15-06-2012, 04:50 PM
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#2041 | |
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15-06-2012, 05:16 PM
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#2042 | |
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Location: Zagreb, Croatia.
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"Und allen anderen, denen die Kraft und das Glück fehlten, zu überleben." |
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15-06-2012, 05:50 PM
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#2043 | |
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i saw a movie the other day (The Heir Apparent, and it was ok) but it had some beautiful scenes filmed in Croatia and i thought of you. man i would be playing pirate all over those beautiful coastlines and islands whenever i got bored.
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15-06-2012, 07:09 PM
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#2044 | |
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http://oshotube.com/boredom.html By Popular demand
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. |
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15-06-2012, 07:45 PM
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#2045 | |
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. |
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15-06-2012, 07:54 PM
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#2046 | |
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 Osho Quotes on Drugs. Quote:
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. Last edited by heartbeatsalute; 15-06-2012 at 07:56 PM. |
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15-06-2012, 08:03 PM
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#2047 |
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 Osho on Transformation of Angulimal Osho : If you go into the outside world, people will be hostile to you, but you have to be compassionate to them. Let hostility and compassion stand facing each other. It is one of the fundamental laws of life that compassion cannot be defeated by hostility. Compassion simply changes the hostile person. So don’t be worried that you will be facing hostility. Be concerned about compassion, love. Just start looking into people’s eyes with grace. That will disturb them more – and I want to disturb them! There was a man in Gautam Buddha’s time whose name was Angulimal. He had taken a vow to cut off one thousand heads, and to take one finger from each dead person and make a garland of one thousand fingers. Angulimal means the man with the garland of one thousand fingers. He was a ferocious man. People stopped going close to him. The road that passed by the hill where he was staying was no longer being used. He had already cut off nine hundred and ninety-nine heads; he was waiting for only one more. The road that passed by his hill was utterly empty, nobody was coming. And then Buddha came to pass. That road was the shortcut, but people were going the long way around, just to avoid Angulimal. Naturally, Buddha took the shortcut. His disciples said, ”Bhagwan, you don’t know what you are doing! Haven’t you heard about that madman, Angulimal? It is better to go the long, roundabout way, rather than to take the shortcut.” But people like Gautam Buddha never turn back. He said, ”I cannot turn back, now even more than before. If I had not known about Angulimal, perhaps I might have taken the other road. That poor fellow is waiting for only one head! My work is done; I have known all that can be known, I have experienced all that can be experienced. Now there is no reason for me.... If I can be of some service to that poor man, it will be good.” He went. Angulimal saw him. Buddha’s disciples, who were always clambering around him, by and by started creating a distance between him and themselves. If he was caught, at least they could escape. Angulimal saw Gautam Buddha coming. Even that dangerous man, who had murdered nine hundred and ninety-nine people already, felt for the first time that he also had a heart. Gautam Buddha was looking so innocent, so childlike and so beautiful in the early morning sun. Angulimal shouted, ”You please turn back, because only one head is missing! Perhaps you are a stranger... but looking at you, something in me says ‘Let this man go – there are many idiots, I can cut off their heads.’ Even if my mother comes here, I will cut off her head! But you please go back. Don’t come close to me – I am dangerous! Do you see my sword? It is waiting for the last head.” Gautam Buddha continued. He stepped off the road and started moving into the mountains, closer to Angulimal. Angulimal said, ”It seems you are more mad than me. Why are you going on and on and on?” Buddha said, ”Angulimal, I stopped going anywhere a long time ago. I am not going anywhere, it is you who are.” Angulimal was standing there – Buddha was walking! Angulimal said, ”Certainly you are mad. You are walking, moving, and you say you have stopped a long time ago. I am standing, and you say, ‘You are moving.’” Buddha said, ”Just try to understand. Your mind is moving, thinking. My mind is silent, there is no movement. And you will not get a better head. It is really a joy to fulfill your vow. Prepare your sword.” Angulimal could not understand what kind of man he was. He was in a great shock; he had never come across such a man! He was ashamed of himself for the first time in his life. He could not look at Buddha eye to eye, because those eyes were radiating compassion, love, grace, joy, blissfulness, ecstasy – things that he had never known, but the fragrance was reaching him. He said again to Buddha, ”You please go, sir. I don’t want to kill you. You are unnecessarily insisting that I do something that I don’t want to do.” But Buddha went on coming closer and closer. And finally he was standing before Angulimal. Angulimal said, ”I used to think I was a stubborn man – you are a thousandfold more stubborn. Now I cannot help you, I have to cut your head.” Buddha said, ”It is an old tradition and convention to fulfill the last wish of a person who is going to die, and I have a very small wish. You fulfill it and then kill me.” He said, ”What is your wish? Even if it is the biggest thing, I will manage it for you.” Buddha said, ”No, it is a very small thing. Just cut off a branch of the tree under which you are standing.” Angulimal said, ”What kind of thing are you asking? But okay, if that is your wish.” With his sword he cut off a branch. Buddha said, ”Now, put it back. Let it be part of the tree again. Let it blossom again.” Angulimal said, ”That is impossible. How can I join it with the tree?” Buddha said, ”If you cannot even join a small branch to the tree, do you see the implications of it? Any child could have broken that branch off the tree, and you are a strong man – you have not done a great job. You can cut off my head, but can you manage to give me life again? And if you cannot create, what right have you to destroy?” There was a moment of silence. The sword fell from Angulimal’s hands. He threw away that garland of nine hundred and ninety-nine fingers, and fell at Buddha’s feet. He said, ”I never thought about it, that destroying something – any mediocre person, any coward, any idiot can do that. The real genius is creative – you are right. Please accept me as your disciple.” Buddha initiated him. He came back to the town. Even the king, Prasenjita, when he heard that Angulimal had become a sannyasin of Gautam Buddha.... He was a lover of Gautam Buddha, but he was afraid to go there because that man Angulimal could not be trusted, he could do anything any moment. But he wanted to see the man; he was so famous all around – hearing his name, even kings used to tremble. He came, he touched Buddha’s feet and asked, ”I have heard that Angulimal has also become your initiate.” Buddha said, ”Yes, he is sitting by my side.” Prasenjita became so afraid, he pulled out his sword. Buddha said, ”Now it is not needed, put it back in the sheath. The Angulimal that you used to know is dead; this is a totally new man who cannot harm anybody. Don’t be afraid.” And that very day when Angulimal went to beg in the city, the same cowards who had stopped even going on the road that passed nearby Angulimal’s place locked their doors, stood on their terraces with large piles of rocks, and started throwing rocks at the poor man. He fell down; blood was flowing from all over his body. Buddha was informed, and he came. Just a few more minutes and Angulimal would be gone. Buddha said to him, ”Remember one thing, that this act of yours – that you have not in any way reacted to the hostility of the people – is enough. You are dying as a truly awakened man.” Smiling, touching Buddha’s feet, Angulimal died. Don’t be afraid of people’s hostility. Just be aware of your compassion, your love, and nothing is going to be wrong. ---OSHO---
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. Last edited by heartbeatsalute; 15-06-2012 at 08:04 PM. |
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15-06-2012, 09:19 PM
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#2048 |
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« The Science of Interiority – Osho From Sex to Ecstasy – Osho » Transcending the Basic Duality of Sex – Osho March 10, 2010 by premG Life is not there at its maximum when you are born; it is at its minimum. If you do stick at that, you will have a life which is just near death – just a borderline life. By birth, only an opportunity is given, only an opening is made. Life has to be achieved. Birth is just a beginning, not the end. But normally we stay at the point of birth. That is why death happens. If you stay at the point of birth you will die. If you can grow beyond birth you can grow beyond death. Remember this very deeply: death is not against life; death is against birth. Life is something else. In death only birth ends and in birth only death begins. Life is something totally different. You have to attain it, achieve it, actualize it. It is given to you as a seed, just as a potentiality – something which can be but which is not already there. You have every chance of missing it. You can be alive because you are born, but that is not synonymous with really being in life. Life is your effort to actualize the potentiality. Hence, the meaning of religion; otherwise there is no meaning in religion. If life begins with birth and ends in death, then there is no meaning for religion. Then religion is futile, nonsense. If life does not begin with birth, then religion has some meaning. Then it becomes the science of how to evolve life out of birth. And the more you move away from birth in life, the more you move away from death also because death and birth are parallel, similar, the same – two ends of one process. If you move away from the one, you are simultaneously moving away from the other. Religion is a science to achieve life. Life is beyond death. Birth dies; life, never. To achieve this life you have to do something. Birth is given to you. Your parents have done something: they have loved each other, they have been melting into each other, and out of their life force, melting into each other, a new phenomenon, a new seed – you – is born. But you have not done anything for it: it is a gift. Remember, birth is a gift. That is why all the cultures pay so much respect to parents – it is a gift, and you cannot repay it. The debt cannot be repaid. What can you do to repay it? Life has been given to you, but you have not done anything for it. Religion can give you a new birth, a rebirth. You can be reborn. But this birth will happen through some alchemical change within you. Just as the first birth happened through two life forces meeting without you – they created an opportunity for you to enter, to be born; that is a deep alchemy – so a similar thing has to be done now within you. Your parents met – your mother and your father. Two forces, feminine and masculine, were meeting to create an opportunity for some new thing to be born. Two opposite forces were meeting, two polarities were meeting. And whenever two polarities meet, something new is born, a new synthesis is achieved. A similar thing has to happen within you. You also have two polarities within you, the feminine and the masculine. Let me explain it a little more in detail…. Because your body is born out of two polarities: cells from your mother and cells from your father, they create your body. You have both types of cells – those which came from your mother and those which came from your father. Your body consists of two polarities, feminine and masculine. You are both, everyone is both. Whether you are man or woman it makes no difference. If you are a man you have a woman within you: your mother is there. If you are a woman you have a man within you: your father is there. They can again meet within you. And the whole yoga, the whole tantra, the alchemy, the whole process of religion, is how to create an orgasm, a deep intercourse between the polarities within you. And when they meet within you a new type of being is born, a new life becomes alive. If you are a man, then your conscious is masculine and your unconscious is feminine. If you are a woman your conscious is feminine and your unconscious is masculine. Your conscious and unconscious must meet so that a new birth becomes possible. What to do for their meeting to happen? Bring them nearer. You have created a separation; you have created all types of barriers. You do not allow them to meet. You try to exist with the conscious and you go on suppressing the unconscious. You do not allow it. If a man starts weeping and crying, someone is bound to say immediately, “What are you doing? You are doing something womanish, feminine.” The man stops immediately. The masculine is not expected to weep and cry. But you have the possibility; the unconscious is there. You have moments of feminineness, you have moments of masculineness; everyone does. A woman can become ferocious, a male, in some moods, in some moments. But then she will suppress. She will say, “This is not womanlike.” We go on creating a separation, a distance. That distance has to be thrown away; your conscious and unconscious must come nearer. Only then can they meet, only then can they have a deep intercourse. An orgasm can happen WITHIN you. That orgasm is known as spiritual bliss. One type of orgasm is possible between your body and the body of the polar opposite sex; it can happen only for a single moment because you meet only on the periphery. The peripheries meet and then they separate. Another type, a deeper type of orgasm, can happen within. But then you meet at the center and there is no need to separate again. Sexual ecstasy can only be momentary; spiritual ecstasy can be eternal; once attained you need not lose it. Really, once attained it is difficult to lose it – impossible to lose it. It becomes such an integration that the fragments disappear completely. That is why when someone asked Buddha, “Who are you? A deva, a heavenly being?” he said, “No!” And the questioner went on asking. Then the questioner became desperate because whenever he asked Buddha who he is, if he is this or that, Buddha went on saying, “No!” Then finally he asked, “At least you must say that you are male. You must say yes.” Buddha said, “No!” ”Then are you a female?” the man asked desperately. Buddha said, “No!” – Because a new unity has come into being which is neither male nor female. When your inner man and inner woman meet, you are neither: you transcend sex. That is the meaning of the oldest Indian image of Shiva as Ardhanarishwar – half man, half woman. That is the symbol of the inner meeting. Shiva is neither now: he is half man, half woman – both and neither. He transcends sex. Remember, unless you transcend sex, you cannot transcend duality. This is a deep psychological problem – not only psychological but ontological also. If you remain a man or a woman, how can you conceive of the oneness of existence? You cannot. Being a man, you cannot conceive of yourself being one with a woman. Being a woman, you cannot conceive of yourself being one with a man. A duality persists. Sex is the basic duality. We have been arguing about and discussing for centuries how to attain the non-dual. But we go on discussing it as if it is some intellectual matter: “How to attain the non-dual?” It is not an intellectual matter; it is ontological, existential. You can attain the non-dual only when the duality within you disappears. It is not a question of meditating on the non-dual and thinking, “I am the Brahman.” Nothing will come out of it; you are simply deluding yourself. You cannot attain non-duality unless the basic duality of sex disappears within you, unless you come to a moment when you cannot say who you are – man or woman. And this happens only when your inner man and woman melt so much that they dissolve into each other – and all the boundaries are lost, and all the distinctions are lost, and they are one. When the inner orgasm, the spiritual ecstasy happens, you are neither. And only when you are neither is life born. In a single moment of meeting between your parents, your mother and father, you were born – in a single moment of meeting! Remember, life is always out of meeting, never out of separation. Life comes only in a deep meeting, in a deep communion. For a single moment your father and mother were one, they were not two. They were functioning as one being. In that oneness you were born. Life always comes out of oneness. And the life that I am talking about, or Jesus talks about and Buddha talks about, is the life which will happen inside you, within you. Again a communion, a melting, happens, and the two sexualities within you dissolve. Remember, I say again and again that sex is the basic duality, and unless you transcend sex the Brahman cannot be achieved. All other dualities are just reflections and reflections of this basic duality; birth and death – again a duality. They will disappear when you are neither male or female. When you have a consciousness which goes beyond both, birth and death disappear, matter and mind disappear, this world and that world disappear, heaven and hell disappear. All dualities disappear when the basic duality within you disappears, because all dualities are simply echoing and re-echoing the basic division within you. That is why the old, ancient Indian seers have put the Brahman in the third category. He is neither male nor female. They call him Napunsak – impotent. They call him the third sex, the ultimate reality of the third sex. The word Brahman belongs to Napunsak Ling: it is neither or it is both. But one thing is certain: it transcends the duality. That is why other conceptions of God look immature, childish. Christians call him father. This is childish, because then where is the mother? And how is this son Jesus born? And they say Jesus is the only son but where is the mother? The father alone giving birth? If the father alone gives birth to Jesus, then he is both – mother and father. Then do not call him father. Then the duality comes in. Or, some religions have called the ultimate being the mother. Then where is the father? These are just anthropomorphic feelings. Man cannot even think about the ultimate in any other terms than human, so he calls it father or mother. But those who have known and those who have transcended the anthropocentric attitude, the man-oriented attitude – they know that he is neither. He transcends both; he is a meeting of both. In the ultimate, mother and father both are merged. Or, if you will allow me the expression, I would like to say: the Brahman is mother and father in eternal orgasm – one in an eternal ecstasy of meeting. And out of that meeting comes the whole creation, out of that meeting comes the whole play, out of that meeting all that exists is born. Here, in this meditation camp, we will be trying to bring your unconscious and conscious nearer, your feminine and your masculine nearer. You will have to help me, to cooperate with me. In the meditation techniques you have to destroy all the barriers between your conscious mind and the unconscious. And you have to be free, as totally free as possible because suppression has created the barriers. So do not suppress. If you feel like screaming, scream. The very scream will bring your conscious and unconscious nearer. If you feel like dancing, dance. The very dance will bring your conscious and unconscious nearer. Really, dance can be very helpful, because in dance your body and your mind are in a deep meeting. It is not only the body which is moving; within the body your consciousness is also moving. Really, a dance becomes a dance only when your body is filled with the grace of your spirit, when your spirit is flowing out of your body, when your spirit has taken a rhythm with the body. All the old religions were dancing religions. They were more authentic. Our new modes of religion are just false. You go into a temple or into a church or into a gurudwara and you just verbalize there. Someone preaches and you listen. It has become cerebral. Or, you pray and you talk with God. Even with God you use language. You cannot be silent with him; you cannot believe that he can understand you without your talking. You have no faith! You do not trust him; you want to explain everything to him. I have heard: one mother overheard her small child praying in the night to God, and he was saying, “Dear God, beloved God, stop Tommy from throwing things at me – and by the way, I have told you this before.” But this is what we all are doing: praying to God to “stop Tommy from throwing things at me.” Even if you go to the Vedic rishis they are doing the same: “Do this; do not do that.” You cannot allow him to do whatsoever is his will. You give your own program. And if he follows you, you are a believer and if he doesn’t follow you, you will say that he doesn’t exist. He can exist only if he exists as your follower. But existence cannot follow you. Existence is greater than you; existence is the whole. You are just a fragment, and a fragment cannot be followed – the fragment has to follow the whole. This is what a religious mind is: the fragment following the whole, the fragment surrendering to the whole, the fragment not struggling, the fragment in a let-go. Religion has become verbal, linguistic. Here we will try to bring the authentic religion. The secret most core of it is that you must come to it totally – with your mind, your body, your emotions, everything. Nothing is denied. You cry and you weep and you laugh and you dance, and you sit in silence. You do all the things that your inner being happens to do; you do not force it to do anything. You do not say, “This is not good; I should not do it.” You allow a spontaneous flow. Then the unconscious will come nearer and nearer to the conscious. We have created the gap through suppression: “Don’t do this, don’t do that,” and we go on suppressing. Then the unconscious is suppressed. It becomes dark. It becomes a part where we never move in our own house. Then we are divided. And, remember, then there are perversions. If you allow your unconscious to come nearer to your conscious, too much sex-obsession will disappear. If you are a man and you deny your unconscious, you are denying your inner woman; then you will be attracted to outer women too much. It will become a perversion because then it is a substitute. The inner femininity has been denied; now the outer femininity becomes obsessive to you. You will think and think about it; now your whole mind will become sexual. If you are a woman and you have denied the man, then ’man’ will take possession of you. Then whatsoever you do or think, the basic color will remain sexual. So much fantasy about sex is because you have denied your inner other. So now this is a compensation. Now you are compensating for something which you have denied to yourself. And look at the absurdity: the more you get obsessed with the other sex the more you feel afraid; the more you deny the inner the more you suppress it; and the more you suppress it the more you become obsessed. Your so-called brahmacharis are totally obsessed with sex for twenty-four hours a day; they are bound to be. It is natural: nature takes revenge. To me, Brahmacharya – celibacy – means you have come so near to your own feminine or your own masculine, so near that there is no substitution for it. You are not obsessed with it; you do not think about it. It disappears. When your own unconscious is nearer to you, you need not substitute it with someone else outside. And then a miracle happens. If your unconscious is so near, then whenever you love someone, a woman or a man, that love is not pathological. If your unconscious is so near, that love is not pathological. It is not possessive, it is not mad. It is very silent, tranquil, calm, cool. Then the other is not a substitute and you are not dependent on the other. Rather, the other becomes just a mirror. Remember the difference: the other is not now a substitute, something which you have denied. The other becomes a mirror of your inner part, of your unconscious. Your wife, your beloved, becomes just a mirror. In that mirror you see your unconscious. Your lover, your husband, your friend, becomes a mirror. And in that mirror you can see your unconscious clearly mirrored, projected outside. Then wife and husband can help each other to bring their unconscious more and more near. And a moment comes, and it must come if life has been a really successful effort, when wife and husband are no more wife and husband: they have become companions on the eternal journey. They help each other; they have become mirrors to each other. They reveal the unconscious of the other and each helps the other to know himself or herself. Now there is no pathology, no dependence. Remember one thing more: if you deny your unconscious, if you hate your unconscious, if you suppress your woman or man within, then you can go on saying that you love the outer woman but deep down you will hate her also. If you deny your own woman, you will hate the woman you love. If you deny your own man, you will hate the man you love. Your love will just be on the surface. Deep down it will be a hatred. It is bound to be so, it has to be so, because you will not allow the other to become the mirror of your unconscious. And you will be afraid also. Man is afraid of woman. Go and ask your so-called saints. They are so afraid of women. Why? They are afraid of the unconscious, and the woman becomes a mirror. Whatsoever they have hidden, she reveals. If you have suppressed something, then the other polar opposite can reveal it immediately. If you have been suppressing sex and you are sitting in meditation in a lonely place and a beautiful woman passes by, suddenly your unconscious will assert itself. That which has been hidden will be revealed in the woman passing and you will be against that woman. You are foolish – because that woman is not doing anything at all, she is just passing there. She may not even know that you are there; she is not doing anything to you. She is a mirror, but the mirror is passing and in that mirror your unconscious is reflected. The whole so-called spirituality is based on fear. What is the fear? The fear is that the other can reveal the unconscious and you do not want to know anything about it. But not knowing will not help, suppression will not help. It will remain there. It will become a cancer and by and by it will assert itself more and more, and ultimately you will come to feel that you have been a failure and that whatsoever you have suppressed has become victorious and you are defeated. My whole effort is to bring your unconscious nearer to your conscious. You become so much acquainted with it so that it is not unknown. You become friendly to it, then the fear disappears– the fear of the polar opposite. And then the hatred also disappears because then the other is just a mirror, helpful. You feel gratitude. Lovers will be grateful to each other if the unconscious is not suppressed and they will be hateful to each other if the unconscious is suppressed. Allow your whole being to come into function. Your emotions are imprisoned, encapsulated. Your body movements are imprisoned. Your body, your heart, have become just as if they are not part of you. You simply carry them along like a burden. Allow your emotions full play. In the meditations we will be doing, allow your emotions full play and enjoy the play, because many new things will be revealed to you. -Osho Excerpted from The Supreme Doctrine, Chapter 2
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. Last edited by heartbeatsalute; 15-06-2012 at 09:22 PM. |
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15-06-2012, 09:21 PM
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#2049 | |
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Senior Member
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 Quote:
__________________
The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. |
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15-06-2012, 09:56 PM
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#2050 | |
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Quote:
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. |
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15-06-2012, 10:00 PM
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#2051 | |
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Senior Member
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Quote:
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. |
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15-06-2012, 10:03 PM
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#2052 | |
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Quote:
__________________
The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. |
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16-06-2012, 12:28 AM
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#2053 |
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 http://www.baytallaah.com/bookspdf/154.pdf ABSOLUTE.- Never use the word "absolute"; avoid it as much as possible—because it is the word "absolute" that creates fanatics. Nobody has the absolute truth. Truth is so vast! All truths are bound to be relative. It is the word "absolute" that has dragged the whole of humanity into misery. The Mohammedan thinks he has the absolute truth in the Koran; he becomes blind. The Christian thinks the absolute truth is in the Bible. The Hindu thinks the absolute truth is in the Gita, and so on and so forth. And how can there be so many absolute truths? Hence, the conflict, quarrel, war, religious crusades, jihads: "Kill others who are claiming that their truth is absolute—our truth is absolute!" Down the ages, more murders, more rapes, more lootings, have been committed in the name of religion than in the name of anything else. And the reason? The reason is in the word "absolute". Always remember: whatsoever we know and whatsoever we can ever know is bound to remain relative. To remember it will give you compassion. To remember it will make you liberal. To remember it will make you more humane. To remember it will help you to understand other viewpoints. Truth is vast—simple but vast, as vast as the sky. The whole universe contains it, and the universe is unlimited, infinite. How can you conceive the whole truth? How can you have the absolute truth in your hands? But that is how the ego functions. The ego is very tricky. The moment you start feeling something true, the ego immediately jumps in and says, "Yes, this is the absolute truth." It has closed your mind; now no more truth will be available. And the moment you assert, "This is absolute," you have falsified it. A man of truth is always relative. THE BOOK OF THE BOOKS, Vol. III, OSHO
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. Last edited by heartbeatsalute; 16-06-2012 at 12:39 AM. |
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16-06-2012, 12:53 AM
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#2054 |
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 ALCOHOL.- Alcohol ... all societies have been against it. But still, they have to allow it, because they know that without alcohol there would be much chaos. Alcohol has to be allowed in mild doses, legal doses; legally it has to be allowed. Why? Because it soothes people; it is a tranquilizer. And people are in such an inner anguish, they need something to soothe them. Otherwise they would simply go berserk. They would simply go mad. So no society can afford freedom about alcohol, but no society can prohibit it completely. That is not possible. Either way it will be difficult to manage. Alcohol is a need. It is a need because the tension is so great inside that you would go mad because of it . . . Only a meditative society can be free of alcohol ... . THE GRASS GROWS BY ITSELF The person who is interested in alcohol must be living n misery, in a kind of suffering. That's why he wants to forget it all somehow. Alcohol is nothing but a chemical strategy to forget your miseries, anxieties, your problems, to forget yourself .. . I am not in favor of any alcoholic beverages, I am not in favor of any psychedelic drugs either, because they all create illusory worlds for you and they are all distractions. They make you more and more obl ivious of your own being, unaware of our own self. My work is based on awareness. The word "awareness" is the golden key here. the master key. The alcoholic is suicidal: but the egoholic. the powerholic, they are murderous: they are the really dangerous people. And the irony is that politicians again and again say they would like to prohibit alcohol completely. They are the really dangerous people. Have you ever heard of any alcoholic doing anything very wrong in the world's history? What wrong can they do?—at the most they can fall in a gutter . But the people who are power - intoxicated, they are dangerous people. Do you know?—Adolph Hitler was very much against alcohol. He was a mahatma: a non-smoker— he n e v e r smoked, he was against smoking: a non - meateater—which is very strange—a vegetarian, a fain; no alcohol. and very very disciplined. He used to get up in the Bralmminhiira. early in the morning, his whole l ife. Used to go to bed ear l y. You cannot find any faul t in his character . . Such a man of character proved to he the most dangerous man in human history. Now. it he had been a little alcoholic things would have been far better . . . Alcohol has something of the religious in it—hence the appeal. What is the appeal of alcohol? It makes you forget yourself. It makes you forget your ego—it makes you forget your misery, anxiety, worry. It takes you away from the world; the world is really hell. It gives you a private door to enter into another world. At least for a few moments, a few hours, you are no more part of this ugly affair: you live in a private fancy. It gives you a dream. Hence, all the religions are against alcohol because it is competitive. Religion also gives you another door to escape from the world. Religion also makes techniques available to you so that you can drop your ego, but permanently. What alcohol can do only temporarily, religion helps you to do permanently. Religion can help you so much that not only is the worry forgotten but dropped. Alcohol is a very temporary measure. Hence the competition. My own understanding about alcohol is that all the religions have been against it because they see the point: this is the competitor. If people become alcoholics they don't bother about religion; they have found a private technique of their own. Why should they bother about Mahavira and his meditations, and Buddha and his meditations?— and they take a long time and they are arduous. They have found a shortcut! They go to the pub and it is okay. For those few moments they are Buddhas .. . Alcohol is a private door to religion. Not a very good door, very temporary, momentary. But my understanding is that humanity will remain alcoholic till religion becomes its alcohol. Till more and more people come to religion, alcohol is going to remain; alcohol cannot disappear from the world. I am not against alcohol, I am all for bringing people towards religion, towards meditation, prayer. Once they start entering into prayer, once they have the real thing, they will drop alcohol. But the real thing has to happen first . My own observation has been this: that people, once they start getting into meditation, find it impossible to drink. By and by, it becomes a great problem for them, because whenever they drink, they lose all that they attain through meditation. Whenever they drink, they forget all the bliss that comes through meditation. Alcohol is a technique for forgetfulness. If you are miserable it helps you to forget misery. If you are blissful it helps you to forget your blissfulness. So the whole technique, my technique is, first to make you a little more happy. Once you are happy, then it is your choice; I don't bother about it. I don't ask you to drop it. I say, "Now it is your choice." If you become a little happy you will not go for alcohol, because the moment you drink you will forget your happiness. It brings forgetfulness, whatsoever the case is— happy, unhappy, it brings forgetfulness. Once meditation starts flowering inside you, new spaces, new blissful spaces, it becomes possible. Then it is for you to choose. When you have the real diamond, I don't think you are going to go for the artificial one. And you ask me: What is the point in saran 'as? Exactly the same that you are searching in alcohol. Exactly, precisely the same. But the alcohol can create only an illusion, and sannyas will give you the real thing. ZEN: THE PATH OF PARADOX, Vol. III, OSHO
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. Last edited by heartbeatsalute; 16-06-2012 at 12:58 AM. |
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16-06-2012, 01:25 AM
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#2055 | |
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. |
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16-06-2012, 01:48 AM
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#2056 | |
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. Last edited by heartbeatsalute; 16-06-2012 at 08:24 PM. |
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16-06-2012, 05:46 PM
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i understand and agree with this, but i know me well.... and i will never quit until i feel like ive had enough to drink and smoke. :-( Quote:
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16-06-2012, 08:03 PM
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 DIALECTICS.- Tao is the first revelation, realization, of the fact that existence is polar. No other religion has been so clear about this tremendously significant fact. "Existence is polar" means that existence is not logical, it is dialectical; it is not Aristotelian, it is Hegelian. Logic is simple, logic is linear; dialectics is a little more complex. It is not simple because dialectics is possible only if the opposite is also involved in it; if the opposite is not there, there will be no dialectics. There can be no electricity without the two poles, the positive and the negative. Electricity is not logical, it is utterly illogical—it is dialectical. There can be no humanity without the masculine energy and the feminine energy. Just think of a humanity consisting only of men or women: it will die, it will not be able to live, it will not have any energy to live. Energy is created by the friction with the opposite. The Hegelian formulation is: thesis needs antithesis. Unless there is a thesis opposed by an antithesis there is no dynamism; life becomes stagnant. Matter is possible only if there is consciousness, and vice versa. The sky and the earth, God and existence, the day and the night, summer and winter, birth and death, these are polarities opposed to each other. But the opposition is only apparent; deep down they are complementaries. What Hegel discovered just two hundred years ago Taoists had discovered almost five thousand years before. They were the pioneers of dialectics; they were the first dialecticians of the world. They contributed one of the most important insights to existence: you will find it everywhere. Life cannot exist even for a single moment without its opposite because it depends on the opposite. The opposi - tion is only apparent; deep down they are complementaries. They have to be—they depend on each other. Man is not man without a woman, woman is not woman without a man; they depend on each other . . The woman remains always to be discovered by the man, and vice versa. You cannot exhaust discovering a man or a woman. If you belong to the opposite pole it is an endless discovery; you will never come to a conclusion. Existence is not logical, and it is good, otherwise there would have been only death and no life. If God were Aristotelian there would have been no life at all. There would have been peace all over—nobody to know it, nobody to experience it. It is good that God is Hegelian, that he has created polarities. Tao talks about yin and yang; that is the most fundamental approach to understanding existence. TAO: THE GOLDEN GATE, Vol. 1, OSHO
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. Last edited by heartbeatsalute; 16-06-2012 at 08:13 PM. |
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16-06-2012, 09:35 PM
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 The Great Way 21 October 1974 am in Buddha Hall THE GREAT WAY IS NOT DIFFICULT FOR THOSE WHO HAVE NO PREFERENCES. WHEN LOVE AND HATE ARE BOTH ABSENT EVERYTHING BECOMES CLEAR AND UNDISGUISED. MAKE THE SMALLEST DISTINCTION, HOWEVER, AND HEAVEN AND EARTH ARE SET INFINITELY APART. IF YOU WISH TO SEE THE TRUTH THEN HOLD NO OPINION FOR OR AGAINST. THE STRUGGLE OF WHAT ONE LIKES AND WHAT ONE DISLIKES IS THE DISEASE OF THE MIND. WE WILL BE ENTERING the beautiful world of a Zen Master’s no-mind. Sosan is the third Zen Patriarch. Nothing much is known about him – this is as it should be, because history records only violence. History does not record silence – it cannot record it. All records are of disturbance. Whenever someone becomes really silent, he disappears from all records, he is no more a part of our madness. So it is as it should be. Sosan remained a wandering monk his whole life. He never stayed anywhere; he was always passing, going, moving. He was a river; he was not a pond, static. He was a constant movement. That is the meaning of Buddha’s wanderers: not only in the outside world but in the inside world also they should be homeless – because whenever you make a home you become attached to it. They should remain rootless; there is no home for them except this whole universe. Even when it was recognized that Sosan had become enlightened, he continued his old beggar’s way. And nothing was special about him. He was an ordinary man, the man of Tao. One thing I would like to say, and you have to remember it: Zen is a crossbreeding. And just as more beautiful flowers can come out of crossbreeding, and more beautiful children are born out of crossbreeding, the same has happened with Zen. Zen is a crossbreeding between Buddha’s thought and Lao Tzu’s thought. It is a great meeting, the greatest that ever took place. That’s why Zen is more beautiful than Buddha’s thought and more beautiful than Lao Tzu’s thought. It is a tare flowering of the highest peaks and the meeting of those peaks. Zen is neither Buddhist nor Taoist, but it carries both within it. India is a little too serious about religion – a long past, a long weight on the mind of India, and religion has become serious. Lao Tzu remained a laughingstock – Lao Tzu is known as the old fool. He is not serious at all; you cannot find a more non-serious man. Then Buddha’s thought and Lao Tzu’s thought met, India and China met, and Zen was born. And this Sosan was just near the original source when Zen was coming out of the womb. He carries the fundamental. His biography is not relevant at all, because whenever a man becomes enlightened he has no biography. He is no more the form, so when he was born, when he died, are irrelevant facts. That’s why in the East we have never bothered about biographies, historical facts. That obsession has never existed here. That obsession has come from the West now; then people become interested more in irrelevant things. When a Sosan is born, what difference does it make – this year or that? When he dies, how is it important? Sosan is important, not his entry into this world and the body, not his departure. Arrivals and departures are irrelevant. The only relevance is in the being. And these are the only words Sosan uttered. Remember, they are not words, because they come out of a mind which has gone beyond words. They are not speculations, they are authentic experiences. Whatsoever he says, he knows. He is not a man of knowledge, he is a wise man. He has penetrated the mystery, and whatsoever he brings is very significant. It can transform you completely, totally. If you listen to him the very listening can become a transformation, because whatsoever he is saying is the purest gold. But then it is difficult too, because the distance is very very great between you and him: you are a mind and he is a no-mind. Even if he uses words he is saying something in silence; you, even if you remain silent, go on chattering within. It happened: There was a case against Mulla Nasruddin in the court. The court could not prove much. He was charged with polygamy, having many wives. Everybody knew about it, but nobody could prove it. The lawyer said to Nasruddin, ”You remain silent, that’s all. If you utter a single word you will be caught. So you simply keep quiet and I will look to the matter.” Mulla Nasruddin remained silent – deep down boiling, in turmoil, wanted to interrupt many times, but somehow managed and controlled himself. Outwardly looked like a Buddha, inside a madman. The court couldn’t find anything against him. The magistrate, even though he knew that this man had many wives in the town, when there was no proof what could he do? So the magistrate had to release him. He said, ”Mulla Nasruddin, you are released. Now you can go home.” Mulla Nasruddin looked puzzled and said, ”Er – Your Honor, which home?” He had many homes because he had many wives in the town. A single word from you will show the mind inside; a single word and your whole being is exposed. Not even a word is needed; just a gesture and your chattering mind will be there. Even if you are silent, your silence will not reveal anything other than the chattering monkey within. When a Sosan speaks, he speaks totally on a different plane. He is not interested in speaking; he is not interested in influencing anybody; he is not trying to convince you about some theory or philosophy or ism. No, when he speaks his silence blooms. When he speaks he is saying that which he has come to know and would like to share with you. It is not to convince you, remember – it is just to share with you. And if you can understand a single word of his, you will feel a tremendous silence being released within you. Just hearing here... We will be talking about Sosan and his words. If you listen attentively, suddenly you will feel a release of silence within you. These words are atomic, they are full of energy. Whenever a person who has attained says something, the word is a seed and for millions of years the word will remain a seed and will seek a heart. If you are ready, ready to become the soil, then these words, these tremendously powerful words of Sosan – they are still alive, they are seeds – they will enter in your heart if you allow, and you will be totally different through them. Don’t listen to them from the mind, because their meaning is not of the mind; the mind is absolutely impotent to understand them. They don’t come from the mind, they cannot be understood by the mind. They come from a no-mind. They can be understood only by a state of no-mind. So while listening here don’t try to interpret. Don’t listen to the words but to the gaps between the lines, not to what he says but to what he means – the significance. Let that significance hover around you like a fragrance. Silently it will enter you; you will become pregnant. But don’t interpret. Don’t say, ”He means this or that,” because that interpretation will be yours. Once it happened: Mulla Nasruddin was coming back, completely drunk, in the wee hours of the morning. As he was passing by a cemetery he looked at the signboard. On it was written in big letters, capital letters: RING FOR THE CARETAKER – and that’s what he did. Of course, so early in the morning, the caretaker was disturbed. He came out, staggering, angry, and when he looked at Nasruddin, absolutely drunk, he became even more angry. He asked, ”Why? Why did you ring? Why did you ring for me? What is the matter? What do you want?” Nasruddin looked at him for one minute, silently, then looked at the signboard and said, ”I want to know, why can’t you ring that damn bell yourself?” It was written: RING FOR THE CARETAKER. Now how to interpret it? It depends on you. Don’t interpret – listen. And when you interpret you can’t listen, because the consciousness cannot do two opposite things simultaneously. If you start thinking, listening stops. Just listen as you listen to music – a different quality of listening because you don’t interpret. There is no meaning in the sounds. This is also music. This Sosan is a musician, not a philosopher. This Sosan is not saying words, he is saying more – more than the words. They have a significance but they don’t have any meaning. They are like musical sounds. You go and sit near a waterfall. You listen to it, but do you interpret what the waterfall says? It says nothing... still it says. It says much, much that cannot be said. What do you do near a waterfall? You listen, you become silent and quiet, you absorb. You allow the waterfall to go deeper and deeper within you. Then everything becomes quiet and silent within. You become a temple – the unknown enters through the waterfall. What do you do when you listen to the songs of the birds, or wind passing through the trees, or dry leaves being blown by the breeze? What do you do? You simply listen. This Sosan is not a philosopher, he is not a theologian, he is not a priest. He does not want to sell any idea to you, he is not interested in ideas. He is not there to convince you, he is simply blooming. He is a waterfall, or he is a wind blowing through the trees, or he is just a song of the birds – no meaning, but much significance. You have to absorb that significance, only then will you be able to understand. So listen, but don’t think. And then it is possible for much to happen within you, because I tell you: this man – this Sosan about whom nothing much is known – he was a man of power, a man who has come to know. And when he says something he carries something of the unknown to the world of the known. With him enters the divine, a ray of light into the darkness of your mind. Before we enter into his words, remember the significance of the words, not the meaning; the music, the melody, not the meaning; the sound of his soundless mind, his heart, not his thinking. You have to listen to his being, the waterfall. How to listen? Just be silent. Don’t bring your mind in. Don’t start thinking, ”What is he saying?” Just listen without deciding this way or that, without saying whether he is right or wrong, whether you are convinced or not. He does not bother about your conviction, you also need not bother about it. You simply listen and delight. Such persons as Sosan are to be delighted in; they are natural phenomena. A beautiful rock – what do you do with it? You delight in it. You touch, you go around it, you feel it, the moss on it. What do you do with clouds moving in the sky? You dance on the earth, you look at them, or you just keep quiet and lie down on the ground and look at them and let them float. And they fill you. Not only the outer sky – by and by, the more you become silent, they fill your inner sky also. Suddenly you are not there, only clouds are moving, in and out. The division is dropped, the boundary is no more there. You have become the sky and the sky has become you. Treat Sosan as a natural phenomenon. He is not a man. He is God, he is Tao, he is a Buddha. Before we try to move into his significance, a few things have to be understood. They will give you a push. MIND IS A DISEASE. This is a basic truth the East has discovered. The West says mind can become ill, can be healthy. Western psychology depends on this: the mind can be healthy or ill. But the East says mind as such is the disease, it cannot be healthy. No psychiatry will help; at the most you can make it normally ill. So there are two types of illness with mind: normally ill – that means you have the same illness as others around you; or abnormally ill – that means you are something unique. Your disease is not ordinary – exceptional. Your disease is individual, not of the crowd; that’s the only difference. Normally ill or abnormally ill, but mind cannot be healthy. Why? The East says the very nature of mind is such that it will remain unhealthy. The word ’health’ is beautiful. It comes from the same root as the word ’whole’. Health, healing, whole, holy – they all come from the same root. The mind cannot be healthy because it can never be whole. Mind is always divided; division is its base. If it cannot be whole, how can it be healthy? And if it cannot be healthy, how can it be holy? All minds are profane. There is nothing like a holy mind. A holy man lives without the mind because he lives without division. Mind is the disease. And what is the name of that disease? Aristotle is the name, or if you really want to make it look like a disease then you can coin a word: ARISTOTLITIS. Then it looks exactly like a disease. Why is Aristotle the disease? Because Aristotle says, ”Either this or that. Choose!” And choice is the function of the mind; mind cannot be choiceless. Choose and you are in the trap, because whenever you choose you have chosen something against something else. If you are for something, you must be against something; you cannot be only for, you cannot be only against. When the ’for’ enters, the ’against’ follows as a shadow. When the ’against’ is there, the ’for’ must be there – hidden or not hidden. When you choose, you divide. Then you say, ”This is good, that is wrong.” And life is a unity. Existence remains undivided, existence remains in a deep unison. It is oneness. If you say, ”This is beautiful and that is ugly,” mind has entered, because life is both together. And the beautiful becomes ugly, and the ugly goes on becoming beautiful. There is no boundary; no watertight compartments are there. Life goes on flowing from this to that. Mind has fixed compartments. Fixedness is the nature of mind and fluidity is the nature of life. That’s why mind is obsession; it is always fixed, it has a solidness about it. And life is not solid; it is fluid, flexible, goes on moving to the opposite. Something is alive this moment, next moment is dead. Someone was young this moment, next moment he has become old. The eyes were so beautiful, now they are no more there – just ruins. The face was so roselike, now nothing is there – not even a ghost of the past. Beautiful becomes ugly, life becomes death, and death goes on taking new birth. What to do with life? You cannot choose. If you want to be WITH life, with the whole, you have to be choiceless. Mind is a choice. Aristotle made it the base of his logic and philosophy. You cannot find a man more distant from Sosan than Aristotle, because Sosan says, ”Neither this nor that – don’t choose.” Sosan says, ”Be choiceless.” Sosan says, ”Don’t make distinctions!” The moment you make a distinction, the moment choice enters, you are already divided, fragmentary; you have become ill, you are not whole. Remember, if you ask a Christian... who does not really belong to Jesus, who basically belongs to Aristotle. Christianity is more Aristotle-based than Christ-based. Jesus was more like Sosan. He says, ”Don’t judge. Judge ye not!” He says, ”Don’t make any choice. Don’t say, ’This is good and that is bad!’ That is not your concern. Let the whole decide. Don’t you be a judge.” But Christianity is not really Jesus-oriented. The founders of Christianity were more Aristotelian than Christian. You cannot make a church out of Sosan or Jesus. How can you make a church if you remain choiceless? A church has to be for something and against something; it has to be for God and against the Devil. And in life God and the Devil are not two, they are one. The Devil is one face and God is another face of the same energy – they are not two. Sometimes he comes as a Devil and sometimes he comes as a God. And if you can go deep and look, you will find they are the same. Sometimes he comes as a thief and sometimes he comes as a virtuous man. Sometimes you will find him in respectable quarters and sometimes with those who are not respected but condemned. He MOVES, he is a movement. And no shore is too distant for him to reach, nobody is beyond him – he moves in everybody. Jesus makes no distinctions, but Christianity makes distinctions because a religion has to – a religion has to become a morality. And once a religion becomes a morality it is no more a religion. Religion is the greatest daring possible. It takes the greatest courage to be choiceless, because the mind says, ”Choose!” The mind says, ”Say something! This is wrong, that is good. This is beautiful, this is ugly. I love this, I hate that.” Mind says, ”Choose!” Mind has a temptation to divide. Once you divide, mind is at ease. If you don’t divide, if you say, ”I’m not going to to say anything. I’m not going to judge,” mind feels as if it is on its deathbed. Aristotle says A is A and cannot be not A – the opposites cannot meet. Sosan says there are no opposites – they are already meeting, they have always been meeting. This is one of the most fundamental truths to be realized, that the opposites are not opposites. It is you who say they are opposites, otherwise they are not opposites. Look existentially and you will feel they are the same energy. You love a person... One woman came to me and she said, ”For ten years I have been married to a person and we never quarreled. And now suddenly, what happened? He has left me.” Now, she thinks that if they never quarreled it shows they were in deep love. This is foolish – but this is Aristotelian; the woman is absolutely logical. She said, ”For ten years we have been married. We never quarreled, we were never angry at each other.” She is saying, ”We were in such deep love that we never fought about anything. There was not even a single moment of conflict. And now, what happened? Suddenly he has left me! Has he gone mad? Our love was so deep.” She is wrong. If love is deep then there is bound to be some quarrel. Sometimes you will fight. And the fight is not going to break the love, it enriches it. If love is there, it will be enriched by fighting; if love is not there, then you part, you separate. Ten years is a long time – even twenty-four hours is too long to be constantly in one state of mind, because mind moves to the opposite. You love a person; sometimes you feel angry. Really, you feel angry only because you love. Sometimes you hate! Sometimes you would like to sacrifice yourself for your lover, and sometimes you would like to kill the lover. And both are you. If you never quarreled for ten years, it means there was no love at all. It means it was not a relationship. And you were so afraid that any anger, any conflict, any slight thing could break down the whole thing. You were so afraid you never quarreled. You never believed that the love could go deeper than the quarrel, that the quarrel would be momentary and after the quarrel you would fall into each other’s arms more deeply. No, you never trusted that. That’s why you managed not to fight. And this is not something to be surprised about, that the man has left. I said, ”I am surprised that he remained with you for ten years. Why?” One man came to me and he said, ”Something has gone wrong with my son. I have known him for twenty years – he was always obedient. Such a good boy you cannot find anywhere. He never disobeyed, he never went against me. And now suddenly he has become a hippie. Now suddenly he doesn’t listen. He looks at me as if I am not his father at all. He looks at me as if I am a stranger. And for twenty years he was so obedient. What has happened to my son?” Nothing has happened. This is what was to be expected, because if a son really loves his father he disobeys also. Whom else should he disobey? If a son really loves his father and trusts him, sometimes he goes away also – because he knows the relationship is so deep that by disobeying it is not going to be broken. Rather, on the contrary, it will be enriched. The opposite enriches. Really, the opposite is not opposite. It is just a rhythm, a rhythm of the same; you obey and then you disobey – it is a rhythm. Otherwise, just going on obeying, obeying, everything becomes monotonous and dead. Monotony is the nature of death, because the opposite is not there. Life is alive. The opposite is there, a rhythm is there. You move, you come back; you depart, you arrive; you disobey, then you obey also; you love and you hate. This is life, but not logic. Logic says if you love you cannot hate. If you love, how can you be angry? If you love in this way then you love in a monotonous way, the same pitch. But then you will become tense, then it is impossible to relax. Logic believes in linear phenomena: in one line you move. Life believes in circles: the same line goes up, comes down, becomes a circle. You must have seen the Chinese circle of YIN and YANG. That is how life is: opposites meeting. That circle of YIN and YANG is half white, half black. In the white there is a black spot, and in the black there is a white spot. The white is moving into the black, and the black is moving into the white – it is a circle. The woman moving into the man, the man moving into the woman... this is life. And if you observe minutely, you will see it within you. A man is not a man twenty-four hours a day, cannot be – sometimes he is a woman. A woman is not a woman twenty-four hours a day – sometimes she is a man also. They move to the opposite. When a woman is angry she is no more a woman; she becomes more aggressive than any man and she is more dangerous than any man, because her manhood is purer and never used. So whenever she uses it, it has a sharpness no man can compete with. It is just like soil which has not been used for many many years; then you throw the seeds – and a bumper crop! A woman sometimes becomes a man, but when she becomes then no man can compete. Then she is very dangerous; then it is better for the man to submit. And that’s what all men do – they become submissive, they surrender. Because immediately the man has to become the woman, otherwise there will be trouble. Two swords in one seat – there will be trouble. If the woman has become the man, if she has changed the role, immediately the man becomes the woman. Now everything is reestablished. Again the circle is complete. And whenever a man becomes submissive and surrenders, that surrender has a purity no woman can compete with – because ordinarily he is never in that posture, in that game. Ordinarily he stands and fights. Ordinarily he is a will, not surrender. But whenever he surrenders it has an innocence that no woman can compete with. Look at a man in love – he becomes just a small child. But this is how LIFE moves. And if you understand it then you are not worried at all. Then you know: the lover has departed, he will come back; the beloved is angry she will love. Then you have patience. With Aristotle you cannot have any patience, because if a lover has departed, he has departed on a linear journey – no coming back, it is not a circle. But in the East we believe in the circle; in the West they believe in the line. The Western mind is linear, the Eastern mind is circular. So in the East a lover can wait. He knows that the woman who has left him now will come back. She is already on the way, she must be already repenting, she must have already repented, she must be coming; sooner or later she will knock at the door. Just wait... because the opposite is always there. And whenever a woman comes back after anger, then love again is fresh. Now it is not repetition. The gap of anger destroyed the past. Now she is again a young girl, a virgin girl. Again she falls in love – everything becomes fresh. If you understand this, then you are not against anything. You know even anger is beautiful, even a quarrel here and there gives tone to life. And everything helps the richness. Then you accept, then deep in acceptance you are patient, then there is no impatience and no hurry. Then you can wait and pray and hope and dream. Otherwise, if life is linear, as Aristotle thinks or – as Western thinking has moved from Aristotle to Bertrand Russell – as Bertrand Russell thinks, then life has much impatience. Nobody is going to come back; then you are always trembling, afraid, and then you become suppressive. Then you may stay with a woman for ten years or for ten lives, but that staying is with a stranger. You are controlling yourself, she is controlling herself, and there is no meeting. Life is not logic. Logic is just a part – of course, very clean cut, categorized, compartmentalized, divided – but life is messy. But what to do? It is so. It is not so compartmentalized, so clear-cut, divided – it is a chaos. But logic is dead and life is alive, so the question is whether to choose consistency or to choose life. If you are too much for consistency you will become dead, and deadlier and deadlier, because consistency is possible only if you drop the opposite completely. Then you love and only love and only love and are never angry, never hate, never fight. You obey, only obey – never disobedience, never rebellion, never going away. But then everything becomes stale, then the relationship becomes poisonous – then it KILLS. This Sosan is not for logic, he is for life. Now, try to understand the significance of his words. Says he: THE GREAT WAY IS NOT DIFFICULT FOR THOSE WHO HAVE NO PREFERENCES. WHEN LOVE AND HATE ARE BOTH ABSENT EVERYTHING BECOMES CLEAR AND UNDISGUISED. MAKE THE SMALLEST DISTINCTION, HOWEVER, AND HEAVEN AND EARTH ARE SET INFINITELY APART. IF YOU WISH TO SEE THE TRUTH THEN HOLD NO OPINION FOR OR AGAINST. THE STRUGGLE OF WHAT ONE LIKES AND WHAT ONE IS THE DISEASE OF THE MIND. JUST LIKE CHUANG TZU: ”Easy is right.” THE GREAT WAY IS NOT DIFFICULT. If it appears difficult, it is you who make it difficult. The Great Way is easy. How can it be difficult? Even trees follow it, rivers follow it, rocks follow it. How can it be difficult? Even birds fly in it and fish swim in it. How can it be difficult? Man makes it difficult, mind makes it difficult – and the trick to make any easy thing difficult is to choose, to make a distinction. Love is easy, hate is easy, but you choose. You say, I will only love, I will not hate.” Now everything has become difficult. Now you cannot even love! To breathe in is easy, to breathe out is easy. You choose. You say, ”I will only breathe in, I will not breathe out.” Now everything has become difficult. The mind can say, ”Why breathe out? Breath is life. Simple arithmetic: go on breathing in, don’t breathe out you will become more and more alive. More and more life will be accumulated. You will become a great treasure of life. Breathe in only, don’t breathe out because breathing out is death.” Remember, the first thing a child has to do when he is born is to breathe in. And the last thing when a man dies will be to breathe out. Life begins with breathing in and death begins with breathing out. Each moment when you breathe in you are reborn; each moment when you breathe out you are dead, because breath IS life. That’s why Hindus have called it PRANA: PRANA means life. Breath IS life. The simple logic, simple arithmetic, there is not much trouble, you can make it plain: more and more breathe in and don’t breathe out, then you will never die. If you breathe out you will have to die. And if you do it too much you will die soon! Arithmetic – simple, easy... appears easy. So what is a logician supposed to do? A logician will only breathe in, never breathe out. Love is breathing in, hate is breathing out. So what to do? Life is easy if you don’t decide, because then you know breathing in and breathing out are not two opposites things; they are two parts of one process. And those two parts are organic parts, you cannot divide them. And if you don’t breathe out...? The logic is wrong. You will not be alive – you will be simply, immediately, dead. Try – just breathe in and don’t breathe out. You will understand, you will become very very tense. The whole being would like to breathe out because this is going to be death. If you choose, you will be in difficulty. If you don’t choose, everything is easy. Easy is right. If man is in difficulty it is because of too many teachers who have poisoned your mind, who have been teaching you: ”Choose this! Don’t do this, do that!” Their dos and don’ts have killed you. And they look logical. If you go to argue with them they will win the argument. Logic will help them: ”Look! It is so simple! Why breathe out if it is death?” And this has happened, not only with breathing... or even with breathing. There are schools of yoga which say that your life is counted through breath; not in years but in breaths your life is counted – so breathe slowly. If you take twelve breaths in one minute you will die soon; take six, or three, then you will live long. Nobody has succeeded, but people go on trying. Breathe slowly. Why? – because if you breathe slowly the breath will be outgoing less and less, so less death will happen to you, or, the longer you will be able to live. The only thing that will happen will be that your zest for life will be lost. It will not be lengthened, but it may appear long. It is said that married people live longer than bachelors, so somebody asked Nasruddin, ”Is it true, Nasruddin?” Nasruddin said, ”It appears so. A married man does not live long, but it appears that he has been living long.” Because when there is much trouble, time seems longer. When there is no trouble, time seems shorter. These so-called yogis who go on breathing less and less and slow, they slow down the process of life only. They are less alive, that’s all. They will not be longer alive – less alive. They are not living fully; their candle is not burning perfectly. The zest, the enthusiasm, the dance is lost. They drag themselves, that’s all. And this has happened with sex, because with sex people think death enters. And they are right, because sex energy gives birth to life – so the more sex energy moves out, the more life is moving out. Logical, absolutely Aristotelian, but foolish. And you cannot find greater fools than logicians. It is logical that life-energy comes from sex – a child is born because of sex, sex IS the source of life – so keep it in. Don’t allow it to go out, otherwise you will be dead. So the whole world has become afraid. But it is the same, just like keeping the breath in, then the whole being wants to throw it out. So your so-called BRAHMACHARINS, celibates, who try to keep the sex energy in, the semen in, the whole body wants to throw it out. Their whole life becomes sexual – their mind becomes sexual, they dream of sex, they think of sex. Sex becomes their obsession because they are trying to do something, logical of course, but not true to life. And they don’t live long, they die soon. This is a new finding, a new research: that a man lives longer if he prolongs his love life as much as possible. If a man can make love at eighty years of age he will live longer. Why? Because the more you breathe out, the more you breathe in. So exactly... if you want more life, breathe out more so you create a vacuum inside and more breath comes in. You don’t think about breathing in. You simply exhale as much as you can and your whole being will inhale. Love more – that is breathing out – and your body will gather energy from the whole cosmos. You create the vacuum and the energy comes. It is just like this in every process of life. You eat, but then you become a miser, you become constipated. The logic is right: don’t breathe out. Constipation is choosing for breathing in and being against breathing out. Almost every civilized person is constipated; you can measure civilization through constipation. The more constipated a country the more civilized, because the more logical. Why breathe out? Just go on breathing in. Food is energy. Why throw it out? You may not be aware but this is the unconscious getting logical and Aristotelian. But life is a balance between throwing out and inviting in. You are just a passage. Share! Give! and more will be given to you. Be a miser! Don’t give! and less will be given to you because you don’t need it. Remember, and watch your life processes. If you are really interested in understanding enlightenment ultimately, remember to give so that more is given to you whatsoever it is. Breathe out, exhale more. That is what sharing means, giving means. A gift is giving your energies, so more is given to you. But the mind says... it has its own logic, and Sosan calls that logic the disease. THE GREAT WAY IS NOT DIFFICULT... You make it difficult, YOU are difficult. The Great Way is easy... .. FOR THOSE WHO HAVE NO PREFERENCES. Don’t prefer – just allow life to move. You don’t say to life, ”Move this way, go to the north, or go to the south.” You don’t say – you simply flow with life. You don’t fight against the current, you become one with the current. ... FOR THOSE WHO HAVE NO PREFERENCES. The Great Way is easy FOR THOSE WHO HAVE NO PREFERENCES. And you have preferences – about everything! About everything you bring your mind in. You say, ”I like, I don’t like. I prefer this, I don’t prefer that.” WHEN LOVE AND HATE ARE BOTH ABSENT... When you have no preferences... when all ’for’ and ’against’ attitudes are absent, both love and hate are absent, you neither like something nor dislike something, you simply allow everything to happen... ... EVERYTHING BECOMES CLEAR AND UNDISGUISED. MAKE THE SMALLEST DISTINCTION, HOWEVER, AND HEAVEN AND EARTH ARE SET But your mind will say, ”You will become an animal if you don’t prefer. If you don’t choose then what will be the difference between you and a tree7” There will be a difference, a great difference, but not the difference which brings the mind in – a difference which comes through awareness. The tree is choiceless, unconscious. You will be choiceless, conscious. That is what choiceless awareness means and that is the greatest distinction: you will be aware that you are not choosing. And this awareness gives such profound peace... you become a Buddha, you become a Sosan, a Chuang Tzu. The tree cannot become a Chuang Tzu. Chuang Tzu is like the tree, and plus. He is like the tree as far as choice is concerned, he is absolutely unlike the tree as far as awareness is concerned. He is fully aware that he is not choosing. WHEN LOVE AND HATE ARE BOTH ABSENT... Love and hate both give color to your eyes and then you cannot see clearly. If you love a person, you start seeing things which are not there. No woman is as beautiful as you think when you love her, because you project. You have a dream girl in the mind and that dream girl is projected. Somehow the real girl functions only as a screen. That’s why every love comes to a frustrating point sooner or later, because how can the girl go on playing the screen? She is a real person; she will assert, she will say, ”I am not a screen!” How long can she go on fitting in with your projection? Sooner or later you feel they don’t fit. In the beginning she yielded, in the beginning you yielded. You were a projection screen for her, she was a projection screen for you. Mulla Nasruddin’s wife was saying to him – I overheard it – she was saying, ”You don’t love me as much as you loved me before, when you were courting me.” Mulla Nasruddin said, ”Darling, don’t pay much attention to those things – they were just campaign propaganda. I forget what you said, you forget what I said. Now let us be real.” Nobody can play a screen for you forever because it is uncomfortable. How can somebody adjust to your dream7 He has his own reality, and the reality asserts. If you love a person, you project things which are not there. If you hate a person, again you project things which are not there. In love the person becomes a god. In hate the person becomes a devil – and the person is neither god nor devil. The person is simply himself or herself. These devils and gods are projections. If you love, you cannot see clearly. If you hate, you cannot see clearly. When there is no liking, no disliking, your eyes are clear, you have a clarity. Then you see the other as he is or as she is. And when you have a clarity of consciousness the whole existence reveals its reality to you. That reality is God, that reality is truth. What does it mean? A man like Sosan will not love? His love will have a totally different quality; it will not be like yours. He will love, but his love will not be a choice. He will love, but his love will not be a projection. He will love, but his love will not be a love for his own dream. He will love the real. That love towards the real is compassion. He will not project this way or that. He will not see a god in you or a devil. He will simply see you and he will share because he has enough – and the more you share, the more it grows. He will share his ecstasy with you. When YOU love, you project. You love, not to give – you love to take, you love to exploit. When you love a person you start trying to fix the person according to you, according to your ideas. Every husband is doing that, every wife is doing that, every friend. They go on trying to change the other, the real, and the real cannot be changed – you will only get frustrated. The real cannot be changed, only your dream will be shattered and then you feel hurt. You don’t listen to reality. Nobody is here to fulfill your dream. Everybody is here to fulfill his own destiny, his own reality. A man like Sosan loves, but his love is not an exploitation. He loves because he has got too much, he is overflowing. He is not creating a dream around anybody. Whosoever comes on his path he shares with. His sharing is unconditional, and he does not expect a thing from you. If love expects then there will be frustration. If love expects then there will be unfulfillment. If love expects there is going to be misery and madness. ”No,” says Sosan, ”neither love nor hate. You simply look at the reality of the other.” This is Buddha’s love: to see the reality of the other, to see as the other is, just to see the reality – not to project, not to dream, not to create an image, not to try to fix the other according to your image. WHEN LOVE AND HATE ARE BOTH ABSENT EVERYTHING BECOMES CLEAR AND UNDISGUISED. Hsi Hsin Ming: The Book Of Nothing, OSHO
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. Last edited by heartbeatsalute; 16-06-2012 at 10:37 PM. |
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16-06-2012, 10:05 PM
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The belief that society exists has sabotaged every effort to change mankind. It is the reason why revolutions have failed. It is about a totally different revolution: the revolution in the heart of the individual. |
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