Cosmic

How can the cosmic be achieved?

By becoming aware of your fragmented mind, of your conceptions, your attitudes, your prejudices. By becoming aware of the mind that feels, hears, chooses. When you see a flower, it is not only that the flower is there. Between you and the flower, a particular mind exists, a particular attitude about the flower exists. Otherwise there would be no barrier between you and the flower. You would be one. You and the flower are two extremes of one existence, two ends of one single moment. If your mind is not there, your consciousness and the flowering of the flower are two extreme points of one process. But if your mind is there (as it is always there), you are not just seeing the flower. Your seeing has a projection behind it, you are seeing in terms of your own conceptions, your own likes and dislikes. You say, "This is a…

If the content is removed, does it become cosmic, or does it remain individual?

In truth, both these words of ours—“individual” and “cosmic”—belong to thought. What remains is neither individual nor cosmic; it is hard to say what it is. Because it is impossible to give it any concept; we have set aside all concepts. These two are merely ideas. On that level no thought has meaning. You cannot say it is personal, nor can you say it is impersonal. At that boundary, whatever is, cannot be named by any word. (The audio recording of the question is not clear.) This is inherent in all our thinking—if we try to think about it, this is bound to happen. Even calling it “cosmic” introduces a limitation.

Osho, is there any practical process for being in the realm of existence beyond thoughts, in the void?

The way to thin them out is non-cooperation. Right now we are their makers—that is, we are the ones maintaining them. When we sit idle, some thought or other is running, because without our cooperation they cannot run. Withdraw your cooperation from whatever thoughts are running, and do nothing else; regard just this as samayik, as meditation. If all thoughts dissolve, you will feel no ego and no person within. You will know only being—only being will be known, in which the distinction “I am an individual” or “I am the whole” will not be felt. Only pure being will remain—pure existence. In truth, because of the thoughts accumulated upon that pure existence, we appear to be a person. This sense that I am “A,” you are “B,” you are “C”—the A, B, C we have pasted on—is our thought-power. We commonly say, “I will become liberated”—this is not quite…

Is there still an individual body?

No. It only seems so to others. If I try to talk about it, to verbalize it, then the whole thing becomes a problem. Whenever we talk about what happens when one goes beyond meditation, it becomes a paradox. It can never be explained because any type of explanation will create new paradoxes, new contradictions. This fifth stage is an explosion of everything that has been. Now nothing remains. It is an explosion of the totality that you were: your memory, your intellect, your ego, your personality, your being, your soul. Everything that you were is now not; you just go beyond. There is no you; you become everything. That is the point of Brahman, cosmic consciousness. Dynamic Meditation can lead you only up to the fourth stage, satori. The fifth is beyond method. Guidance is possible only up to the fourth stage. That is why Krishnamurti talks of no-guidance.…