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OSHO Online Library   »   The Books   »   Meditation: The Art of Ecstasy
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Chapter 11: Total Desire: The Path to Desirelessness

But this is what happens. A person who has become frustrated in life begins to desire death. It again becomes a desire. He is not desiring death; he is desiring something else other than his life. So even a person who is filled with a lust for life can commit suicide, but this suicide is not nondesiring; it is really desiring something else. This is a very interesting point, one of the ultimate points of the whole search. If you turn to the opposite thing, then you are in the wheel again, in the vicious circle again. And you will never be out of it. But this happens.

A person renounces life, goes to the forest, or in search of the divine, or in search of liberation or whatever. But now again desire is there. He has simply changed the object of desire, not desire itself. The object now is not wealth; it has become God. The object is not this world; it has become that world. But the object remains; the desiring is the same, the thirst is the same - and the tension and the anguish will be the same. The whole process will simply be repeated again with a new object. You can go on changing the objects of your desire for lives and lives, but you will remain the same because the desiring will be the same.

So when I say “nondesiring,” I mean the absence of desiring: not the futility of the object, but the futility of desiring itself. It is not the realization that this world is nonsense, because then you will desire the other world. It is not that life is useless so now you must desire death, annihilation, cessation, nirvana. No, I mean the futility of desiring itself. The very desiring drops. No object is replaced, substituted; desire just becomes absent. And this absence, this very absence, becomes life eternal.

But that is a happening: it is not because of your desire. It is a spontaneous outcome of nondesiring, it is not a consequential result. This happens.but you cannot make this happening your desire. If you do, you miss the point.

When the hand is open, the fist is open, all the air is there and you are the master of it all. But if you want to open your fist in order to become the master of the air, you will not be able to open it, because the very effort, in an inner sense, will be a closing. This mastery of the air is not really a result of your effort, but rather, a natural happening when there is no effort.

If I simply try not to possess you so that love can flower, this “trying not to possess” will become an effort. An effort can only possess: even in nonpossession it will be a possession; I will constantly be aware that I do not possess you. In essence I am saying, “Love me more because I am not trying to possess you.” Then I wonder why the love is not coming.

Someone was here. He had been making every effort toward meditation for at least ten years, but was reaching nowhere. I told him, “You have made enough effort - sincerely, seriously. Now do not make any effort. Just sit down, without any effort.”

Then he asked me, “Can I reach meditation with this method, with ‘no effort’?”

I told him, “If you are still asking for the result, then a very subtle effort will continuously be there. You will not be just sitting; you cannot just sit if there are any desires. The desire will be a subtle movement in you, and the movement will continue. You may be sitting like a stone or like a buddha, but still within the stone will be moving. Desire is movement.”

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