|Questions and Answers|
|Question on Vipassana meditation (May 6, 2001)
Keerti's response to Stefano on an article about Osho (April 17, 2001)
Question on taking sannyas (August 18, 2000)
Keerti's response to Jayen (July 11, 2000)
Keerti's response on some more jokes of Jayen (July 15, 2000)
I am from kosovo and wanted to start Vipassana meditation. I heard about it but do not know how to do. Can you guide me since i am far from my home and you.
Buddha's way was VIPASSANA - vipassana means witnessing. And he found one of the greatest devices ever: the device of watching your breath, just watching your breath. Breathing is such a simple and natural phenomenon and it is there twenty-four hours a day. You need not make any effort.
Buddha discovered a totally different angle: just watch your breath - the breath coming in, the breath going out. There are four points to be watched. Sitting silently just start seeing the breath, feeling the breath. The breath going in is the first point. Then for a moment when the breath is in it stops - a very small moment it is - for a split second it stops; that is the second point to watch. Then the breath turns and goes out; this is the third point to watch. Then again when the breath is completely out, for a split second it stops; that is the fourth point to watch. Then the breath starts coming in again... this is the circle of breath.
If you can watch all these four points you will be surprised, amazed at the miracle of such a simple process - because mind is not involved. Watching is not a quality of the mind; watching is the quality of the soul, of consciousness; watching is not a mental process at all. When you watch, the mind stops, ceases to be. Yes, in the beginning many times you will forget and the mind will come in and start playing its old games. But whenever you remember that you had forgotten, there is no need to feel repentant, guilty - just go back to watching, again and again go back to watching your breath. Slowly slowly, less and less mind interferes.
And when you can watch your breath for forty-eight minutes as a continuum, you will become enlightened. You will be surprised - just forty-eight minutes - because you will think that it is not very difficult... just forty-eight minutes! It it is very difficult. Forty-eight seconds and you will have fallen victim to the mind many times. Try it with a watch in front of you; in the beginning you cannot be watchful for sixty seconds. In just sixty seconds, that is one minute, you will fall asleep many times, you will forget all about watching - the watch and the watching will both be forgotten. Some idea will take you far far away; then suddenly you will realize... you will look at the watch and ten seconds have passed. For ten seconds you were not watching. But slowly slowly - it is a knack; it is not a practice, it is a knack - slowly slowly you imbibe it, because those few moments when you are watchful are of such exquisite beauty, of such tremendous joy, of such incredible ecstasy, that once you have tasted those few moments you would like to come back again and again - not for any other motive, just for the sheer joy of being there, present to the breath.
Remember, it is not the same process as is done in yoga. In yoga the process is called PRANAYAM; it is a totally different process, in fact just the opposite of what Buddha calls vipassana. In pranayam you take deep breaths, you fill your chest with more and more air, more and more oxygen; then you empty your chest as totally as possible of all carbon dioxide. It is a physical exercise -- good for the body but it has nothing to do with vipassana. In vipassana you are not to change the rhythm of your natural breath, you are not to take long, deep breaths, you are not to exhale in any way differently than you ordinarily do. Let it be absolutely normal and natural. Your whole consciousness has to be on one point; watching.
And if you can watch your breath then you can start watching other things too. Walking you can watch that you are walking, eating you can watch that you are eating, and ultimately, finally, you can watch that you are sleeping. The day you can watch that you are sleeping you are transported into another world. The body goes on sleeping and inside a light goes on burning brightly. Your watchfulness remains undisturbed, then twenty-four hours a day there is an undercurrent of watching. You go on doing things... for the outside world nothing has changed, but for you everything has changed.
Osho: Dhammapada, The Way of the Buddha Vol.5 # 1
with respect n love i request you to tell me the commentary of our beloved osho on the u g krishnamurti. where can i find this?
with regards and love
dr raw n
Answers From Osho:
Just the other day I was reading a lecture of U. G. Krishnamurti. He says he went to see Ramana Maharshi. He was not attracted - because he was chopping vegetables. Yes, Ramana Maharshi was that kind of man, very ordinary. Chopping vegetables! U. G. Krishnamurti must have gone to see somebody extraordinary sitting on a golden throne or something. Ramana Maharshi just sitting on the floor and chopping vegetables? preparing vegetables for the kitchen! He was very much frustrated.
Then another day he went and saw him reading jokes. Finished for ever! This man knows nothing. This man is very ordinary. He left the ashram; it was not worth it. But I would like to say to you: this man, Ramana Maharshi, is one of the greatest Buddhas ever born to the world. That was his Buddhahood in action!
U. G. Krishnamurti must have been in search of a pretender. He could not see the ordinariness and the beauty of it and the grace of it. And this same man, U. G. Krishnamurti, lived with Swami Sivanand of Rishikesh for seven years - and that chap was just stupid - and practised yoga with him. And after seven years he recognized that he has nothing; but after seven years, he took seven years. That simply shows that he also has a mighty dull mind. Seven years to see that Sivanand has nothing. Seven seconds are more than enough! And with Ramana Maharshi, seven seconds were enough - because he saw him chopping vegetables or reading jokes, looking at cartoons. That's how the ordinary mind, the egoistic mind functions.
The ego is always searching for something bigger, some bigger ego. And the true sage has no ego; he is an ordinary man. He is utterly ordinary - that is his extraordinariness!
I would like to say to U. G. Krishnamurti: he should have looked in the eyes of Ramana Maharshi. He looked only at the hands which were chopping vegetables. He should have looked into his eyes - with what love he was chopping the vegetables. He should have looked into his eyes to see what love he was. He was the Real Man.
There is only one indication and that is love. But to understand love you have to be a little silent, a little loving, a little open. If you are full of prejudices about how the enlightened man should be, then you will go on missing. You should not have any prejudices.
Just look into the eyes of a real man, and suddenly something will start stirring in your heart too. Tears will come to your eyes, your energy will have a great delight, your heart will throb with new vigour. Your soul will spread its wings.
Osho: Take It Easy Vol.1 # 5
Just the other day I mentioned U.G. Krishnamurti. When he saw Ramana Maharshi reading joke books and looking at cartoons, he was very much frustrated. Not only that: a man asked a question about God and U.G. Krishnamurti was present there - very seriously, bowing at his feet, a man asked about God. And what did Sri Ramana do? do you know? He gave him a joke book and said, "Read it!"
Naturally, U. G. Krishnamurti was very much offended. Is this a way? This seems to be disrespectful to the man who has asked such a serious question - to give him a joke book. This is again a kick in the pants, in its own way.
What he is saying is, "What nonsense are you talking about! God? It is not a thing to be talked about - better read a joke book and have a good laugh.
"If you can laugh, maybe you can know God - not by what I will say. But if you can laugh a hearty laugh, a belly-laugh, in that moment thinking stops."
In the moment of laughter, suddenly you are one with the harmony of existence. Weep... you have fallen apart, you are no more part of it. In sadness, in seriousness, in despair, you are not in rhythm with existence. In laughing, in dancing, in singing, in loving, you are in rhythm with existence.
Osho: Take It Easy Vol.1 # 6
Now, this U. G. Krishnamurti missed Sri Ramana - and something great was happening. Almost like Buddha giving his flower to Mahakashyap, Sri Ramana giving a joke book to a man who is asking about God, or Ma Tzu giving a terrific kick in the pants. U. G. Krishnamurti missed Ramana. Then he missed J. Krishnamurti too. He lived for years with J. Krishnamurti.
Now, J. Krishnamurti is totally different in his expression, very logical, very rational. The beginning of his work is always with the mind; then slowly slowly he leads you beyond the mind, But there U. G. Krishnamurti thought it was all abstraction, philosophy. He stopped going there because "It is all abstraction." He left Sri Ramana because there was no philosophy. He left Krishnamurti because there was too much philosophy. In both the cases he missed.
And he lived with Sri Sivananda of Rishikesh for seven years doing yoga postures. There for seven years he thought, "Something is here." And there was nothing! Sivananda is a very ordinary teacher. You can find dozens of them all around this country teaching people how to stand on their heads, teaching people stupid things. There he remained for seven years, became a disciple.
Osho: Take It Easy Vol.1 # 6
|Question on an article about Osho
|Question from Horst Schmid to Keerti
Dear Sw. Keerti,
Excuse me, but I have only a simple question to you: when I heard you talking how you became a disciple of Osho, I immediately knew that it was true and authentic. Since that time I have more confidence in you than in people who are( knowingly or unknowingly ) destroying Osho's Commune another time - they cannot succeed, I feel it in my heart, but it hurts me to see you leaving Pune.
My question: is it still possible to become a Sannyasin of Osho? Is becoming a disciple of an enlighthened Master not necessarily connected with a Master who is still living in his physical body. How is the tradition in India, has Osho changed this tradition?
I hope my questions don't bother you; thank you if you have the time to answer me.
Reply by Chaitanya Keerti
I have not left the commune. I am part of the larger commune which is spread all over the world. 100-200 people living in the commune in Pune are not the whole commune. Though I am not allowed to enter in Pune commune right now, but I am going to challenge that also. I know that the present management team ( all Indian citizens ) is being dictated by three people based in New York. ( They have themselves admitted in their draft sent to Internet Arbitration Forum that they also operate Osho Commune in Pune) Some kind of remote control exists. So that should be challenged in Indian courts.
So I have not left the commune -I am being forced to stay away. And commune is where the heart is. It is a heart to heart communion.
And yes, it is still possible to become a sannyasin. It does not matter who intiates you into sannyas. What is important is that you receive sannyas. Osho is no longer in his body. He is not a physical body. Osho did not follow any tradition of sannyas. He only adopted this traditional word. All words are traditional - even the word 'modern' is also traditonal. So you can take sannyas with all the joy in your heart. Osho will be giving you sannyas - nobody else. He is breathing in all of us.
Come join his caravan!
Love to you
|www.sannyas.net (News and Gossip from Pune, July 11, 2000)
Keerti's response to Jayen
Jayen: Recent developments indicate that Keerti, Neelam and Tathagat may be aiming to set up an "Osho World Foundation" to rival Osho International Foundation. This would be tantamount to the founding of a "Protestant church", perhaps with Neelam as its "pope".
Jayen: From content available on www.meditate-celebrate.com, it appears that an "Osho World Foundation" has been set up. The name "Osho World Foundation" is strikingly ambiguous - it can be read either as "Osho World" Foundation (based on the name of the "Osho World" shop in Delhi, which sells Osho books, video and audio tapes), or as Osho "World Foundation".
Jayen: Keerti and Neelam launched the "Osho World" shop in Delhi this April, promising that more "Osho World" outlets are to come.
Jayesh: Keerti has stated in the press that Osho World is planning to offer services based on Osho's teachings to the general public, and intends to do so on an independent basis.
Jayesh: There is also an oshoworld.com website, which at present only contains a single page with a clear reference to Delhi and a link to Keerti's meditate-celebrate.com website.
Jayen: An extensive national media campaign is underway in India, exploiting the fact that the protagonists are well-known to the Indian media from their past work for the Osho Commune in Pune. The campaign unashamedly plays on national sentiments of the Indian public and tries to present Osho International Foundation as a body of "foreigners" who have usurped Osho's heritage. Much is made of the fact that OIF has an office in the US, rather than India.
Jayen: Keerti, Neelam and Tathagat should come clean and state to all sannyasins and the public at large what their intentions are. Answers to the following questions may go some way towards clarifying the situation: Do you aim to set up a rival organisation to Osho International Foundation?
Jayen: If so, who will head this organisation?
Jayen: Is the name "Osho World Foundation" intentionally ambiguous?
Jayen: Do you claim that you are the legitimate representatives of Osho in India and/or the rest of the world? If so, on what basis?
Jayen: Is your envisaged trademark action aimed at enabling you to set up an independent commercial enterprise, with a chain of "Osho World" shops/meditation schools in India and/or abroad?
Jayen: Have you considered that, if the trademark on Osho's name were indeed removed, not just you, but any person could set up shop and offer services under Osho's name, claiming to possess a special connection with Osho? Do you feel that this would be in the interest of Osho's work and in the interest of sannyasins the world over, or do you perceive that there might be any dangers inherent in this?
Jayen: Will you attempt to take over the Pune Commune?
Jayen: Why is your press campaign playing on national sentiments of the Indian public, attempting to create a division between India and the rest of the world, when Osho has always been against nationalism (this being one of the few issues that Osho was consistent about)?
Jayen: What harm do you see in certain global administrative tasks being handled in Zurich/New York, other than the fact that neither of these two places is in India?
Jayen: How would you answer your critics who allege that you are motivated by self-love rather than love for Osho?
Jayen: How do you reconcile your widely publicised criticism of "commercialisation" of the Osho Commune in Pune with the fact that Keerti advised Billu, India's billionth baby, to become the New Man Bill Gates on the outside, and Buddha on the inside?
|Jayen(on July 15) : Dear Keerti,
Here's a few more jokes to test your sense of humour.
Keerti: Beloved Jayen
Welcome to humour - Indians don't have any and I don't know about the British - either they don't have it or if they have, nobody is intelligent enough to understand it. Something similar I heard from Osho.
Now your jokes:
Jayen: Rivalry. I am glad to read that you are not planning to establish a "Protestant church". I'll hold you to that word we shall see.
Keerti: No, please don't hold on to my word. I am not reliable. As you have already known that I spoke for the Inner Circle last year.
Jayen: Your "seniority" as compared to some of the people in OIF
Jayen: Here's a nice koan for you: Anyone who claims to be "more advanced on the spiritual path" than any other person has not even begun. You may fool people, but the people you fool will be fools.
Jayen: Self-love and love of a master are not mutually exclusive aspects in a disciple's psyche. Aren't they, by the very nature of things, bound to co-exist? Otherwise, what need would there be to be anybody's disciple? If in doubt, each of us should ask ourselves if we think highly of our abilities ... and then think about whether thinking highly of our abilities can lead to any truth greater than our present selves.
Jayen: Another nice saying: "Do not boast that you have no pride, because it is less visible than an ant's foot on a black stone in a dark night."
Jayen: I don't think you can deny that the newspaper reports in the Indian Express, the Times of India etc. have had a nationalistic tinge, and that this will have triggered automatic nationalistic responses in the general readership. ("Does Osho, India's gift to the spiritually starved West, no longer belong to India?", "Many of the rebel Oshoites are outraged that India, Osho's homeland, has been completely sidelined by the "western" leadership that has injected a commercial agenda into the soul of the cult", etc.)
Jayen: I am not talking about sannyasins here. You can find people in dire need to "rebel" against someone in any country. I am talking about the 99.9% of the Indian readership who are not sannyasins, but who may hold the view that Osho was "one of India's great mystics" or "India's gift to the spiritually starved West", as the article put it. Don't you think you have a responsibility towards them as well, not just to sannyasins? I'll return to that below.
Jayen: Perhaps there is a genuine publishing hiatus in India. I have e-mailed OIF in New York about that. If I don't get an answer, I'll assume that they have more valuable things to do. If there is a genuine problem, then I expect OIF will do what they can to sort it out, to your and everybody else's satisfaction in India. I would not like to think that Osho's work in India was affected by any unconscious cultural bias on the part of westerners in OIF. That would be a tragedy, and a grave injustice. And as far as I personally am concerned, nothing would make me happier than to see OIF involving you in their work for India. We need East and West to make a complete body.
Jayen: But don't take so much delight in your rhetoric about cruelty, greed, jailed apostles and the need to save Osho from the vultures. What a drama you are creating! And don't go on and on about industry-standard royalties and copyrights that would even apply to any cookery book or cheap detective novel sold in the US or India or anywhere else in the world ...
Jayen: Everybody's birthright nobody's copyright? Good rhetoric poor memory. My trusted old copy of "Zen, Zest, Zip, Zap and Zing", published in India in 1981, has a Rajneesh Foundation copyright and the following sentence on the same page: "Trademarks registered in India and other countries". (I am happy to e-mail a scan of that page to anyone.) Keerti, you're talking nonsense when you say Osho was against copyrights and trademarks. You can find as many Osho quotes as you like! Instead, why don't you look at what was DONE when Osho was in the body? You know it as well as I do ... and knowing that you know it, I'm forced to conclude that you are pretending not to know because it suits you and some kind of ambition on your part to be the one who "brings Osho to the people" which you can't do if OIF hold the copyright.
Jayen: And then I wonder if part of the problem here isn't that you're stuck in a past role and don't know what else to do with yourself?
Jayen: Money. You create spurious visions of Canadian real-estate agents absconding with millions of dollars ... while the IC, many of them decade-long friends of yours, have stated in public that international royalties cover only 10% of the total expenditure of making Osho available worldwide, and that the remainder is financed through individual private donations. Isn't it a fact that OIF are as unlikely to be "laughing all the way to the bank" as is Osho World?
Jayen: To the million-dollar expense mentioned above should now be added the costs connected with digitising Osho's art for the benefit of future generations, which some overly nervous people have interpreted as its "being stolen from India".
Jayen: Do you have a problem with it if publishing royalties alleviate the financial burden on those who are making private donations to keep all this work going?