---
section: Library
booktitle: "That Art Thou"
booktype: "Discourses"
bookcode: "THOU"
dategiven: "27 March 1972 am"
place: " at Mt Abu Meditation Camp, India"
chapternum: "Chapter #21"
chaptertitle: "Kaivalya Upanishad"
acode: "7203270"
shorttitle: "THOU21"
audio: "Yes"
video: "No"
esttime: ""
displaytitle: "That Art Thou: Chapter #21"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
<!--This file is automatically generated. Do not edit!-->
<p class="sutra">THOSE WHO HAVE PURIFIED THE MIND BY THE
PRACTICE OF SANNYAS AND YOGA, AND THOSE WHO</p>
<p class="sutra">HAVE COME TO UNDERSTAND THE EXACT MEANING OF
THE SPIRITUAL SCIENCE INDICATED IN THE</p>
<p class="sutra">UPANISHAD'S VEDANT, THEY IN THE END BECOME
CAPABLE OF ATTAINING BRAHMALOK -- THE WORLD OF</p>
<p class="sutra">BRAHMAN. AND LIBERATING THEMSELVES FROM
EVERYTHING, THEY STRIVE TO ACHIEVE IMMORTALITY.</p>


The basic problem before a spiritual seeker is not how to know, but how to be. Knowing is not the problem, it is easy. The real problem is how to be, how the being should be strengthened. Knowing can grow easily; knowing has its own ways of growing. But knowing is a parasitic growth.


Knowing grows in the memory, and memory is just mechanical. That's why we now have mechanical devices which can be fed with memory -- we have computers, and a computer is more efficient than any human brain. A computer can do anything that a human brain can do -- and a computer can do many more things which a human brain cannot do. Sooner or later, human memory is going to be replaced by mechanical devices. A mechanical device can do whatsoever your mind is doing, and more efficiently, and in less time. A computer can do a mathematical problem in seconds for which you would need an Einstein, or a person of the caliber of Einstein, to work on for at least three months.


Mind is just a mechanical device. It can grow -- you go on feeding it with knowledge, with information, and it can grow. You may not be aware of it, but nothing comes out of your mind which has not been put in it before -- nothing. Nothing comes out of your mind which is original. In that way, nothing is original as far as mind is concerned; everything is just repetition. Mind is the most repetitive mechanism. You have to feed it, give it something: it will reproduce it. Not a single thought comes to you which is your own -- it has been given to you by society, by education, by study, but always it has been given to you. At the most you can make new combinations, that's all. Nothing more can be done with the mind. This is one growth, a parasitic growth at the cost of your being.


By being, I mean the consciousness with which you are born. And by mind, I mean all the accumulation that has come to your consciousness through society, through education, through culture. You are not born with a mind; you are born with a consciousness. Mind is a later growth. That's why if a person is not taught, if a person is not educated, then he has a lesser mind, a poor mind. If no language is taught to you, you will know no language. If nothing is taught to you, you will know nothing. Mind is a social growth.


Consciousness is part of you, but mind is not part of you; mind is given to you. The whole process of social cultivation, of social imposition, is to produce a mind in you. That's why a Christian mind is different from a Hindu mind -- because a Hindu society is feeding something and a Christian society is feeding something else. A Mohammedan mind is totally different from a Hindu, or a Christian, or a Jaina mind. But a Hindu consciousness or a Mohammedan consciousness or a Christian consciousness, are not different.


Really, a consciousness cannot be called Christian or Hindu or Mohammedan -- but minds ARE. So unless you go beyond your society -- you are imprisoned in your upbringing. This mind, which the society gives to everyone... it is a necessity; a society has to give it to you. It is good as far as it goes, but it must not become an imprisonment. A moment must be attained where you are freed from your own mind. Then mind begins to work as a mechanical thing in you; you can use it but you are not identified with it.


Of course one has to use language, one has to use mathematics, one has to know history and geography and everything. But it must not be identified with your consciousness. You must remain a witness to it. You must remain separate, unidentified, different from your own mind. This is what meditation means: how to be not identified with the mind -- how to create a space between yourself and your own mind. It is difficult because we never make any separation. We go on thinking in terms that the mind means me: mind and me are totally identified. If they are totally identified, then you will never be at peace; then you will never be able to enter the divine, because the divine can be entered only when the social has been left behind.


When whatsoever the society has given you has been renounced, only then you enter the divine, because only then, you enter pure consciousness. Mind is an overgrowth; it must be put aside. By renunciation, I mean renunciation of the social. And your mind is nothing but a social by-product, it depends on your society.


This mind can go on growing. Then you grow in knowledge; go on studying, go on learning new things, more things, and your mind goes on growing. And a mind is infinitely capable to grow; yet scientists cannot say to what extent this mind can grow. It can go on growing, the process seems infinite. It has so much potentiality -- seventy million cells working in the mind, and a single cell can have millions of bits of information in it. A single cell of the mind can have so much information stored in it, and the mind has seventy million cells in it. We are not using even a single cell's capacity -- ordinarily, we are not using a single cell's capacity -- and we have seventy million cells. And each cell seems to be capable of infinite accumulation of information. The mind seems to be infinite in its own way -- and it is not you! It is just something which has been given to you.


It is useful, it is utilitarian; that's why we become identified with it. One has to use one's mind constantly, and one has to use it so constantly that there is no gap. You don't remember any moment when you were not your mind, that's the problem: to remember it, and to create a space, a gap, when you are not your mind. You are yourself and mind is just a device which can be used or not used, and you are the master to choose whether to use it or not.


Ordinarily, the mind is the master and you have to follow it. The mind gives you something to think about and you have to think about it. The mind gives you some dream and you have to dream it. And the mind goes on.... And sometimes even if you say to your mind, "Stop!" it is not going to stop, it is not going to listen to you at all. Because you have cooperated with it so much, and you have given it your energy and identification so much, that the mind doesn't remember your mastery at all. You are just a slave.


Meditation means to create a gap so that you can become master, master of your own mind. And mastery means that you are not identified.


I can order my hand to do anything -- to move or not to move. Why? -- because I am not identified with the hand; otherwise, who is going to order and who is going to be ordered? I can order my hand to move; it moves. But if my hand begins to move and I say, "Stop!" and it is not stopping, what does it mean? It means only one thing: my order is impotent because of too much identification with the hand. The hand has become a master in its own right -- it goes on moving. It says, "I am not going to follow your order at all."


This has happened with the mind. The mind goes on working in its own way; no order can be given to it. There is no intrinsic impossibility -- it is only because you have never ordered it, so it doesn't know that you are the master. The master has remained so silent, has remained so hidden, that the slave has begun to feel himself the master.


If one goes on growing in this mind, one goes on more and more hidden deep down. And the mind becomes such a great thing, it is difficult to assert your consciousness. That's why a very ordinary villager with a lesser mind, is with more consciousness. An ordinary person -- not very educated, not knowing much -- has always, of course, less mind but more consciousness. So sometimes a person who has more mind may behave very foolishly, because he has less consciousness. A person who has a developed mind can work very wisely, behave very wisely if the situation is such that the mind knows what to do and what not to do. Then he can behave, work, do anything very efficiently. But any new situation in which the mind is not aware, and he will be stupid, he will THAT ART THOU
			

> [!info]
> Copyright 1964-1990 Osho (Bhagwan Shree Rajneesh)
>