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Chapter 3: Returning to the Original Mind

When minds disappear, then arises the original mind. In fact, to call it a mind is not good, but there is no other way to express it. It is a no-mind. The original mind is a no-mind. When all the minds that you have, have been dissolved, dropped, the original appears with its pristine purity, with its virginity. This original mind you have already. You may have forgotten. You may be lost in the jungle of your mind’s conditionings, but deep down, hidden behind all these layers you still live in your original mind, and in rare moments, you penetrate to it. In deep sleep, when even dreams have stopped, in dreamless sleep, you have a dip into the original mind. That’s why in the morning you feel so fresh. But if there has been a continuity of dreams the whole night, then you feel tired. You feel more tired than you were feeling when you went to bed. You could not have a dip into your inner Ganges, into your stream of pure consciousness. You could not move into it, you could not bathe in it. In the morning you feel tired, worried, tense, confused, divided. You don’t have the harmony that comes out of deep sleep. But it is not coming out of deep sleep; deep sleep is just a passage to the original mind. That’s why Patanjali says that samadhi is like deep sleep with only one difference: in samadhi, you move into the same original mind that you move into in sleep, but you move fully aware; in deep sleep, you slip into it unawares, not knowing where you are going, not knowing what path you are following. That’s your only contact left with the original mind.

Doctors and physicians know well that whenever somebody is suffering from a disease, if he cannot sleep well, then there is no way to cure him. Sleep is therapeutic. In fact, the first thing for the patient is: how to help him move into deep sleep, deep rest. That rest cures because the patient becomes again connected with the original mind, and the original mind is a healing source. It is your source of life-energy, love. All that you have is coming from the oceanic world of your original mind.

Of course, when it has to pass so many layers of mind, it is contaminated, polluted. Your inner ecology is no longer original. It has been filled up, stuffed with many dead things. Your minds are nothing but your dead experience.

A person who wants to move into the original mind alert, aware, has to learn how to unlearn, how to unlearn experience, how to continuously die to the past, how not to cling to the past. One moment you have lived - finished - be finished with it. Let there be no continuity with it; become discontinuous. It no longer belongs to you. It is finished and finished forever. Let it be a full point, and you get out of it as a snake moves out of the old skin and does not even look back. Just a moment before, that skin was part of his body; now, no more. Move out of the past continuously so that you can remain in the present. If you can remain in the present, you cannot go out of your original mind. The original mind knows no past and no future.

What you call the mind is nothing but past and future, past and future - a swing between past and future - and your mind never stops herenow. That’s the meaning of meditation: to get out of the past, not create the future, and remain with the reality that is available herenow. Remain with it. Suddenly, you will see there is no mind between you and the reality, between you and that which is, because mind, mentation, cannot exist in the present. You cannot think about it, because the moment you think about anything it is already the past, or, it is not yet present. Thinking needs time. Hence, the sutra, that only through meditation does one come to the original mind.

Meditation is not thinking; it is dropping of thinking.

I have heard:

An old tramp was on the dole and he was asked what he did all day long. “Well,” he said, “sometimes I sits and thinks, and other times I just sits.”

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