Is twenty minutes of meditation a day enough to experience Satyam, Shivam, Sundram?

Beloved Osho, not counting the discourses, is twenty minutes of meditation a day enough to see me along the path and lead me to experience the satyam, shivam, sundram you are pointing us towards?

Vimal, first you cannot be allowed not to count the discourses, because your meditations cannot happen without these discourses. These discourses are the foundations of your meditation. I am crazy but not that crazy that I should go on speaking four hours a day if it does not help you in meditation! Do you think I am trying to distract you from meditation? And then you are such a miser, Vimal. I never thought you were so miserly that just twenty minutes in twenty-four hours... not even twenty-four minutes! You have missed my basic standpoint completely. I don't want you to think of meditation within limits; I want meditation to become your very life. In the past this has been one of the fallacies: you meditate twenty minutes, or you meditate three times a day, you meditate five times a day -- different religions, but the basic idea is that…

Beloved master, can a person meditating an hour a day gain enlightenment in this life?

It has been found by all the great meditators of the world that just forty-eight minutes, exactly forty-eight minutes, are enough to make you enlightened. But to meditate for forty-eight minutes - I'm not even making it sixty, I'm giving you the exact time - is not an easy thing. Even to meditate for a single minute, a whole single minute, sixty seconds, is a difficult thing - but not impossible. You can try it to check. Just put a small watch in front of you with a second hand, and start looking at the second hand the moment it moves from twelve. Just keep watching the second hand and see how long you can manage watching it. At the most, somewhere between ten to twelve seconds you will have missed, you will have gone somewhere else. And by the time you come back, a few seconds are lost, the…

My own statement is this: sin is that which takes a person away from himself; virtue is that which brings him nearer to himself. There is no other meaning to sin and virtue. Keep this in mind. And keep another thing in mind: the awareness of your chitta will gradually increase. Whatever you do, you will do more consciously. You did it yesterday too, the day before as well, but not so consciously. If you eat, you will eat consciously. If you speak, you will speak consciously. If you walk on the road, you will walk consciously. An awareness, a wakefulness, will go on increasing. And thus the first difference will appear: the more awareness grows, the harder it becomes to err. How can a man full of awareness get angry? How can a man full of awareness quarrel? How can a man full of awareness steal?

First, they have created a great hurry in people -- that's why the West is in so much of a hurry. The roots go deep into the religions that have dominated the western mind. If there is only one life, only this life and then you will be in the grave, who knows for how long... who knows when the last Judgement Day will come? For almost an eternity you will be in the grave, so make as much as you can make of your small life -- it is not much. If you are going to live sixty years, twenty years will be wasted in sleep. Of the remaining forty years, for twenty years you will be working as a clerk or as a teacher or as a D.T. collector or as an engineer. There are thousands of kinds of stupid professions in which one can waste one's life.

A friend has asked, Osho, why do you place so much emphasis on meditation or sadhana? Reading spiritual and philosophical texts, or listening to sages like Krishnamurti or yourself and then reflecting—Is the understanding that arises from these not sufficient for transformation? Isn’t that itself sadhana? Then what is the point of sitting for meditation? If meditation means witnessing, there is full opportunity for it all day, in every activity. So why meditate separately? Why sit apart?

So the day Krishnamurti’s mind dropped, whatever the last state of that mind was—its final mood of opposition to gurus and methods—remained with that mind. Whenever Krishnamurti uses the mind to speak to you, that same mind—which was retired from service forty years ago—has to be brought into use. There is no other mind with him. Naturally he uses that mind. Therefore, even what he does not want to say, what he ought not say, gets said. It comes along with that mind. Imagine you have an old car that you have put away. You no longer use it; you walk. But for forty years the car has been standing in your house. Sometimes you need to go fast and walking won’t do; you bring out your old car—and with rattles and bangs that keep the whole neighborhood awake, you drive off. Almost like this is the mind. The day…