OSHO

"I am not interested at all to convert anybody to my ideology – I don't have any. Secondly, I believe that the very effort to convert anybody is violence, it is interfering in his individuality, in his uniqueness, into his freedom." Osho

OSHO

Think about the mind As stars, a fault of vision, as a lamp,

A mock show, dewdrops, or a bubble, A dream, a lightning flash, or a cloud,

So should one view what is conditioned.

Mind is a conditioned phenomenon. It is the effect of some causes. You cannot destroy the effects directly, you will have to go to the causes. You cannot destroy a tree just by cutting its branches and leaves and foliage: you will have to go to the roots- and roots are hidden underneath. So are the roots in you. These things have to be understood. Buddha says: "Think of your mind as stars." Why? Stars exist only in darkness. When the morning comes and the sun rises they disappear.

So is your mind: it exists only in unconsciousness. When the sun of consciousness rises it disappears - just like stars. Don't fight with the stars. You will not be able to destroy them, they are millions. Just become more aware and they will disappear on their own accord

A fault of vision.... Your eye is ill, it has some fault. Then you see things which are not there. For example, you may be seeing double or you may be seeing patterns, because your eye is not as it should be. If your liver is not good your eyes will start seeing things which are not there; a weak liver, and eyes will see patterns in the air, bubbles, designs, patterns. They are not really there. they are caused by your eye itself. You cannot fight with them. you cannot destroy them, because they don't exist. All that is needed is that you will have to go to a physician. Your eye needs treatment, your eye needs to be cured.

Buddha used to say, "I am not a philosopher, I am a physician. 1 don't give you a doctrine. I doctor you. I don't give you a theory. I simply give you a medicine. I don't talk about what light is. I only help you open your eyes so you yourself can see it

The blind man cannot be helped by definitions of light and color and rainbows. The only help possible is that his eyes have to be brought back. You cannot explain to a deaf person what music Is. Only when he can hear will he know. The experience is the only explanation:

Third. Buddha says think of the mind as a lamp. Why as a lamp? The lamp burns only while the oil in it lasts. Once the oil is finished the flame disappears. So is the mind- and the oil is the desire. While there are desires in the mind, the mind will remain alive. Don't fight with the flame, just don't go on pouring fuel on it. Desire is the fuel.

Desire means, that which is, you are not satisfied with it, you want something else. You are not living in suchness - that's what desire means. Desire means you want things to be other than they are. You don't want them the way they are. You have your own ideas, you have your private dreams to impose upon reality. You are not contented with reality as such, you want to change it according to your heart's desire. Then mind will remain. Mind exists because you are not contented with reality.

So many people come to me and they ask, "How to stop the thoughts? They want to stop the thoughts directly. They cannot be stopped. Thoughts exist because desires exist. Unless you understand desire and drop desire, you will not be able to drop thoughts - because thoughts are by-products.

First the desire comes in. You see a beautiful car passing by and a desire arises. Buddha will say, "Say, 'Car, car. Finished. If a desire has arisen in you, say again. 'Desire, desire,' and be finished." But you have seen a beautiful car and a dream, a desire, takes posses- sion of you.

Now so many thoughts will arise: "How can I manage to pur- chase this car? Should I sell my house? Should I go to the bank?

~~~~

OSHO

The Diamond Sutra,

OSHO

Truth is known only through a deep inner harmony. Ordinarily we are a chaos, very discordant, there is not one person in us but many. We are multipsychic: there are many minds inside, and they are all dragging us in different directions - many voices and you cannot figure out which is yours. One voice says, "Do this," another voice says, "Don't do this." One is constantly wavering. One is almost broken into thousands of pieces like a mirror thrown on the floor. That's the situation where man finds himself. But all those fragments can be gathered. They can be melted into the whole: they can be integrated, crystallized. The moment that unity arises in you, great The moment this inner chaos is gone we can hear the still, small voice within. And then indubitably, unmistakably one knows, "This is my voice, this is existence speaking in me.",,,

music is born, all noises change into an orchestra, and then only you can see, hear, feel the truth of existence. It is always there but our minds are so noisy that we cannot feel it.

And there is never any doubt, you will not doubt it: it is indubitable. Only on that rock of indubitability, on that rock of certainty, can life become a temple - otherwise we are simply making sandcastles.

~~~

OSHO

BECOME ONE WITH YOURSELF

OSHO

Only creative people are happy.

Let this sink deep in your heart: only creative people are happy. Happiness is a by-product of creativity. Create something, and you will be happy. Create a garden, let the garden bloom, and something will bloom in you. Create a painting, and something starts growing in you with the growing painting. As the painting comes to the finish, as you are giving the last touches to the painting, you will see you are no more the same person. You are giving the last touches to something that is very new in you.

Write a poem, sing a song, dance a dance, and see you start becoming happy. Existence has only given you an opportunity to be creative: life is an opportunity to be creative.

If you are creative you will be happy.

When you want to climb to the highest peak of the mountains, it is arduous. And when you have reached the peak and you lie down, whispering with the clouds, looking at the sky, the joy that fills your heart-that joy always comes whenever you reach any peak of creativity.

It needs intelligence to be happy, and people are taught to remain unintelligent. The society does not want

intelligence to flower.

The society does not need intelligence, in fact it is very afraid of intelligence. The society needs stupid people. Why? -because stupid people are manageable. Intelligent people are not necessarily obedient; they may obey, they may not obey, But the stupid person cannot disobey, he is always ready to he commanded. The stupid person needs somebody to command him, because he has no intelligence to live on his own. He wants somebody to direct him, he seeks and searches his own tyrants

Politicians don't want intelligence to happen in the world, priests don't want intelligence to happen in the world,

generals don't want intelligence to happen in the world. Nobody really wants it. People want everybody to remain

stupid, then everybody is obedient, conformist, never goes outside the fold, remains always part of the mob, is

controllable, manipulatable, manageable.

The intelligent person is rebellious. Intelligence is rebellion. The intelligent person decides on his own whether to say no or yes.

The intelligent person cannot be traditional, he cannot go on worshipping the past; there is nothing to worship in the past. The intelligent person wants to create a future, wants to live in the present. His living in the present is his way of creating the future.

The intelligent person does not cling to the dead past, does not carry corpses.

Howsoever beautiful they have been, howsoever precious, he does not carry the corpses. He is finished with the past; it is gone, and it is gone forever. But the foolish person is traditional. He is ready to follow the priest, ready to follow any stupid politician, ready to follow any order anybody with authority and he is ready to fall at his feet. Without intelligence there can be no happiness. Man can only be happy if he is intelligent, utterly intelligent.

Meditation is a device to release your intelligence. The more meditative you become, the more intelligent you

become.

But remember, by intelligence I don't mean intellectuality. Intellectuality is part of stupidity.

Intelligence is a totally different phenomenon, it has nothing to do with the head Intelligence is something that comes from your very center. It wells up in you, and with it many things start growing in you. You become happy, you become creative, you become rebellious, you become adventurous, you start loving insecurity, you start moving into the unknown. You start living dangerously, because that is the only way to live.

~~~

OSHO

The Book of Wisdom

OSHO

Love is a deep desire to bless the whole of existence. 

~~~

OSHO

His Eminence Thubten Zopa Rinpoche

Every time you think of experiencing suffering for others, you purify so much negative karma. Medical science does not do this, cannot help you do this. Medicine itself cannot cure the true cause of suffering; the more important thing is meditation.

 To prepare for death, practice tonglen. Take the suffering of all beings into your heart, as you breathe in, and give them to your ego in order to destroy it. Give all these sufferings also to the emotional “I” that appears to really exist from its own side but is actually nonexistent.Try to die with this motivation.

~~~

His Eminence Thubten Zopa Rinpoche

Book: WHOLESOME FEAR

Wisdom Publications • Boston

Born: 3 December 1946; Thangme, Nepal

Parinirvana: 13 April 2023

སྐྱེ་བ་ཀུན་ཏུ་ཡང་དག་བླ་མ་དང་།།

འབྲལ་མེད་ཆོས་ཀྱི་དཔལ་ལ་ལོངས་སྤྱོད་ཅིང་།།

ས་དང་ལམ་གྱི་ཡོན་ཏན་རབ་རྫོགས་ནས།།

རྡོ་རྗེ་འཆང་གི་གོ་འཕང་མྱུར་ཐོབ་ཤོག། 

In all my lives, never separated from perfect Gurus, 

May I enjoy the magnificent Dharma.

By completing the qualities of the stages and paths,

May I quickly attain the state of Vajradhara.

🙏🙏🙏

His holiness Dalai Lama XIV

The purpose of religion is to

control yourself, not to criticise

others.

His holiness Dalai Lama XIV

THE MIRACULOUS 16th KARMAPA

THE MIRACULOUS 16th KARMAPA 

When he was dying I heard he would go to Chicago. I didn’t really know when to go so I just went, and because of our karmic connection, I landed there five minutes after His Holiness. When I went to see him in hospital he was smiling and joking. I said I would like to go there every day to serve him. There were 16 of his attendants there and he didn’t need me but I went anyway. 

Every day he was very charming, smiling, joking as usual. Sometimes the doctors came to look at him but sometimes there was nobody except me. The doctors were not Buddhist. They would say, “This man is very strange. He has so many problems, heart, tuberculosis, and so on, and he’s always very happy. He must have a lot of pain but he always says, I’m fine, I’m fine.” The doctor told his attendants he would not live long, maybe five days or one week. His Holiness laughed and said I will have another fifteen days. And he lasted for exactly fifteen days.

I returned to India knowing they would bring his body to Rumtek. In Tantric teaching it’s said that if you have great faith and devotion in the guru you will get blessings; if not, you won’t get anything. One bhikshu spent twenty-four years with Buddha and didn’t get any kind of blessing. 

Real faith and devotion is difficult to explain. It’s not strong love, not strong attachment. It’s some special feeling. 

In Guru Yoga practice usually they say your guru should transform into Vajradhara (the primordial buddha), Guru Rinpoche or Buddha Sakyamuni. Then you can say the prayer. For some people, who see the guru as a human being, then maybe it’s better for them to transform him into Vajradhara. 

If I change him into Vajradhara, my guru yoga disappears.

I see him as he is. That’s good. As he is. GET IT?

~  Dorzong Rinpoche

From: «The Miraculous 16th Karmapa» (Parinirvana)

Dzongsar Jamyang Khyentse Rinpoche

Each step may seem to take forever, but no matter how uninspired you feel, continue to follow your practice schedule precisely and consistently. This is how we can use our greatest enemy, habit, against itself.

~~~

Dzongsar Jamyang Khyentse Rinpoche

HH Dalai Lama

OUR ULTIMATE aim as Buddhist practitioners is attaining the fully enlightened and omniscient state of a Buddha. The vehicle we require is a human body with a sane mind. Most of us take being alive as relatively healthy human beings for granted. In fact, human life is often referred to in Buddhist texts as extraordinary and precious. It is the result of an enormous accumulation of virtue, accrued by us over countless lives. 

Each human being has devoted a great amount of effort to attaining this physical state. Why is it of such value? Because it offers us the greatest opportunity for spiritual growth: the pursuit of our own happiness and that of others. Animals simply do not have the ability to willfully pursue virtue the way humans do. They are victims of their ignorance. 

We should therefore appreciate this valuable human vehicle and must also do all we can to ensure that we shall be reborn as human beings in our next life. Though we continue to aspire to attain full enlightenment, we should acknowledge that the path to Buddhahood is a long one for which we must also make short-term preparations.

~~~

An Open Heart

Book by 14th Dalai Lama

SitaTara

Oṃ Tāre Tuttāre Ture Mama Ayuḥ Punya Jñānā Puśtiṃ Kuru Svāhā

(Om Tare Tuttare Ture Mama Ayuh Punya Jñana Pustim Kuru Svaha)

White Tara (Sitatara) is associated with long life. Her mantra is often chanted with a particular person in mind. She’s another representation of compassion, and she’s pictured as being endowed with seven eyes (look at the palms of the hands, soles of the feet, and her forehead) to symbolize the watchfulness of the compassionate mind.

SOURCE: wildmind.org

Mahaguru Padmasambhava

Lady Tsogyal asked the Lotus-Born master: What is the dividing line between shamatha and vipashyana? 

The master replied: Shamatha is when thought activity totally subsides and your attention remains unmoving; vipashyana is when you vividly see the nature of dharmata all at once. When applying this experientially in your stream-ofbeing, after you have settled into dharmata’s nature of equality, you vividly experience emptiness, the nature of things, in whatever you see and whatever you think—this is called the vital point of realizing nondual shamatha and vipashyana. Tsogyal, this advice of utmost importance I give to you.

~~~

Treasures from Juniper Ridge: The Profound Instructions of Padmasambhava to the Dakini Yeshe Tsogyal

Book by Padmasambhava

His holiness Dalai Lama

LOVING-KINDNESS

 Just as compassion is the wish that all sentient beings be free of suffering, loving-kindness is the wish that all may enjoy happiness. As with compassion, when cultivating loving-kindness it is important to start by taking a specific individual as a focus of our meditation, and we then extend the scope of our concern further and further, to eventually encompass and embrace all sentient beings. Again, we begin by taking a neutral person, a person who inspires no strong feelings in us, as our object of meditation. We then extend this meditation to individual friends and family members and, ultimately, our particular enemies. We must use a real individual as the focus of our meditation, and then enhance our compassion and loving-kindness toward that person so that we can really experience compassion and loving-kindness toward others. We work on one person at a time. Otherwise, we might end up meditating on compassion toward all in a very general sense, with no specific focus or power to our meditation. Then, when we actually relate this kind of meditation to specific individuals we are not fond of, we might even think, “Oh, he is an exception.”LOVING-KINDNESS Just as compassion is the wish that all sentient beings be free of suffering, loving-kindness is the wish that all may enjoy happiness. As with compassion, when cultivating loving-kindness it is important to start by taking a specific individual as a focus of our meditation, and we then extend the scope of our concern further and further, to eventually encompass and embrace all sentient beings. Again, we begin by taking a neutral person, a person who inspires no strong feelings in us, as our object of meditation. We then extend this meditation to individual friends and family members and, ultimately, our particular enemies. We must use a real individual as the focus of our meditation, and then enhance our compassion and loving-kindness toward that person so that we can really experience compassion and loving-kindness toward others. We work on one person at a time. Otherwise, we might end up meditating on compassion toward all in a very general sense, with no specific focus or power to our meditation. Then, when we actually relate this kind of meditation to specific individuals we are not fond of, we might even think, “Oh, he is an exception.”

An Open Heart

Book by 14th Dalai Lama

Mahaguru Padmasambhava

Lady Tsogyal asked the Lotus-Born master: What is the dividing line between pain and pleasure? The master replied: Pain is uneasiness of mind, while pleasure is mental ease. When applying this experientially to your stream-of-being, look into the painful state of uneasiness and see that it does not consist of any concrete substance but rather is mind. Mind is empty, and this empty quality is a state of ease —this is the vital point of changing pain to ease. Tsogyal, this advice of utmost importance, I give to you.

~~~~

Treasures from Juniper Ridge: The Profound Instructions of Padmasambhava to the Dakini Yeshe Tsogyal

Book by Padmasambhava

An Open HeartBook by 14th Dalai Lama

SELF AND AFFLICTIONS

 If we examine our emotions, our experiences of powerful attachment or hostility, we find that at their root is an intense clinging to a concept of self. Such a self we assume to be independent and self-sufficient, with a solid reality. As our belief in this kind of self intensifies, so does our wish to satisfy and protect it. Let me give you an example.

 When you see a beautiful watch in a shop, you are naturally attracted to it. If the salesperson were to drop the watch, you would think, “Oh dear, the watch has fallen.” The impact this would have on you would not be very great. If, however, you bought the watch and have come to think of it as “my watch,” then, were you to drop it, the impact would be devastating. You would feel as if your heart were jumping out of you. Where does this powerful feeling come from? Possessiveness arises out of our sense of self. The stronger our sense of “me,” the stronger is our sense of “mine.” This is why it is so important that we work at undercutting our belief in an independent, self-sufficient self. Once we are able to question and dissolve the existence of such a concept of self, the emotions derived from it are also diminished.

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An Open Heart

Book by 14th Dalai Lama

H.H. Chogtrul Gyangkhang Rinpoche

Spiritual practice is a life-long journey of learning, without end As a monk, I am just an ordinary human being. The only difference between you and me, is my strong resolve in my spiritual path.

~~~

H.H. Chogtrul Gyangkhang Rinpoche

HH. PADMA NORBU RINPOCHE

COLLECTIVE ADVICES OF HH. PADMA NORBU RINPOCHE

Always supplicate and make aspirational prayers with ardent faith, devotion and enthusiasm. One's nature of mind is covered up with ignorance and delusion. Try to rest in the relaxed state without any delusion and conceptual thoughts. Always be free from delusion of pride and so on.

~~

THE ILLUMINATING LAMP OF DO'S & DON'T S

Kyabje Penor Rinpoche

Emptiness is not something like just remaining there without having thoughts or anything at all. It is said in the scriptures that if one does not know how to meditate properly on emptiness, then one can fall into the wrong way. To correctly establish the ultimate nature as emptiness, investigate the true nature of mind. Maintain this through the practice of meditation.

 

Emptiness which is merely empty and the emptiness which is the nature of mind are different. The first emptiness is just nothingness. This kind of emptiness is shown by the example of ‘the horns of a rabbit’. It is just not there. But the emptiness of the mind is different. It does not have any form, colour or shape. It is not existent, and at the same time, it is everything. It is that which creates all of Samsara and Nirvana.

-From Kyabje Penor Rinpoche’s teaching given on 12th November, 1999

Om Mani padme hum...

Om Mani padme hum...

Dzongsar Jamyang Khyentse

Most likely someone who thinks, “I don’t need an outer guru; I am my own master, just like the Buddha said,” is oversimplifying  the Buddha’s words. If you look carefully, all the great practitioners who may have said “I am my own master” also had gurus. Even Shakyamuni Buddha had Dipamkara, and Guru Padmasambhava had the eight vidyadharas. They never denied it.

~~~

The Guru Drinks Bourbon?

Book by Khyentse Norbu