This is composed of atoms cf actions of all his past births. It is his own body of the unconscious. In modern times...

... psychologists like Jung, Freud and Adler talk about the unconscious, but they have no experience of the unconscious as a Sadhak has. The unconscious has been made use of as a principle to understand the conscious. But those who have known the unconscious as a sadhak does, say the body which the unconscious has got is made up of atoms - of actions. The actions of the past innumerable births have their own body...

.... Having entered the unconscious an individual will have to remember that this subtle body of actions is not 'I', this will also perish. This body of mine which is made up of tangible objects, dies in every life-birth. But the body made up of actions dies only once at the time of liberation, it also his to die. We shall have to remember the same point about the inner body in the unconscious which we have...

... kept in mind for the outer body. Both have the same ideas, thoughts, imaginations and desires. The unconscious body is made up of past births, and the unconscious mind is the storehouse of memories of past births. Everything is lying; hidden in it. There is one wonderful law about the mind, it never forgets anything which it has memorized even once. You might say it does not seem so. We forget many...

... it on the tip of the tongue - he knew it - but for the present he does not get it. After some time he goes to the garden, is digging a pit, is smoking or doing some other work. And he speaks out, yes, I now remember the name. Exactly in the same way when you enter into the unconscious all the memories of the past births come to the surface but that is also in the mind. If you remember that this is...

... a also in the mind, and I shall not be able to achieve truth by this mind, then take the second jump. That second jump will be in the collective unconscious. When you jump into collective unconscious from the unconscious, then you can see another person passing in front of you and you will know that he is going to murder someone. You will know what his intentions are. You pre-see all that is going...

... to happen. In that depth we are linked with the unconscious of all. It is a huge and a very deep experience. The whole world begins to appear as one from within, the whole living world is open before you. The whole living world appears as if it is ours. But this is not the ultimate - you still have to jump further. In this condition, the body of actions of all the people, become his body, and man...

..., look like has own, so Meher Baba can say, I have absorbed Gandhi in me after his death. When Nehru died he said the same thing. People will consider him a clever imposter. This will look like a deception from the stage where we live. But he experiences that because he experiences the unconscious mind of all people as his own. He feels whoever dies is absorbed in him. All bodies, the body of actions...

... and the individual goes into cosmic unconscious. And in that state of cosmic unconscious he can say, I am the brahma - the Supreme Being. He then experiences these moon and stars revolving within himself as Swami Ram Tirth always said, 'The moon and the stars, revolve within me, the sun rises within me.' To a psychologist, this man may appear a neurotic or a psychotic. His brain is deranged he moon...

.... Such an individual can say, 'I see the world being created and being destroyed, I see the moon and stars taking births and dying.' The memories of such a person begin to come from the cosmic theory. The people who have talked about the birth of the universe, are mostly those who have experienced cosmic unconscious. When God created the world, when the earth was created, when the moon and stars were...

... created. But the experiences of these individuals are authentic, but not ultimate. If an individual even in this cosmic unconscious, can remember these maxims, he will know that this body also is the body of that huge Brahma. If the body is small - six feet only - or it expands to endless miles, there would be no difference. It makes no difference if the thoughts are mine or of the Supreme Brahma. There...

... it? There is no way beyond it, because there is no beyond. The jump from the cosmic unconscious is into the void, into the Supreme, into the Truth, into mahanirvana, into the moksha. You can call it whatever you will. The chief difficulties are three - hopes of happiness in the world outside, hope for death in the world of body, and hope for truth in the world of mind. These difficulties or hurdles...

... void within. It is a void which is surrounded by bones, flesh and tissues. He is a tathata who becomes like this void. He reaches the fourth stage. To be a tathata is to jump from collective unconsciousness to cosmic unconsciousness. In the condition of a witness, we go from the outer world, and the individual enters the unconscious. In awareness, the individual goes beyond unconscious, and enters...

... collective unconscious. In collective unconscious the individual has to practise to be a tathata, then he enters the cosmic unconscious. There is no Sadhna left after cosmic unconscious. There is no Sadhana in tathata. In this stage, everything in life goes on by itself, no effort is needed to work it up. The effort to go within is no longer there, what one was within is lost. Tathata is the achievement to...
... Available: N.A. Length: N.A. Question 1: BELOVED OSHO, I HEAR YOU OFTEN SAYING THAT THE UNCONSCIOUS IS THE BASEMENT OF OUR MIND WHERE WE THROW ALL UNPLEASANT AND REPRESSED PARTS OF THE EXPERIENCES WHICH WE HAVE GONE THROUGH IN MANY LIVES BECAUSE OUR CONDITIONING DIDN'T ALLOW IT TO BE PART OF THE CONSCIOUS SPHERE. WHAT HAPPENS WITH THE BEAUTIFUL SPIRITUAL EXPERIENCES WE HAVE HAD IN SOME LIVES? THROUGH SELF...

...- HYPNOSIS I HAVE BEEN ABLE TO REMEMBER A LOT OF SUCH EXPERIENCES. IS THERE A TREMENDOUSLY HELPFUL TREASURE OF POSITIVE EXPERIENCES THAT WE CAN RETRIEVE? Any experience that is spiritual cannot be unconscious; by its very nature it has to be part of the superconscious. Just as the unconscious collects all that is ugly, nightmarish, all that we don't want ourselves to know or others to know about, in the...

... same way the superconscious also collects all that is beautiful, magnificent, spiritual. As one passes from one life to another, neither does one remember the unconscious nor does one remember the superconscious. One comes only with the conscious part of the mind, and the journey starts again - although what has been experienced before is retained and will be helpful. If your unconscious is too...

... loaded, it will affect your conscious so that it repeats the same kind of ugly experiences that you wanted to avoid, but if your superconscious has a treasure of beautiful experiences it will attract the conscious so that it moves very easily towards the superconscious. So in hypnosis it can happen: if your unconscious is less powerful than your superconscious, then in hypnosis you will go towards the...

... superconscious and you will enter into those treasures. But they don't belong to the unconscious. When for the first time you see them you will think that you were unconscious of them. That is true: you were unconscious of them, but they were not part of the unconscious mind; they were part of the superconscious, but you were not aware of it. All these six different sections of the mind - leaving aside the...

... conscious mind, which is your day-to- day working mind - have a memory system of their own. In each life whatever you attain, or lose, becomes part of some memory system. If it is on the dark side, it goes towards the unconscious. If it is so dark that even the unconscious feels that it is too heavy for it, then it slips deeper towards the collective unconscious. But if the collective unconscious also...

... feels that it is really the worst that can happen, then it slips into the cosmic unconscious, which is ready to take anything because it is just rocklike; it does not bother what it is. The same happens on the light side, but most people don't get to the superconscious. Once in a while, if somebody has been working to develop his being and not just growing old but growing up, then a few things are...

... one person may collect something in the superconscious; out of millions perhaps one person may collect something in the collective superconscious; out of billions maybe one person collects something in the cosmic superconscious. As you are born, you are born into the conscious mind, which knows nothing about the treasures or dragons that you are carrying in the unconscious. But a little work and you...

..., unlived, is ugly and that it is in the unconscious. They are very puzzled because this cannot be repressed: one is so ecstatic about it that one would like the whole world to know about it, that it is true, that it happens. The question of repression does not arise. But in the change from one life to another life, just so that you don't remember your past life, the mechanism is such that you remember...

... nothing - not the unconscious or the superconscious, or beyond. You come with a clean conscious mind, so a new upbringing, a new teaching, a new conditioning starts. If all these seven layers were remembered, the child would be in much difficulty - as if you are teaching the child seven languages simultaneously. He would be confused, utterly confused. So it is a natural protection against being confused...

... system that you forget the past, but nothing is lost; somewhere it is treasured. That's why it can be remembered. You only forget, it is not dropped out of your existence. It is stored either in the unconscious... mostly in the unconscious, because most people don't experience something which has to be treasured in the superconscious. And any person who has a treasure in the cosmic superconscious is...

... found a treasure to support you. But if it is only from the unconscious, then just become conscious and it will disappear. Question 2: BELOVED OSHO, I SEE THAT PEOPLE GO ON SAYING THAT THEY WANT THE TRUTH - NOTHING BUT THE TRUTH - AND FREEDOM; THEY WANT TO LIVE IN FREEDOM. BUT WHEN IT ACTUALLY COMES DOWN TO IT, NOBODY WANTS TO HEAR THE TRUTH OR LIVE IN FREEDOM. THEY WANT TO CONTINUE TO LIVE IN LIES...

... may be lying, he may be lying not knowing that he is lying, because he has been saying the same thing to many people. He does not mean much, but to you, it touches your heart. Now to know the truth may be disturbing. He may be lying; he may be unconscious, a compulsive liar. The truth may be that he has never loved. That seems to be the situation in the world, that people have never loved, they have...
... the body takes over. We have a robot part in our mind which always takes over. Once you learn something... while you are learning you have to be conscious... once you have learned, the conscious gives it to the robot part, to the unconscious; then it takes charge. So the conscious again becomes free to learn something else. That's the natural way: each thing learned becomes part of the unconscious...

.... But this unconscious goes on growing and by and by this mechanical unconscious surrounds you from everywhere. Surrounded by this mechanical unconscious, one becomes almost a prisoner. To dissolve this mechanicalness one has to go backwards again so that each learned thing is taken back again from the unconscious, brought to the conscious. The more things start becoming conscious, the more you will...

... it bigger this is the fuel - to start making your mechanical acts conscious again. Once you have reclaimed one thing from the unconscious, your- consciousness will burn bright - more fuel is available; then bring another then another.... This is the buddha's way: the path of awareness. And when you have brought all the unconscious things back into the conscious, the unconscious disappears. That is...

... the moment of satori - when the unconscious disappears. That's why we call it enlightenment: one becomes light; all darkness disappears. So read something of Gurdjieff - that will be helpful - because that was his whole method: self- remembering. Read something of the Sufis, Jikr, that is their method. Read something of Buddha, particularly his method of mindfulness. And you are ready for a great...

...! But right now, man is just a machine. Just a small part is non-mechanical - and that is our hope. We can use that small part, that tiny awareness, to create more awareness. And the only way to create more awareness is to go on dissolving the mechanism in us so that each act becomes by and by fully aware. [The new sannyasin asks: Can't I use the unconscious mechanism?] Yes, you can, but use it...

... to walk. It is unconscious, but when you walk very consciously, fully alert, luminous, each step in awareness, the mechanism is there but you are no more unconscious; consciousness is turning over the mechanism. So the mechanism cannot create unconsciousness; it creates consciousness - that's why I call it the fuel. If you are walking unaware of the fact that you are walking - and you can walk...

... because you are accustomed to walk; there is no need to be alert about it - then walking is generating unconsciousness, and that unconsciousness goes on accumulating in us. If many of our acts are unconscious, then we are carrying a load of unconsciousness. That is heavy on our chest; that is the only block there is. When you start turning your consciousness on to the unconscious mechanism, you are...
.... Video Available: N.A. Length: N.A. Question 1: ON MAN'S PATH OF EVOLUTION IS IT POSSIBLE THAT AT SOME TIME IN THE FUTURE HUMANITY AS A WHOLE CAN ATTAIN ENLIGHTENMENT? AT WHAT POINT OF EVOLUTION IS MAN TODAY? With man, the natural, automatic process of evolution ends. Man is the last product of unconscious evolution. With man, conscious evolution begins. Many things are to be taken into account. First...

..., unconscious evolution is mechanical and natural. It happens by itself. Through this type of evolution, consciousness evolves. But the moment consciousness comes into being, unconscious evolution stops because its purpose has been fulfilled. Unconscious evolution is needed only up to the point where the conscious comes into being. Man has become conscious. In a way, he has transcended nature. Now nature...

... cannot do anything; the last product that was possible through natural evolution has come into being. Now man becomes free to decide whether to evolve or not to evolve. Secondly, unconscious evolution is collective, but the moment evolution becomes conscious it becomes individual. No collective, automatic evolution proceeds further than mankind. From now on, evolution becomes an individual process...

.... Consciousness creates individuality. Before consciousness evolves, there is no individuality. Only species exist, not individuality. When evolution is still unconscious, it is an automatic process; there is no uncertainty about it. Things happen through the law of cause and effect. Existence is mechanical and certain. But with man, with consciousness, uncertainty comes into existence. Now, nothing is certain...

... individuality come into existence. You can evolve, but your evolution will be an individual endeavor. You may evolve to become a buddha or you may not. The choice is yours. So there are two types of evolution: collective evolution and individual, conscious evolution. 'Evolution' implies unconscious, collective progress, so it would be better to use the word 'revolution' in talking about man. With man...

... responsibility. You alone are responsible! This responsibility is a great blessing in disguise. With this individual responsibility comes the struggle that ultimately leads to choiceless awareness. The old pattern of unconscious evolution has ended for us. You can fall back into it, but you cannot remain in it. Your being will revolt. Man has become conscious; he has to remain conscious. There is no other way...

... and hold on to the bliss that comes. Unconscious evolution ends with man and conscious evolution - revolution - begins. But conscious evolution does not necessarily begin in any particular man. It begins only if you choose it to begin. If you do not choose it - as most people do not - you will be in a very tense condition. And present- day humanity is like this: nowhere to go, nothing to be achieved...

.... You do not know where you are, you do not know where you are going. Your identity is lost. The situation may even reach such a point that you become suicidal. Suicide is a human phenomenon; it comes with human choice. Animals cannot commit suicide, because to choose death consciously is impossible for them. Birth is unconscious, death is unconscious. But with man - ignorant man, unevolved man - one...

... thing becomes possible: the ability to choose death. Your birth is not your choice. As far as your birth is concerned, you are in the hands of unconscious evolution. In fact, your birth is not a human happening at all. It is animal in nature, because it is not your choice. Only with choice does humanity begin. But you can choose your death - a decisive act. So suicide becomes a definite human act. And...

... evolving. We create gods, or we take refuge in gurus, so that we will not have to be responsible for our own lives, for our own evolution. We try to place the responsibility somewhere else, away from us. If we are not able to accept some god or some guru, then we try to escape from responsibility through intoxicants or drugs, through anything that will make us unconscious. But these efforts to deny...

... infinite. This, and only this, is evolution. I call it revolution because it is not unconscious. You may become egoless or you may not. It is up to you. To be alone is the only real revolution. Much courage is needed. Only a Buddha is alone, only a Jesus or a Mahavir is alone. It is not that they left their families, left the world. It looks that way but it is not. They were not negatively leaving...

...; it is impossible. Innocence is religiousness. To be innocent is the peak of true realization. But true innocence comes only through a conscious revolution; it is not possible through any collective, unconscious evolution. Man is alone. He is free to choose heaven or hell, life or death, the ecstasy of realization or the misery of our so-called life. Sartre said somewhere: "Man is condemned to...
... slave; I could not do anything. And, moreover, fear has no favourites. When it strikes, it strikes all." This is a beautiful parable, one which shows a deep insight into the human mind. You are conscious in everything just in the beginning, and then the unconscious takes over. The unconscious takes charge and the unconscious becomes the master. You can start anger, but you can never end it...

.... Rather, the anger ends you. You can start anything, but sooner or later the unconscious takes charge; you are relieved of your duty. So only the beginning is in your hands, never the end. And you are not the master of the consequences that follow. This is natural because only a very small fragment of the mind is aware. It works just like a starter in your motor car. It starts, and then it is of no use...

... soon the voluntary becomes the non-voluntary and the conscious becomes unconscious, because the conscious is just the upper layer, just the surface of the mind, and nearly the whole mind is unconscious. You start, and the unconscious begins to move and work. So Mulla said, "I am not responsible for what has happened, I am not responsible! I am responsible only for starting, and it is you who...

... told me to start. I started to frighten the boy, then the boy was frightened, then you fainted, then I was frightened, and then everything was a mess." Everything is a mess in our lives also, with the conscious starting and the unconscious taking over every time. If you do not feel it, if you do not realize it, this mechanism, you will always be a slave. and the slavery becomes more convenient...

... moment, just a spark is yours. Then your mechanism has started, and your whole mechanism is unconscious. Why is this so? Why this conflict between the conscious and the unconscious? And there is a conflict. You cannot predict even about yourself. Even you, your acts, are unpredictable to you, because you do not know what is going to happen, you do not know what you are going to do. You are not even...

... consciousness, throw this fragment of the mind which has become conscious, into the dark unconscious, dissolve it, and you are whole. But then you are just like an animal, and that is impossible. Whatsoever you may do, it is not possible. It is conceivable, but not possible. You will be thrown forward again and again. That small part which has become conscious cannot become unconscious again. It is like an...

... unconscious? This must be considered. It is natural. Whatsoever is, is natural. Man has evolved through millions of years. This evolution has created you, your body. your mechanism. The evolution has been a long struggle - millions and millions of experiences of failures, of successes. Your body has learned much; your body has been continuously learning things. Your body knows much, and its knowledge is...

.... This mechanism is unconscious, this mechanism is non-voluntary. Your volition, your will, is not needed because will takes time and there are situations in which no time can be lost. A tiger has attacked you: now there is no time for meditation. You cannot contemplate about what to do. You have to do something without the mind. If the mind comes in you are lost. You cannot think; you cannot say to...

... simultaneously that are very contradictory. You are stepping on the accelerator and pressing the brake also. You do not run, but the body is ready to run. You begin to tremble and heat is created. Now your body wonders, "How are you behaving?" The body cannot understand you. A gap is created. The unconscious is doing one thing and the conscious goes on doing something else. You are divided. This gap...

... divided. Man is born divided. So what to do? How not to create this gap and how to bring awareness to every cell of the body, to every nook and corner of your being? How to bring awareness? That is the only problem for all religions, for all of yoga and for all systems for Enlightenment: how to bring consciousness to your total being so that nothing is unconscious. Many methods have been tried, many...

... penetrates. And you have many, many cells - seventy million cells in your body. You are a big city, a big nation. Seventy million cells, and now they are all unconscious. Your consciousness has never reached them. Grow in consciousness and every cell is penetrated. And the moment your consciousness touches the cells, it is different. The very quality changes. A man is asleep; the sun rises and the man is...

... center, you become a master. This sutra says, "To be established in the sun of awareness is the only lamp." So why are you taking an earthen lamp to the temple? Take the inner lamp! Why are you burning candles on the altar? They will not help. Kindle the inner candle! Become a Buddha-body! Let your every cell become conscious; do not allow any part of your being to remain unconscious...

... unconscious thing. And breath is prana, breath is the Bergsonian elan vital: the vitality, the very vitality, the very light - and it is unconscious. You are not aware of it. If you needed to be aware of it, you might drop dead any moment because then it would be very difficult to breathe. I have heard about certain fishes which cannot sleep for more than six minutes, because if they sleep more they die...

... dead. He will not come back again. This is a scientific observation. It would be a problem with you also if you had to remember it - if you had to do breathing. Then you would have to remember constantly in order to do it, and you cannot remember anything even for a single moment. If one moment is missed, you will be no more. So breathing is unconscious; it does not depend on you. Even if you are in...

... cannot do both - think and breathe consciously. A thought comes to your mind, and your attention is withdrawn. A single thought and you become unconscious of your breathing process. So Buddha used a very simple technique and a very vital one. He would say to his bhikkhus, "Do whatsoever you are doing, but do not forget a simple thing: remember the incoming and outgoing breath. Move with it; flow...

..., just like with breathing. He has to be conscious of it; when actually going into the sex act, he has to be conscious. Your very body, the sex energy, comes to a peak to explode. The Tantric SADHAK - seeker - comes to the peak consciously, and there is a method to judge. If sex release happens automatically and you are not the master, then you are not conscious of it. Then the unconscious has taken...

... over. Sex comes to a peak, and then you cannot do anything but release. That release is not done by you. You can start a sexual process, but you can never end it. The end is always taken over by the unconscious. If you can retain the peak and if it becomes your conscious act to release it or not to release it, if you can come back from the peak without release or if you can maintain that peak for...

... your stomach is full, you begin to feel sleepy, you begin to feel unconscious. You want to go to sleep. But when you are hungry, fasting, you cannot sleep. Even in the night you will turn this way and that. You cannot sleep on a fast. Why can't you sleep? Because it is dangerous to life. Now sleep is a secondary need. The first need is food, to get food. That is the first need. Sleep is not a problem...
..., wait for a few hours and see. Those who are working on their own, good, leave them; but otherwise, force them. [A group member said he had vivid dreams and nightmares which affected him.] You have to learn to befriend your dreams. Dreams are a communication from the unconscious. The unconscious wants to say something to you. It has a message for you. It is trying to create a bridge with the conscious...

... mind. Analysis is not needed because if you analyse the dream, then again the conscious becomes the master. It tries to dissect and analyse and forces meanings which are not of the unconscious. The unconscious uses poetic language. The meaning is very subtle. It cannot be found by analysis. It can only be found if you start learning the language of the dream. So the first step is to befriend the...

... that you and your unconscious are coming closer and closer. The closer you come, the less dreams you will have because then there is no need for the dream. The unconscious can deliver its message even when you are awake. There is no need for it to wait for when you are asleep. No, it can give you its message any time. The more and more close you come, the more the conscious and unconscious start...

... overlapping each other. That's a great experience. You feel, for the first time, one. That's what Yoga is - to become one. You feel a unity arising. No part of your being is denied. You have accepted your wholeness. You start becoming whole. By and by your unconscious becomes conscious and your conscious becomes unconscious. They both become one. And it is one of the greatest symphonies when the unconscious...

... becomes conscious and the conscious becomes unconscious. That means that your male mind and your female mind are moving into a deep orgasm. That means that your man and your woman, your yin and yang are meeting, copulating: A great energy arises... great energy is released. Then you are no more a man or a woman, because man is conscious and woman is unconscious in you. In a woman it is just the reverse...

.... So allow it to happen. Ordinarily we have been brought up to deny. A man has been brought up to be just a man and to never be like a woman. A man has been taught always to be conscious, rational, logical, so we have been denying the illogical, the irrational. Because of that denial, we have thrown much of our being into darkness. That's what the unconscious is... and the unconscious is our source...

... of life. It is there that we are rooted. It is our earth. So whenever your mind is doing something that goes against your nature, the unconscious gives you the message - first politely, but if you don't listen, nightmarishly. Then it becomes violent, very agitated, because you are moving in danger and it has to be violent and agitated. A nightmare is nothing but the shouting of the unconscious, a...

... destroys the whole beauty of a dream. So I use the word 'befriend'. Just embrace the dream... go with it. It wants you to go somewhere. Your unconsciousness wants you to reach to some deep experience. Hold the hand and tell the unconscious, 'I am ready. I am coming with you.' Do this for three weeks and then tell me how you feel. [A group member said that while listening to people in the group structure...
... dream, then enacting it in the morning can be of tremendous help because in the night you were asleep. The dream was there, the message was there, the message was delivered by the unconscious, but the conscious was fast asleep. So it was as if you were drunk and somebody called you and you took the phone somehow, and you listened, but you cannot remember exactly what the message was because you were...

... drunk. The message was delivered, the unconscious delivered a certain message - that's what a dream is: a packaged message from the unconscious that you are doing something wrong, that you are moving against nature, that you are going against me, that you are going against yourself. It is a warning from the unconscious that enough is enough, stop! Come back home, be natural, be more spontaneous. Don't...

... immediately you become disconnected. You will remember the dream, now the mechanism has to be understood. The dream is a message from the unconscious to the conscious because the conscious is doing something which the unconscious feels is unnatural. And the unconscious is always right, remember; the unconscious is your nature. The conscious is cultivated by the society, it is a conditioning. The conscious...

... means society inside you. It is a trick of society. The conscious is doing something which the unconscious feels is too much against nature, so the unconscious wants to give a warning. In the morning, when you remember, again you will remember from the conscious, again the conscious will interfere. Whatsoever is against it, will not be allowed; whatsoever is sweet will be allowed. But that is not the...

... point. The bitter part was the real message. But try it. What they do in psychodrama can be useful. Rather than remembering a dream, re-living a dream is more useful. And -they are different. When you remember, you remember from the conscious; when you re-live, you re-live from the total. In re- living there is more possibility that the unconscious will again be able to give some messages. For example...

... message otherwise it wouldn't have been repeated. And it was repeated - that simply shows that Gorky never understood it. Once you understand a dream, once the message is delivered, the dream stops. If a dream is continuously repeated, that simply shows that you have not understood it, so the unconscious goes on knocking at your door. It wants you to understand it. Remembering is one thing - you can...

... trees? Is the sun there in the sky or is it night? Visualise it, stand on the road and visualise it and let it be as colourful as possible - because the unconscious is very colourful. The conscious is just black and white, the unconscious is very psychedelic. So let it be colourful. See the glory of the trees, the colour of the flowers, the brightness of the stars. Feel the road, the touch underneath...

... of the memory, you are re-living it. And through this sensitivity of taste, touch, air, feel, coolness, warmth, greenery, colour; it again becomes real. Again the unconscious will start giving you messages. They can be of tremendous value. But there is a limit to it. Try to understand in this way but always remember that whether the dream is seen in the night or re-lived in the day, it is a dream...

.... And below the unconscious - or beyond the unconscious - is still another door of your being that has to be opened. Freud and the Freudians think that man ends with the conscious and unconscious. Man does not end with the conscious and unconscious, there is a super-conscious-element also. And that is truer. So, don't think that the conscious is the only mind. Before Freud it was thought that the...

... conscious was the only mind. When Freud introduced the concept of the unconscious for the first time, he was laughed at, ridiculed, because people said, 'What nonsense! How can mind be unconscious? Mind means consciousness. If it is unconscious, it is not mind; if it is mind, it is conscious.' Of course, their grammar was right and their language was true - but existentially they were wrong. And Freud by...

... religion - religion is not something accidental, it is very essential. You have to recognise it. And you have to recognise its claims. Man is conscious, unconscious and super-conscious. Man is a trinity - that is the meaning of the old concept of the trinity in Christianity, Judaism. In the East we have the concept of trimurti - three faces of God, three faces of being. Man is a triangle. The third has...

..., you will be coming close to me. The question is from Priya. She has asked today, but three weeks ago I gave her a message to go and dance every day. Her question has come today but it reached me three weeks ago. It may have reached to her self today, to her own conscious it may have come today - but three weeks ago I suddenly felt that a deep desire to come close to me was arising in her unconscious...

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