Rom Rom Ras Peejiye #6
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Read in Original Hindi (मूल हिन्दी)
Questions in this Discourse
A question has been asked… it relates to meditation, so it would be appropriate to understand it for two minutes… A friend has asked: Osho, it seemed to me that even in meditation this too is suggestion, auto-suggestion, a kind of self-hypnosis. And I said in the morning that self-hypnosis is not right; I said yesterday as well that falling into self-hypnosis is not right. But these are suggestions too—the suggestions of meditation. He has asked about this.
Certainly, these too are suggestions. But there are two kinds of suggestion. One is self-hypnosis, which we can call positive hypnosis: we begin to imagine something, give it a shape, and then become fascinated by that shape. The second is negative hypnosis: we don’t create any shape; rather, we drop the shapes already formed—drop all shapes. And when all shapes fall away, only we remain, alone.
We are all hypnotized. Therefore, the hypnosis used in meditation is not hypnosis but de-hypnosis. We are hypnotized. Our sorrow, our anxiety, our restlessness are a kind of hypnosis in which we have immersed ourselves. This has to be broken; we have to return. This hypnotized state has to be broken.
If a thorn gets stuck in a man’s foot, to remove it he brings another thorn. Someone might say, “What madness is this? One thorn is already stuck, and now you bring another! This second is also a thorn.” He will say, “Certainly, the second is also a thorn—but with it I will remove the first.” He will remove the first thorn with the second.
The mistake would be to leave the second thorn lodged in the wound where the first was—that would be wrong. But if he throws the second thorn away along with the first, then there is no mistake.
So, as long as you are restless, the practice of meditation has meaning. The day you become quiet, that day the practice of meditation is to be thrown away; you are not to go on carrying it. The practice of meditation will be discarded like the thorn on the very day you become quiet; then it is not needed.
Therefore I say, the completion of meditation is the day meditation becomes useless—when there is no need for it. That day the mind is quiet, the thorn has been removed. Then we will throw away the second thorn too; there is no further need.
It is only the restlessness of our mind… and that restlessness we have, in a way, erected within ourselves by giving ourselves suggestions—this we will dissolve. In meditation we are not erecting any new imagination or emotion. When all restlessness and the mind’s thoughts drop to zero, what we know in that zero is not any form created by our suggestion. In that emptiness we know that which is within us—for which we are not making any imagination, any desire, any form. We are dissolving the waves that have arisen on the mind. Those waves came through hypnosis, and through hypnosis they will be dissolved. What remains—our essential nature, the being of the self—will become our experience. That experience does not come from hypnosis. Just as if I come to you and have to return, I must return by the same road.
This is the returning: meditation is returning from restlessness. Self-realization does not happen through meditation; through meditation only restlessness is dissolved. Then what remains—and what is known in that zero moment—will be self-realization; it will be truth-realization.
We are not doing any hypnosis for truth, not thinking any thought about truth, not imagining truth, not forming any concept of truth. Whatever concepts have become formed in the mind, we are de-conditioning them, de-hypnotizing them, bidding them farewell, bringing them to zero. When they depart and the mind remains pure and innocent, then what it knows is not our imagination, not our suggestion—it is that which is. About that, tomorrow morning I will speak to you.
A few more questions remain; about them I will speak with you tonight and tomorrow afternoon.
This sitting is complete.
We are all hypnotized. Therefore, the hypnosis used in meditation is not hypnosis but de-hypnosis. We are hypnotized. Our sorrow, our anxiety, our restlessness are a kind of hypnosis in which we have immersed ourselves. This has to be broken; we have to return. This hypnotized state has to be broken.
If a thorn gets stuck in a man’s foot, to remove it he brings another thorn. Someone might say, “What madness is this? One thorn is already stuck, and now you bring another! This second is also a thorn.” He will say, “Certainly, the second is also a thorn—but with it I will remove the first.” He will remove the first thorn with the second.
The mistake would be to leave the second thorn lodged in the wound where the first was—that would be wrong. But if he throws the second thorn away along with the first, then there is no mistake.
So, as long as you are restless, the practice of meditation has meaning. The day you become quiet, that day the practice of meditation is to be thrown away; you are not to go on carrying it. The practice of meditation will be discarded like the thorn on the very day you become quiet; then it is not needed.
Therefore I say, the completion of meditation is the day meditation becomes useless—when there is no need for it. That day the mind is quiet, the thorn has been removed. Then we will throw away the second thorn too; there is no further need.
It is only the restlessness of our mind… and that restlessness we have, in a way, erected within ourselves by giving ourselves suggestions—this we will dissolve. In meditation we are not erecting any new imagination or emotion. When all restlessness and the mind’s thoughts drop to zero, what we know in that zero is not any form created by our suggestion. In that emptiness we know that which is within us—for which we are not making any imagination, any desire, any form. We are dissolving the waves that have arisen on the mind. Those waves came through hypnosis, and through hypnosis they will be dissolved. What remains—our essential nature, the being of the self—will become our experience. That experience does not come from hypnosis. Just as if I come to you and have to return, I must return by the same road.
This is the returning: meditation is returning from restlessness. Self-realization does not happen through meditation; through meditation only restlessness is dissolved. Then what remains—and what is known in that zero moment—will be self-realization; it will be truth-realization.
We are not doing any hypnosis for truth, not thinking any thought about truth, not imagining truth, not forming any concept of truth. Whatever concepts have become formed in the mind, we are de-conditioning them, de-hypnotizing them, bidding them farewell, bringing them to zero. When they depart and the mind remains pure and innocent, then what it knows is not our imagination, not our suggestion—it is that which is. About that, tomorrow morning I will speak to you.
A few more questions remain; about them I will speak with you tonight and tomorrow afternoon.
This sitting is complete.