Nirvan Upnishad

Here's a comprehensive summary of Osho's "Nirvan Upanishad" based on the provided text:

Book Title: Nirvan Upanishad Author: Osho (Rajnish) Publisher: Rebel Publishing House Puna

Core Message and Osho's Approach:

Osho presents the "Nirvan Upanishad" not just as a philosophical text to be understood intellectually, but as a living experience to be undertaken. He emphasizes that true understanding comes from "doing" and experiencing, not just from explanations. The journey through the Upanishad, as guided by Osho, is intended to be a dual process: one of intellectual understanding and another of practical application and realization. He likens understanding the essence of something like "Nirvana" to experiencing fire – one must not only know what fire is but also experience it by burning and then extinguishing, leading to a true realization.

The Nature of the Upanishads and the "New Man":

• Eternal Truths: Upanishads are described as declarations of eternal truths, expounded by sages who did not claim authorship but rather acted as interpreters of what is always present.
• The "New Man": The teachings of the Nirvan Upanishad are crucial for the emergence of a "new man." This new man transcends religious, national, and ideological labels. He is simply "man," liberated from all conditioning.
• Pure Religiosity: Upanishads are not tied to any specific religion (Hinduism, Buddhism, Jainism). They are presented as pure religiosity, offering guidelines for awareness, practice, and wisdom that are universal.

Key Concepts from the Nirvan Upanishad as Interpreted by Osho:

1. The Prayer to the Unknown God (Pravachan 1):

   • The Need for Remembrance: Just as a drop cannot find the ocean without remembering it, or a lamp cannot burn without the sun, the soul's journey towards the ultimate truth requires remembering the unknown God.
   • The Paradox of Prayer: The prayer is for the seeker's own growth, not for God's benefit. Praying to the unknown is a way to break down one's limitations and connect with the infinite potential within.
   • Nirvana: The Extinguishing of the Candle: Osho explains "Nirvana" not as destruction, but as transformation. Just as a flame extinguishes, its energy doesn't disappear but merges back into the vastness from which it came. Similarly, personal "Nirvana" is the extinguishing of the ego, the "I," into the Mahavira, the universal consciousness.
   • The Clash with Ritualism: Osho highlights the historical conflict between the Upanishadic wisdom (the "fire") and the ritualistic practices that became the "ashes" of knowledge. He points out how figures like Buddha, who embodied the Upanishadic spirit, were seen as enemies by the Brahminical establishment, which clung to the "ashes" of doctrine rather than the "fire" of experience.

2. The Courage of the Sage (Pravachan 2):

   • The Dual Journey: Osho's discourse involves both explaining the Upanishad and guiding the listeners through its practices.
   • The Absurdity of Seeking the Unknown: The sage begins by praying to the very entity he is seeking, acknowledging the inherent absurdity and faith required in the spiritual quest.
   • The Power of Truth-Speaking: The sage vows to speak "Rit" (natural, as it is) and "Satya" (truth). However, he also acknowledges the fallibility of human perception and requests divine protection, recognizing that his truth is only his truth, not necessarily the ultimate reality. This is a profound act of surrender and humility.
   • The Danger of Words: Osho reiterates that words, while necessary to convey the ineffable, are inherently limiting and can distort truth. The goal is to move beyond words into the silent, unspoken reality.

3. The Journey of Immortality and Bliss (Pravachan 3):

   • The Analogy of Space: The sage's principle is like space (Akash) – untouched by all that happens within it. Similarly, the enlightened consciousness remains unaffected by experiences, whether pleasant or unpleasant.
   • Beyond Theories and Opinions: True principles are not theories or opinions but direct experiences of reality, like the vast, uncolored space.
   • The Illusion of Forms: What we perceive as reality is often our own projection, our mind's interpretation, not the true nature of things. Just as colors are seen in the sky due to atmospheric conditions, our inner state colors our perception of existence.
   • The Importance of "No-Mind": True perception of reality requires transcending the mind, its concepts, and its projections. The goal is to become a clear mirror, reflecting existence as it is.

4. The State of the Ascetic (Pravachan 5):

   • Niralambana (Without Support): The true ascetic is one who abandms all external and internal supports, becoming utterly dependent on the divine. This state of helplessness paradoxically attracts divine aid.
   • The Nature of Renunciation: Renunciation is not about shedding external possessions but about relinquishing the inner attachment to "having," including the idea of having a self or an ego.
   • The Meaning of Sangha (Community): The text refers to "Sangha" not as a physical gathering but as a state of communion, a joining with the divine, which is the true initiation.
   • The Inner Fire: The ascetic's inner strength comes from awakening the Kundalini, a powerful inner energy that transforms all desires, including sexual ones, into spiritual devotion.

5. The Path of Wisdom and the Unconditioned (Pravachan 7):

   • Turiya: The Fourth State: Osho explains "Turiya" as the fourth state of consciousness, beyond waking, dreaming, and deep sleep. It is the state of the witness, the pure awareness that observes all three.
   • The Power of Vivek (Awareness): The ultimate defense and protection is not through external rules or disciplines but through unwavering awareness (Vivek). This heightened state of consciousness naturally prevents one from falling into negative patterns.
   • Karuna (Compassion) as Play: Compassion is not a duty but a spontaneous expression of bliss and overflowing joy for those who have realized their true nature.

6. The Indivisible Truth and the Unborn (Pravachan 8):

   • The Impermanence of the World: The universe and everything within it is in constant flux, ever-changing. Clinging to any form or state leads to suffering.
   • The Illusion of Self: The "self" or "I" as we perceive it is a projection, a concept created by the mind. The ultimate reality is the unconditioned "That which Is," the Absolute.
   • The Nature of Reality: Reality is not built upon fixed states but on continuous processes. Understanding the nature of change is key to transcending suffering.

7. The Ascetic's Simplicity and the Unconditional (Pravachan 10):

   • The Mastery of Desire: The true ascetic is free from desires. They seek not things but the direct experience of "Ananda" (bliss), which is their inherent nature.
   • The Inner Sanctuary: True solitude and peace are found within, in the inner space, not in external isolation.
   • The Importance of "No-Mind": The journey towards higher consciousness involves transcending the discriminating and conceptualizing mind, moving towards a state of "unmani gati" (thought-free movement).

8. The Un-created Mantra and the Actionless Action (Pravachan 13 & 14):

   • A-Shattered (A-Hat) Mantra: The true mantra is not something to be chanted but an inherent, unstruck sound (A-Hat Naad) that is always present. Listening to the silence and the unstruck sound leads to the dissolution of mental constructs.
   • A-Kriya (Actionless Action): True action is not driven by the ego or desire but arises spontaneously from the state of being. This is action without agency, action that flows naturally.
   • The Illusion of Karma: The concept of "karma" binds us because of the illusion of being the "doer." Realizing that all actions are ultimately the play of the divine dissolves the binding effect of karma.

9. The Ultimate Freedom: Self-Nature and the Unconditioned (Pravachan 15):

   • Freedom from Conditioning: The ultimate state of liberation (Moksha) is when one lives from their own true nature, unconditioned by external rules, desires, or the ego. This is "Svechchaachar" (spontaneous being), not license.
   • The Self as the True Law: The awakened individual's very being becomes the law. Their actions are not dictated by external codes but by their innate, pure nature.
   • The Illusion of External Reality: What we perceive as the external world, with its forms, phenomena, and even our sense of self, is ultimately illusory, like a snake perceived in a rope. The true reality is beyond these forms.
   • The Formless Absolute (Brahman): The ultimate goal is to realize the formless, unconditioned Brahman, the Absolute Reality, which is beyond names, forms, and all dualities.
   • The Master-Key: The key to liberation is the destruction of ego, attachment, and all conditioning, a process described as "burning" Maya, Mamata, and Ahamkara (illusion, possessiveness, ego) in the fire of awareness.

Osho's Method:

Osho's approach is characterized by:

• Direct Experience: Emphasizing practical techniques like intense breathing, ecstatic dance, and silent witnessing to induce altered states of consciousness.
• Intensity and Wholeness: Encouraging participants to surrender completely to the process without holding back, even to the point of appearing "mad."
• Inner Transformation: The ultimate aim is to facilitate a spontaneous inner transformation, where the individual realizes their true, unconditioned nature.

In essence, Osho's "Nirvan Upanishad" is an invitation to shed the layers of the conditioned self, to awaken to the ever-present, unconditioned awareness within, and to live from that space of pure being, bliss, and freedom.