BELOVED OSHO, YOU ARE MY FAVORITE MEDITATION. DO BUDDHAS MIND BEING
GAZED ON FOR MORE THAN THREE SECONDS AT A TIME?
The question is from Maneesha. It is tremendously important to understand.
JESUS was taking his leave from his disciples. The last night, when he was going to be
arrested, breaking the bread he said, "This is my flesh, this is my meat; you eat it."
Pouring the wine he said to his disciples, "This is my blood; you drink it." What he is
saying looks very crude, but the meaning is very significant: a disciple has to become a
cannibal. He has to eat his Master, his Master's vibes. The very presence of the Master
has to be swallowed, chewed, digested. A Buddha exists only for that: so that you can eat
him. Of course, it depends on you what will happen after you have eaten a certain vibe.
The transformation will happen within you; you will have to be very careful.
There are people who eat food, the best of foods you can give to them, and they will only
produce manure and nothing else. There are people who will produce something more:
thinking, philosophy, mind. There are a few more -- very rare -- who will produce
something still higher: poetry, music, love, And there are very rare souls who will
produce something even higher: prayer, meditation. And there are only a few, few and far
between in the history of humanity, who will eat the same food you eat and will produce
God, or NIRVANA. It is the same food that we eat. The poet also eats the same food that
you eat, but something becomes poetry out of that food. An essential part of the food
becomes poetry; it bursts out in song. A dancer also eats the same thing as a soldier, but
the soldier only produces violence and the dancer produces grace. It depends on you how
you will use my presence.
Meditate as much as you can; that is the most basic thing -- everything else is secondary.
And there is no limit to it: as much as you can digest, digest. There is no excess in it,
there cannot be. The more you do, the more you will feel you can do still more. Until
your whole being is transformed into the same kind of presence as your Master, go on
meditating.
Another scene....
Bodhidharma lived in China for many years, and then one day he decided that now the
time had come for him to go back to his home. He wanted to return to the Himalayas, he
wanted to die in the Himalayas. He gathered his disciples, the four foremost disciples,
and he asked them, "What is truth?"
The first said something which was philosophical, logical, very systematic, but
Bodhidharma was not happy. He looked very sad. He said, "You have only my skin."
He asked the other; he said something. His answer was a little better than the first one:
more intuitive, less intellectual, more poetic, more musical. Bodhidharma said, "You
have my flesh"; but still he was not very happy.
He asked the third the same question: what is truth? The third was still better; he said
something which was more existential, had a glimpse of realization in it, just a ray of
light. Bodhidharma was not unhappy, but not yet happy. He said, "You have my bones."
And then he asked the fourth, and the fourth said nothing. The fourth answered with
silence. Bodhidharma looked into his eyes: they were like an infinite abyss, a bottomless
abyss. And the disciple fell unto his feet without uttering a word. Bodhidharma must have
danced in his innermost being. He was tremendously happy; at least one had understood
him totally. He said, "You have my marrow, my very soul."
These four were all cannibals; they were eating the Master. But one produced only the
skin; the other produced flesh; the third produced bones; the fourth exactly reflected the
Master, gave birth to the Master again in his being.
So while you are here with me, let it be your deepest meditation. I speak to you -- not that
there is something to be told to you. It is just a device. It is just a device so you can be
close to me; it is just a device so you can be engaged in listening and your being can be in
deeper contact with me. You have learned the ways of language; it is very difficult for
you to sit silently with me. If you sit silently you will be far away, you will be lost in your
thoughts. There will be a great distance between me and you. I have tried that.
I used to sit silently with people, but I found they were FAR away, thousands of miles
away in their thoughts. They look physically just close; spiritually they are not there at
all: somebody is moving into his past, somebody has already moved into some
imagination in the future. I used to look into them and I found they were not there, they
were somewhere else. Only their bodies were there -- empty shells, hollow. Their minds
were not there. And if your mind is not there it is very difficult for your soul to be there.
I talk to you so your mind becomes engaged in my thoughts. While you are engaged in
my thoughts, at least you will be able to avoid your thoughts. You will be closer to me --
closer than you can be while you are thinking your thoughts. At least my thoughts are
mine: they come from a deep emptiness, they carry the flavor, they have a subtle vibe in
them. While engaged with me in a verbal communication, listening to me attentively,
your mind becomes engaged, and your mind cannot go to the past and cannot go to the
future. It has to be here, it has to be attentive, it has something to do here. While the mind
is engaged in my words, I can communicate on a different level too; your being is close
to me. And just being close is enough.
That's the meaning of SATSANGA: just to be close to someone who has disappeared,
just to be close to someone who is no more, just to be close to someone who is just a
tremendous nothingness.
Coming closer to this nothingness, you will also start disappearing and melting. It is
natural. There will be a few moments when you will suddenly disappear. Those are the
moments when you have tasted something of me. When you disappear, when you are
completely lost, when the mind has simply stopped functioning -- you are just a pure
attention -- then you and I are not two. Then there is no l-thou relationship. Then only
one exists in which the I and the thou both have dissolved. Then we overlap each other:
then your center is my center and my center is your center.
The more these moments come to you, the more you will produce the highest
possibility... your destiny.
So Maneesha, go on meditating on me as much as you can.
And I know her -- she has been doing it; she has been very attentive, very aware. And
with a great care and love, she has been absorbing me.
You ask, "Do Buddhas mind being gazed on for more than three seconds at a time?"
They cannot mind because they don't have any mind. In fact if you don't gaze at them,
they feel sorry for you. If you look here and there and don't look directly to them, they
feel sorry for you. You are thirsty and pure water is available, but you go on looking
sideways. You don't look straight, you don't look direct, you don't look immediate. You
will miss. Look at me, not only looking -- because eyes can absorb the subtlest vibe. It is
a way of eating.
Eat me, be cannibals. And remember, what I am saying is not important at all. What I am
being here is important. So don't be lost in my words: they are just toys to play with.
Listen to my being, to my presence.
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