`One thing to be understood is that
silence is not part of mind. So whenever
we say, "He has a silent mind," it is
nonsense. A mind can never be silent.
The very being of mind is anti-silence.
Mind is sound, not silence. So when we
say: "He has a silent mind," it is wrong. If
he is really silent, then we must say that
he has no mind.'
A "silent mind" is a contradiction in
terms. If mind is there. it cannot be
silent; and if it is silent, it is no more.
That is why Zen monks use the term "no-
mind", never "silent mind". No-mind is
silence! And the moment there is no-mind
you cannot feel your body, because mind
is the passage through which body is felt.
If there is no-mind, you cannot feel that
you are a body; body disappears from
consciousness. So in prayer there is
neither mind nor body -- only pure
Existence. That pure Existence is
indicated by silence -- mouna.
How to attain to this prayer, to this
silence? How to be in this prayer, in this
silence? Whatsoever you can do will be
useless; that is the greatest problem. For
a religious seeker this is the greatest
problem, because whatsoever he can do
will lead nowhere -- because doing is not
relevant. You can sit in a particular
posture: that is your doing. You must
have seen Buddha's posture. You can sit
in Buddha's posture: that will be a doing.
For Buddha himself this posture
happened. It was not a cause for his
silence; rather, it was a by-product.
When the mind is not, when the being is
totally silent, the body follows like a
shadow. The body takes a particular
posture -- the most relaxed possible, the
most passive possible. But you cannot do
otherwise. You cannot take a posture first
and then make silence follow. Because we
see a Buddha sitting in a particular
posture, we think that if this posture is
followed then the inner silence will
follow. This is a wrong sequence. For
Buddha the inner phenomenon happened
first, and then this posture followed.
Look at it through your own experience:
when you get angry, the body takes a
particular posture, your eyes become
blood-red, your face takes a particular
expression. Anger is inside, and then the
body follows. Not only outwardly:
inwardly also, the whole chemistry of the
body changes. Your blood runs fast, you
breathe in a different way, you are ready
to fight or take flight. But anger happens
first, then the body follows.
Start from the other pole: make your eyes
red, create fast breathing, do whatsoever
you feel is done by the body when anger
is there. You can act, but you cannot
create anger inside. An actor is doing the
same every moment. When he is acting a
role of love, he is doing whatsoever is
done by the body when love happens
inside -- but there is no love. The actor
may be doing better than you, but love
will not follow. He will be more
apparently angry than you in real anger,
but it is just false. Nothing is happening
inside.
Whenever you start from without, you
will create a false state. The real always
happens first in the center, and then the
waves reach to the periphery. That is
why this sutra says that prayer is silence.
The innermost center is in prayer. Start
from there.
T IME
YOURSELF
INTO
T IMELESSNESS
If you just put a watch with a
second hand in front of you and
keep your eyes on the second
hand, you will be surprised: you
cannot continue to remember
even for one minute completely.
Perhaps fifteen seconds, twenty
seconds, at the most thirty
seconds, and you will forget. You
will get lost in some other idea --
and then suddenly you will
remember that you were trying
to remember.
Even to keep awareness continuous for
one minute is difficult, so one has to be
aware that it is not child's play. So when
you are trying to be aware of the small
things of life, you have to remember that
many times you will forget. You will go
far away into something else. The
moment you remember, don't feel guilty
-- that is one of the traps.
If you start feeling guilty, then you
cannot come back to the awareness that
you were practicing. There is no need to
feel guilty, it is natural. Don't feel
repentance. It is simple, and it happens to
every seeker. Accept it as natural;
otherwise you will be caught in
repentance, in the guilt that you cannot
remember even for a few moments and
you go on forgetting.
Mahavira is the first man in history who
has actually worked out that if a man can
remember, be aware for forty-eight
minutes continuously, that's enough -- he
will become enlightened, nobody can
prevent him. Just forty-eight minutes...
but it is difficult even for forty-eight
seconds -- so many distractions.
No guilt, no repentance -- the moment you
remember that you have forgotten what
you were doing, simply come back;
simply come back and start working
again.
My emphasis is: simply come back. Don't
cry and weep for the spilled milk, that is
stupid.
It will take time, but slowly you will
become aware that you are remaining
alert more and more, perhaps for a whole
minute, perhaps two minutes.
And it is such a joy that you have been
aware for two minutes -- but don't get
caught in the joy.
Don't think that you have attained
something. That will become a barrier.
These are patterns where one is lost. Just
a little gain and one thinks one has come
home. Go on working slowly, patiently.
There is no hurry -- you have eternity at
your disposal.
Don't try to be speedy. That impatience
will not help. Awareness is not like
seasonal flowers that grow in six weeks'
time and are then gone. Awareness is like
the cedars of Lebanon which take
hundreds of years to grow; but they
remain for thousands of years and rise to
one hundred and fifty feet, two hundred
feet high in the sky. They are really very
proud people.
Awareness grows very slowly, but it
grows. One has to just be patient.
As it grows you will start feeling many
things which you have never felt before.
For example, you will start feeling that
you are carrying many tensions in your
body of which you have never been
aware because they are subtle tensions.
Now your awareness is there you can feel
those very subtle, very delicate tensions.
So wherever you feel any tension in the
body, relax that part. If your whole body
is relaxed, your awareness will grow
faster because those tensions are
hindrances.
As your awareness grows even more, you
will be surprised to know that you don't
dream only in sleep; there is an
undercurrent of dreaming even while you
are awake. It goes just underneath your
wakefulness -- close your eyes any
moment and you can see some dream
passing by like a cloud in the sky. But
only when you become a little more
aware will it be possible to see that your
wakefulness in not true awakenedness.
The dream is floating there -- people call
it daydream. If they relax in their chair
for a moment and close their eyes,
immediately the dream takes over. They
start thinking that they have become the
president of the country, or they are
doing great things -- or anything, which
they know at the very moment they are
dreaming is all nonsense. You are not the
president of the country, but still the
dream has something in it, that it
continues in spite of you.
Awareness will make you aware of layers
of dreams in your waking state. And they
will start dispersing, just as you bring
light into a dark room and the darkness
starts dispersing.
Reference ;
Osho Awareness
http://www.osho.be/New-Osho-NL/EnglBooks/Awareness.htm
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