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    Osho Rajneesh Book "The Perfect Way"

    The Perfect Way

    The First Morning
    4 June 1964 am

    It is a delight to see you. In this solitary place you have come together to realize God, to find the
    truth, to know your own selves. But may I ask you a question? Is what you are seeking separate
    from you¿ You can search for someone who is away but how can you seek that which is your own
    self¿ Your own self cannot be sought in the sense in which everything else is sought because in this
    case there is no difference between the one who is seeking and the one who is being sought. You
    can seek out the world but you cannot seek your self. He who goes out in search of his self goes
    farther away from his self. It is important to understand this fact fully. Only then the search may be
    possible. If you want the material things of the world you have to look outside yourself, but if you
    want to find your self you have to be composed, unruffled, and to abandon all seeking. What you
    really are can only be seen in perfect calm and emptiness.

    Remember that a search is also an excitement, a tension, that it is a desire and a passion as well.
    But the soul cannot be realized through passion. This is the difficulty. Passion indicates that one
    desires to become something or to attain something, while the soul is already there within one. The
    soul is what I, myself, am. Passion and the soul lie in the opposite directions. They are opposite

    Therefore understand fully that the soul can be realized but it cannot be the object of desire. There
    cannot be any desire as such for the soul. All desire is worldly; no-desire is spiritual. It is desire
    and passion that make up the world. Whether this passion or desire is for money or for religion, for
    authority or for the realization of God, for worldly pleasures or for the liberation of moksha, it makes
    no difference. All passion is ignorance and bondage.

    I do not ask you to desire the soul. I only ask you to comprehend the nature of desire. The
    understanding of passion frees one from passion because it reveals its painful character. The
    knowledge of pain is freedom from pain. Nobody, having known pain, can want it. And when
    there is no desire, when the mind is neither disturbed by passion nor searching for anything, then at
    that very moment, at that calm and tranquil moment you experience your real authentic being. The
    soul declares itself when passion disappears.

    Therefore my friends, I ask you not to hanker after the soul but to understand desire itself and to rid
    yourselves of it. Then you will know and will realize the atman, the soul.
    What is religion? Religion, dharma, has nothing to do with thoughts or with thinking. It has to do
    with no-thinking. Thinking is philosophy. It gives you results or conclusions but does not bring you
    satisfaction. Dharma is contentment. The process of logic is the doorway to thought while samadhi
    is the gateway to contentment.

    Samadhi is the result of shunya and chaitanya, of emptiness and consciousness. The mind must be
    empty but watchful, and in that state of tranquility the door to truth opens. Truth is realized only out
    of emptiness and one’s whole life is subsequently transformed.

    We reach the stage of samadhi through meditation, but what is generally understood as meditation
    is not true meditation. It too is thinking. Possibly the thoughts relate to the soul or to God but they
    are still thoughts. To what the thoughts relate makes no difference. In reality all thoughts pertain to
    another, to an outsider. They relate to what is not the self, to the material. There cannot be thought
    about the self because for thought to exist, two are needed. Therefore thought cannot take you
    beyond duality. If one is to realize this unity, to live in the self and to know it, then meditation, not
    thinking, is the way.

    Thought and meditation are in diametrically opposite directions. The former moves outward; the
    latter, inward. Thought is the way to know the other; meditation, the way to know the self. But
    thought is generally taken for meditation. This is a very serious and widespread mistake and I want
    to caution you against this fundamental error. Meditation means becoming actionless. Meditation is
    not action but a state of being. It is being steady in one’s own self.

    In action we come into contact with the outside world; in inaction, with ourselves. When we are
    not doing anything we become aware of what we are, but we are constantly involved in different
    activities and do not know ourselves. We do not even remember that we exist. We are deeply
    preoccupied. At least the body rests but the mind does not rest at all. Awake, we think;p asleep, we
    dream. Engrossed in these constant preoccupations and activities, we simply forget ourselves. In
    the press of our own affairs we lose ourselves. How strange this is! But it is a fact. We have become
    lost, not in the crowds of other people, but in our own thoughts, in our own dreams, in our own
    preoccupations and activities. We have become lost in ourselves. Meditation is the way to extricate
    ourselves from this self-created crowd, from this mental wanderlust.

    By its nature meditation cannot involve any action. It is no-action. It is a term for an unoccupied
    mind. This is what I teach. It may look rather odd to say that I teach no-action and to say that we
    have gathered here to practice no-action but the language of man is very poor and very limited.
    Designed to express action only, it is never able to express the soul. How can what is fashioned for
    speech express silence? The world ”meditation” suggests that it is some sort of action but it is by no
    means action of any kind. It would be wrong of me to say I was ”practicing” meditation; it would be
    correct to say I was ”in” meditation. It is just like love. I am in love, but love cannot be manufactured.
    Hence I say meditation is a state of mind. It is of prime importance to be clear about this at the

    We have not gathered here to do anything but have come to experience that state where we simply
    are, where no action takes place, where there is no smoke to suggest action and only the burning
    flame of being remains, where only the self remains, where even the thought that ”I am” no longer
    remains, where simply ”being” remains. This is shunya, emptiness. This is the point where we see
    not the world, but truth. It is in this void, in this emptiness that the wall that keeps you from knowing
    your self topples, that the curtains of thought rise and wisdom dawns. At this point you do not think,
    you know. Then there is vision; then there is realization.

    But the words ”vision” and ”realization” are not quite appropriate because here there is no difference
    between the knower and the known, no difference between the subject and the object. Here there
    is neither the known nor the knower, simply knowing. In this context no word is suitable. ”No-word”
    is the only appropriate word. If anyone asks me about this state I remain silent – or you might say I
    convey my answer through my silence.

    Meditation is no-action. Action is something we may or may not do according to our wishes. But
    there is a difference between one’s nature and one’s actions. One’s nature is not action, it is neither
    doing nor non-doing. For example, understanding and sight are parts of our nature, parts of our
    being. Even if we do nothing they will still be there. Nature is constantly present in us and only that
    which is constant and continuous can be called natural. Nature is not something of our making, it
    is our foundation. It is ourselves. We do not create it, it is an intrinsic cohesion. We call it dharma.
    Dharma means our nature; it means pure existence.

    This constant and continuous nature of ours is suppressed by the scattered direction of our actions.
    Just as the sea is covered by waves and the sun by clouds, we are covered by our own actions.
    The layer of activities on the surface hides that which is deep inside. Insignificant waves hide from
    our view the unfathomable depths of the ocean. How strange it is that the mighty is suppressed by
    the trivial, that a speck in the eye renders mountains invisible! But the sea does not cease to exist
    because of the waves. It is the soul of the waves and is present in them as well. Those who know
    even recognize it in the waves, but those who do not know must wait until the waves subside. They
    can only look at the ocean after the waves disperse.

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