osho tarot

osho transformation tarot

Sex - Mahamudra

Sex - Mahamudra
 
f:id:premmashal:20170925210517j:image
 
Sex / セックス(性)
 
The circle of Mahamudra
 
マハムドラーの円
 
 
 
commentary(解説)…
 
セックスを、
最後の段階ではなく、
最初の段階にしましょう。
 
 
 
osho…
 
マハムドラー mahamudra とはなんだろう?
 
なにが起こるのだろう?
 
 
マハムドラー mahamudra とは
あなたが全体から分離していないときの
あなたの存在 being の状態だ。
 
マハムドラー mahamudra は
全体 whole との深い性的なオーガズムのようだ。
 
 
2人りの恋人が
深い性的なオーガズムに入っているとき、
彼らは互いに溶け合う、
 
すると
 
女性はもはや女性ではない、
男性はもはや男性ではない。
 
 
彼らはまさに
陰 yin と 陽 yang の円のようになる、
 
互いに届き合い、
互いに出合い、
溶けて、
彼ら自身の自己 identities を忘れている。
 
 
だからこそ愛はとても美しい。
 
 
この状態はムドラー mudra と呼ばれている、
深い性的なオーガズムの状態はムドラー mudra と呼ばれている。
 
 
そして
全体 whole とのオーガズムの最後の状態は
マハムドラー mahamudra と呼ばれている、
偉大なオーガズム。
 
 
”maha” は 偉大、
”mudra” は オーガズム、
”mahamudra” は 偉大なオーガズム。
 
 
 
 
女性がオーガズムを持つことができないとき、
男性もオーガズムを持つことは本当にはできない、
なぜなら
オーガズムは2人の溶け合いだからだ。
 
 
オーガズムは
1人が持つことができて
もう1人が持たない
ということではない
…それは不可能だ。
 
 
解放は可能だ、
射精も可能だ、
ほっとするのも可能だ、
しかし
オーガズムはない。
 
 
 
オーガズムとはなんだろう?
 
 
 
オーガズムとは
あなたの肉体がもはや物資としては感じられない状態だ、
それはエネルギーや電気のような振動 vibrate だ。
 
 
それはとても深く振動する、
基盤そのものから、
だからあなたは物資であることを完全に忘れる。
 
 
それは電気的な現象になる
…そして
それは電気的な現象だ。
 
 
今や物理学者は言う
物資ではないと、
 
全ての物資はただの外観だ、
奥深くは
電気が存在し、物資ではない。
 
 
オーガズムの中では、
あなたはこの物資が存在しない
あなたの肉体の深い層にやって来る、
エネルギーの波動だけの層に、
あなたはエネルギーの波動のダンスになる。
 
もはやあなたには境界線はなくなる
…振動する、
しかし実体はもうない。
 
そしてあなたの最愛の人もまた振動する。
 
そして少しづつ、
もし彼らが互いに愛し合い
そして彼らが互いに明け渡し surrender たら、
彼らは
鼓動の、波動の、エネルギーである、
この瞬間に明け渡す surrender、
 
そして彼らは恐れていない…。
 
 
なぜなら
それは死だ
…肉体が境界を失うとき、
肉体が実体をなくすとき、
肉体が実際に蒸発し
エネルギーだけ、とても微妙なリズムしか残っていないとき、
あなたはあなた自身がまるでいないかのように見出す。
 
 
深い愛の中だけで
人はその中に入ることができる。
 
 
愛は死のようだ、
 
 
あなたの物資的なイメージに関していえば
あなたは死ぬ、
 
あなたの肉体だとあなたが思っている
あなたは死ぬ、
 
あなは肉体としては死ぬ
そして
あなたはエネルギー、活力に満ちたエネルギーとして進化する。
 
 
そして
妻や夫、
または恋人たち、
またはパートナーたちが
リズムの中で振動がはじまるとき、
彼らの心臓の鼓動と肉体は1つになる、
それはハーモニーになる
…するとオーガズムが起こる、
すると彼らはもう2人ではない。
 
 
それが陰陽 yin and yang の円のシンボルだ、
 
陰 yin は 陽 yang の中に動いていき、
陽 yang は 陰 yin の中に動いていく、
 
男性は女性の中に動いていき、
女性は男性の中に動いていく。
 
 
今や彼らは1つの円だ、
 
 
彼らは一緒に振動する、
一緒に鼓動する。
 
 
彼らのハートはもはや離れてはいない、
彼らの鼓動はもはや分かれてはいない、
彼らはメロディーに、ハーモニーになった。
 
 
それはもっとも偉大な音楽が可能だ、
 
 
それに比べると
他の音楽はすべて弱々しいもののようだ、
それに比べると
影のようなものだ。
 
 
この2人の振動が1つである状態がオーガズムだ。
 
 
 
同じことが、
相手の人とではなく、
存在全体 whole existenceと起こるとき、
 
そのときにはそれはマハムドラー mahamudra だ、
そのときにはそれは偉大なオーガズムだ。
 
 
 
それは起こる。
私はあなたにどのようにして試すか伝えようと思う、
そして
マハムドラー mahamudra は可能になる、
偉大なオーガズムが。
 
 
Tantra: The Supreme Understanding
Chapter 6 : The Great Teaching)
 
 
 
 
これを覚えておきなさい、
マハムドラー mahamudra は
最後の究極の体験だ。
 
 
マハムドラー mahamudra とは
宇宙とのトータルなオーガズムを意味する。
 
 
もしあなたが誰かを愛したことがあったら、
そして
ときどきあなたが溶け合い、合一を感じたことがあったら
…2人はもう2人ではない、
 
肉体は離れたままだ、
しかし
何かがその2人の肉体の間に橋をつくる、
黄金の橋を、
 
そして
内側で2人であることが消える、
 
両方の肉体で振動する1つの生のエネルギー
…もしそれがあなたに起こったら、
 
そうしてのみ
あなたはマハムドラー mahamudra を理解できるだろう。
 
何百万倍も何百万倍も深く、
何百万倍も何百万倍も高い
それがマハムドラー mahamudra だと。
 
 
それは全体 whole との
宇宙とのトータルなオーガズムだ。
 
 
それは実存 being の源 source に溶けていくことだ。
 
 
 
 
そしてこれはマハムドラー mahamudra の詩だ。
 
ティロパがそれを詩と呼ぶことは美しい。
 
 
あなたはそれを歌うことはできる、
しかし
あなたはそれを言うことはできない、
 
あなたはそれを踊ることはできる、
しかし
あなたはそれを言うことはできない。
 
 
それは歌うことで
そのほんのわずかな部分が
伝えられるかもしれないほどの
それほど深い現象だ…
 
あなたがなにを歌うかではない、
しかし
あなたがそれをどう歌うかだ。
 
 
多くの神秘体験者はただ踊った
彼らの究極の体験の後に、
彼らはそれ以外何もできなかった。
 
彼らは
彼らのすべての実在 being と肉体 body を
通して何かを語っていた、
 
体 body
マインド(思考)mind
魂 soul
すべて1となり、
 
あらゆる全てがその中に巻き込まれて。
 
彼らは踊った、
それらの踊りは普通の踊りではなかった。
 
事実、
すべての踊りは生まれた
なぜなら
それら神秘体験者によって、
それはその歓喜を、
その幸福を、
その至福に関する道だ。
 
 
知られざるものの何かが
知られたものの中に貫き入ってくる、
 
越えたるものの何かが
地球にやってくる
 
 
…他にどうすることができる?
 
 
あなたはそれを踊ることができる、 
あなたはそれを歌うことができる。
 
 
これはマハムドラー mahamudra の詩だ。
 
 
そしてそれを誰が歌う?
 
 
ティロパはもういない。
 
 
その絶頂の感覚それ自身が歌っている。
 
それはティロパの歌ではない、
ティロパはもういない。
 
その体験それ自身が振動しそして歌っている。
 
それゆえに、
マハムドラー mahamudra の詩、
エクスタシー ecstasy の詩、
エクスタシー ecstasy それ自身が歌っている。
 
ティロパはなにもしない、
ティロパはまったくそこにいない、
ティロパは溶けてしまった。
 
探求者 seeker がいなくなったとき、
そのときだけ目的は達せられる。
 
体験者がいなくなったときだけ、
その体験がそこにある。
 
 
求めてごらん 
そして
あなたはそれを取り逃がす
 
…なぜなら
あなたの探求を通して
その探究者が強められる。
 
求めてはいけない
そして
あなたはそれを見つけるだろう。
 
その探求そのものが、
その努力そのものが、
障害になる、
なぜなら
よりあなたが求めるほど、
よりエゴが強められる、
探究者の。
 
求めてはいけない。
 
 
 
これがこのマハムドラー mahamudra の詩全体の
最も深いメッセージだ、
 
 
 
求めてはいけない、
ただあなたのあるがままである、
どこか他の所へ行ってはいけない。
 
誰1人も神へたどり着いた者はいない、
誰1人もできない
なぜなら
あなたは神の住所を知らない。
 
 
あなたはどこへ行くのだろう?
あなたはどこでその聖なるものを見つけるのだろう?
 
 
地図はない、
そして道もない、
そして神がどこにいるか誰1人も言えない。
 
 
いいや、
誰1人も神に到達していない。
 
 
それは常に逆だ、
神があなたの所へ来る。
 
 
いつであれあなたに用意ができたとき、
神はあなたのドアをノックする、
 
神はあなたを探す
いつであれあなたに用意ができたときに。
 
 
そしてその用意は
受容性以外のなにものでもない。
 
あなたが完全に受容的でエゴ(欲・自我)がないとき、
その中に誰1人もいない
空っぽの寺院にあなたがなったときに。
 
 
ティロパは詩の中で言う、
中空の竹のようになれと、
内側に何もない。
 
そして突然、
あなたが中空の竹になるその瞬間、
 
聖なる者の唇があなたに当てられ、
その中空の竹は笛になる、
 
そして歌が始まる
 
…これはマハムドラー mahamudra の詩だ。
 
 
ティロパは中空の竹になった、
そして聖なるものが来た、
そして歌は始まった。
 
 
それはティロパの詩ではない、
それは究極の体験それ自身の詩だ。
 
 
Tantra: The Supreme Understanding
Chapter 1 : The Ultimate Experience)
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
Tantra: The Supreme Understanding
 
Discourses on Tilopa’s Song of Mahamudra, 
Dutton edition called ”Only One Sky”
 
Talks given from 11/02/75 am to 20/02/75 am 
English Discourse series
 
Chapter 6
Chapter title: The Great Teaching
16 February 1975 am in Buddha Hall
 
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
chapter 6 の英語の全講話です。
 
(上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
 
 
以下の英語の講話はこのお話しの全てです。
翻訳とかできるような実力はないので…
まだ以下の英語の講話を全部訳すことができていませんが…
いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)
 
素晴らしいお話しなので英語で読める方は
是非読んでみてください。)
 
 
 
The Great Teaching
 
 
 
THE SONG CONTINUES:
IN MAHAMUDRA ALL ONE’S SINS ARE BURNED; 
IN MAHAMUDRA ONE IS RELEASED FROM THE PRISON OF THIS WORLD. 
THIS IS THE DHARMA’S SUPREME TORCH. 
THOSE WHO DISBELIEVE IT ARE FOOLS, WHO EVER WALLOW IN MISERY AND SORROW.
TO STRIVE FOR LIBERATION ONE SHOULD RELY ON A GURU. 
WHEN YOUR MIND RECEIVES HIS BLESSING EMANCIPATION IS AT HAND.
ALAS, ALL THINGS IN THIS WORLD ARE MEANINGLESS, THEY ARE BUT SORROW’S SEEDS. 
SMALL TEACHINGS LEAD TO ACTS 
– ONE SHOULD ONLY FOLLOW TEACHINGS THAT ARE GREAT.
 
 
 
 
Tantra believes, 
not in gradual development of the soul, 
but in sudden enlightenment
 
Yoga believes in gradual development: 
inch by inch, step by step, you progress towards the final.
 
Yoga is very arithmetical: 
for each sin that you have committed you have to balance it by a virtuous act; 
your account has to be closed completely. 
 
Without completing the account with this world, 
you cannot become enlightened. 
 
It is a mathematical conception, scientific, and the mind will say, 
”Of course, it has to be so. 
You committed sins – who is going to suffer for them? 
You committed sins, you have to suffer for them. 
And only through suffering can you become liberated. 
Evil have been your acts; 
you have to balance them, 
you have to pay for them, 
and you have to move in good acts. 
When the balance is complete, then only liberation is possible; 
otherwise, you will have to be thrown again and again to the earth, 
to be reborn, 
to move, 
to grow.” 
 
That is the whole philosophy of transmigration, rebirth.
 
 
 
Tantra says just the opposite. 
Tantra is a very very poetic approach, 
not arithmetical. 
 
And tantra believes in love, 
not in mathematics; 
it believes in sudden enlightenment
 
And it says that small teachings teach you about action; 
great teachings don’t teach you about how to act, 
they teach you what to be, how to be.
 
Actions are millions, and if you have to pay for all the actions, it seems almost impossible that you are ever going to be liberated. 
 
Millions of lives you have lived; 
in each life, millions of acts you have committed.
 
If you are going to pay for all those acts, suffer, 
and you have to balance each bad act with a good one, 
it will take again millions of lives for you. 
 
And meanwhile, in the complex relationship of life, you will be committing many more actions. 
 
So where will this chain end? 
 
It seems impossible. 
Liberation becomes almost impossible 
– it cannot happen. 
 
If this is the way, that inch by inch one has to grow, then growth seems an impossible dream.
 
If you understand the attitude of yoga, 
you will feel very very hopeless. 
 
Tantra is a great hope
Tantra is like an oasis in a world of deserts.
Tantra says this is not the point at all: 
acts are not the question. 
 
You committed them because you were ignorant, 
they came out of your ignorance. 
 
In fact, tantra says you are not responsible for them. 
If somebody is responsible, 
then the whole 
– you may call it God – 
God may be responsible, 
but you cannot be responsible. 
 
Tantra says that even to take this responsibility is very egoistic. 
To say, 
”I will have to balance, 
I will have to do good acts, 
I will have to liberate myself inch by inch and step by step,” 
this too is a very egoistic, ego-centered attitude.
 
Why do you think you are responsible? 
Even if responsibility has to be somewhere, 
then it has to be with the divine himself, 
with the whole. 
You have not created yourself, 
you have not given birth to yourself. 
You have been given birth, 
you have been created 
– then the creator must be responsible, not you.
 
And you committed all your actions in ignorance, 
you were not aware of what you were doing, 
you were completely drunk with ignorance. 
 
In darkness you were groping, 
in darkness you came in conflict with others, 
in darkness you stumbled upon things and something happened. 
 
Tantra says the only thing that is needed is light, awareness.  
 
Not millions of acts have to be answered; 
only one thing has to be done and that is: 
don’t remain ignorant, become aware.
 
Once you become aware, 
all that belongs to the world of darkness disappears. 
 
It will look like a dream, a nightmare. 
It will not look like a reality. 
 
And it has not been a reality, 
because when you are deep down unconscious, 
only dreams can exist, 
not reality. 
 
You have been dreaming that you loved. 
You cannot love. 
You are not there to love. 
You still don’t exist, 
you don’t have any center. 
 
How can you love? 
 
You only believe that you love, and then your love life and the acts concerned with it... it becomes a dream. 
 
When you will awaken out of this dreaming, you will simply say, 
”How could I have loved? 
Impossible! 
I was not there in the first place. 
I was nonexistential in fact.” 
 
Without awareness, what does it mean to say, ”I am”? It means nothing.
 
You are fast asleep, so deeply asleep, as if you are not there. 
 
A person fast asleep, in a coma in the house 
– is he really there? 
 
There is no distinction to be made. 
 
Whether he is there or not makes no distinction 
– he is in a coma. 
 
If thieves come and rob the whole house, 
will you call that man responsible who is lying down in a coma, unconscious? 
Will he be responsible? 
Will he be asked and judged: 
”Thieves came! What were you doing here?” 
 
How can you make a man responsible who is in a coma, unconscious?
 
Tantra says in all your lives you have remained in a coma 
– you are not responsible. 
 
This is the first liberation that tantra gives you. 
 
And on the base of it, many things immediately become possible. 
Then you need not wait for millions of lives 
– this very moment the door can open. 
It is not a gradual process, it is a sudden awakening 
– and it has to be so.
 
When you are fast asleep and somebody tries to wake you up, is it a gradual process or a sudden thing? 
 
Even in ordinary sleep, is it a gradual process or a sudden thing?  
 
Even in ordinary sleep, is it a gradual process? 
 
Is it like this, that first you become a little awake, then a little more, and then a little more; ten percent, twenty percent, thirty percent, fifty percent; that way does it happen? 
 
No. 
Either you are awake or you are asleep; 
there are no gradual steps in it. 
 
If you have heard the man who is calling your name, you are awake, not ten percent awake. 
Eyes may be closed, but if you have become aware that somebody is calling you, you are already awake.
 
It is not a gradual process, 
it is a sudden jump. 
 
At one hundred degrees, the water jumps and becomes vapor. 
 
Is there any gradual transformation? 
Does the water first become ten percent, twenty percent, thirty percent? 
 
No. 
Either it is water or it is vapor; 
there is no middle ground to be divided.
 
When a person dies, is he dead by and by, in a gradual process? 
 
Can you say that he is half-alive and half-dead? 
 
What will it mean? 
 
How can a person be half-alive? 
 
Either he is dead or he is not dead. 
Half-alive means he is not dead.
 
When you love a person, do you love ten percent, twenty percent, thirty percent? 
 
Either you love or you don’t love. Is there any possibility of dividing your love? 
 
There is no possibility.
 
Love, life, death, they all happen suddenly.
 
When a child is born, he is either born or not born. 
 
And the same is true about enlightenment
because that is the ultimate birth, 
ultimate death, 
ultimate life, 
ultimate love
– everything comes to its ultimate peak in enlightenment
It is a sudden thing.
 
Tantra says: 
Don’t focus your attention on the acts, 
focus your attention on the person who has done the acts. 
 
Yoga focuses on the acts. 
Tantra focuses on the person, on the consciousness, on you.
 
If you are ignorant, tantra says you are bound to commit sin. 
 
Even if you try to be virtuous, your virtue will be a sort of sin
– because how can an ignorant man, fast asleep, be virtuous? 
 
How can virtue arise out of ignorance, unconsciousness? 
 
Impossible! 
 
Your virtue must be just a mask; 
behind it will be the real face, the real face of sin.
 
You may talk about love, 
but you cannot love – you will hate. 
 
You can talk about compassion,
but compassion must be just a covering of your anger, greed, jealousy. 
 
Your love is poisonous. 
 
Deep inside in your love is the worm of hate, eating it continuously. 
 
Your love is like a wound, it hurts.
 
It is not like a flower, it cannot be. 
 
And those who expect love from you are fools, they are asking the impossible. 
 
Those who ask from you morality are fools, 
they are asking the impossible. 
Your morality is bound to be a sort of immorality.
 
Look at your moral persons, your so-called saints. 
 
Watch and observe them and you will find their faces are just the faces of hypocrisy, deception. 
 
They say something, 
they do something else. 
They do something, and 
they not only hide it from you 
– they have become so clever in hiding, 
they hide it from themselves.
 
In ignorance, sin is natural. 
 
In enlightenment, virtue is natural. 
 
A buddha cannot sin; 
you cannot do otherwise – you can only sin. 
 
Sin and virtue are not your decisions, 
they are not your acts, 
they are shadows of your being. 
 
If you awaken, then the shadow falls and the shadow is full of light. 
And the shadow never harms anybody, it cannot harm; 
it has a flavor of the unknown, of the immortal. 
 
It can only shower on you like a blessing; 
otherwise is not possible. 
 
Even if a buddha gets angry with you, it is compassion 
– it cannot be otherwise. 
 
Your compassion is not true; 
Buddha’s anger cannot be true. 
 
Your sin, your natural shadow, whatsoever you do 
– you can decorate it, 
you can make a temple on top of it, 
you can hide it, 
you can beautify it, 
but that won’t help – 
deep inside you will find it there, 
because it is not a question of what you do, 
it is a question of what you are.
 
Look at the emphasis. 
 
If you understand this change of emphasis, 
and this change of emphasis is a great point, 
only then you will be able to understand tantra.
 
 
Tantra is a great teaching. 
It doesn’t teach about acts, 
it teaches only about your being. 
 
 
Who you are is the point 
– fast asleep, snoring, or awake? 
 
Who are you 
– alert, conscious, or moving in a hypnosis? 
 
Are you a sleepwalker? 
or are you awake, alert, whatsoever you do? 
 
Do you do it with self-remembrance? 
 
No. It happens
– you don’t know why, 
from where it comes, 
from what part of the unconscious comes an urge which possesses you, 
and you have to act.
 
This act, whatsoever the society says about it 
– moral or immoral, sin or virtue – 
tantra doesn’t bother about it. 
 
Tantra looks at you, at the very center of your being from where it comes. 
 
Out of the poison of your ignorance, 
life cannot come, only death. 
 
Out of your darkness, only darkness is born. 
 
And that seems to be absolutely natural. 
 
So what to do? 
Should we try to change the acts? 
Should we try to become more moral, virtuous, respectable? 
Or should we try to change the being?
 
The being can be changed.  
 
There is no need to wait for it for infinite lives. 
If you have the intensity of understanding, 
if you bring your total effort, energy, being, to understand it, in that very intensity, a light suddenly burns in you. 
 
A flame comes up from your being like lightning, 
and your whole past 
and your whole future is suddenly in your vision 
– you understand what has happened, 
you understand what is happening, 
you understand what is going to happen. 
 
Suddenly everything has become clear; 
as if it was dark and somebody brought a light, and suddenly everything is clear.
 
Tantra believes in burning your inner light. 
And tantra says that with that light, 
the past simply becomes irrelevant. 
It never belonged to you. 
Of course, it happened,  
but happened as if in a dream and you were fast asleep. 
It happened 
– you did many things, good and bad, 
but they all happened in unconsciousness, 
you were not responsible. 
And suddenly everything of the past is burnt down, 
a fresh and virgin being comes up 
– this is sudden enlightenment.
 
 
Yoga appeals to people 
because it looks very businesslike. 
You can understand Patanjali very easily 
because it fits with your own mind, 
the logical mind, 
the mathematical thinking. 
 
 
Tilopa is difficult to comprehend, 
but Tilopa is rare. 
 
 
Patanjali’s understanding is common
– that’s why there is so much influence of Patanjali all through history.
 
 
People like Tilopa have simply disappeared without leaving any trace on the human mind, 
because they couldn’t find affinity with you. 
 
 
Patanjali may be very very great, 
but still he belongs to the same dimension. 
You may be a very very small thinker, 
and Patanjali may be a great great thinker, 
but you belong to the same dimension. 
If you make a little effort you can understand Patanjali; 
if you make a little effort you can practice Patanjali. 
Only a little effort is needed, nothing more.
 
 
But to understand Tilopa you have to enter into a completely unknown dimension. 
To understand Tilopa you have to move through a chaos. 
He will destroy all your conceptions, 
all your mathematics, 
all your logic, 
all your philosophy. 
 
He will simply destroy you completely. 
He will not be satisfied unless you are completely destroyed and a new being arises.
 
 
With Patanjali you will be modified, 
you will become better and better and better 
– and the process is infinite, 
you can go on for many lives becoming better and better and better. 
 
 
With Tilopa, in a second, you can reach to the ultimate. 
”Better” is not the question 
because he doesn’t think in degrees.
 
It is just like you are standing on top of a hill: 
you can take the path of the steps and one by one you go downwards to the valley, 
or from the valley you go to the hill, 
but by steps. 
 
With Tilopa you simply jump into the abyss, 
no steps are there; 
or you simply spread your wings and you start flying. 
 
 
With Patanjali you move in a bullock-cart, very slowly, safe, secure, no fear of any accident, the bullock- cart always in control. 
You can step down any moment, you can stop at any moment; 
nothing beyond you, you remain the master. 
And the dimension is horizontal: 
a bullock-cart moves from A to B, from B to C, from C to D, but the dimension is the same, the same plane. 
 
 
With Tilopa, the dimension changes: 
it becomes vertical; 
it is not from A to B, from B to C; no, 
it is just like an aircraft, 
not like a bullock-cart
not moving forward 
but moving upward. 
 
With Tilopa you can transcend time. 
 
With Patanjali you move in time. 
 
With Tilopa eternity is the dimension.
You may not be aware, 
but within these few ten, twelve years, a miracle has happened, 
and that is, new spaceships have destroyed the old time concept completely 
– because a new spaceship can move around the earth, 
within seconds it can make one circle. 
 
You may not be aware of the theoretical problem. 
It means a spaceship takes off from Poona, it is Sunday; 
then it goes around the earth 
– somewhere it must be Monday, 
somewhere it may still be Saturday; 
so the spaceship moves from Sunday, 
goes back into Saturday, 
jumps forward into Monday, 
comes back to Poona on Sunday. 
The whole time concept is lost. 
It looks absurd! 
You start on the sixteenth, 
you move into the seventeenth, 
and you come back on the same date, the sixteenth. 
And this can be done in twenty-four hours many times now. 
 
What does it mean? 
 
It means you can go backwards in time, 
from Sunday to Saturday, 
from the sixteenth to the fifteenth. 
 
You can go forward into the seventeenth, into Monday, 
and you can come back on the same date.
 
 
With speed and a different dimension, vertical, time becomes irrelevant. 
 
Time is relevant with a bullock-cart
it is a bullock-cart world. 
 
Tilopa is a vertical mind, a vertical consciousness. 
 
That is the difference between tantra and yoga: 
yoga is horizontal, 
tantra is vertical; 
 
yoga takes millions of lives to reach; 
tantra says: within a second. 
 
 
Tantra says time is irrelevant, 
you don’t bother about time. 
 
Tantra has a technique, a method, 
which tantra says is a no-method, a no-technique, 
through which you can suddenly surrender everything and take a jump into the abyss.
 
 
Yoga is effort, 
tantra is effortlessness. 
 
 
With effort, 
with your tiny energy, 
and your tiny ego, 
you fight with the whole. 
It will take millions of lives. 
Then too it doesn’t seem possible that you will ever become enlightened. 
 
Fighting with the whole is stupid; 
you are just a part. 
It is as if a wave is fighting with the ocean, 
a leaf is fighting with the tree, 
or your own hand fighting with your body. 
 
With whom are you fighting?
 
Yoga is effort, intense effort. 
And yoga is a way to fight the current, to move against the current. 
So whatsoever is natural, yoga has to drop it; 
and whatsoever is unnatural, yoga has to strive for it. 
 
Yoga is the unnatural way: 
fight with the river and move against the current! 
 
Of course, there is challenge and the challenge may be enjoyed. 
 
But who enjoys the challenge? 
 
Your ego.
 
It is very difficult to find a yogi who is not an egoist; very difficult, rare. 
If you can find a yogi who is not an egoist, it is a miracle. 
 
It is difficult because the whole effort creates the ego, the fight. 
 
You may find humble yogis, 
but if you watch a little deeper, 
in their humbleness you will find the most subtle ego hidden, the most subtle ego. 
 
They will say, 
”We are just dirt on the ground.” 
But look in their eyes
– they are bragging about their humility. 
 
They are saying, 
”There is nobody more humble than us. 
We are the humblest people.” 
But this is what ego means.
 
If you move against nature you will be strengthened in your ego 
– that is the challenge, 
that’s why people like challenges. 
 
A life without challenges becomes dull 
because the ego feels hungry. 
 
Ego needs food, challenge gives food 
– so people seek challenges. 
 
If there are no challenges, 
they create them; 
they create hurdles so that they can fight with the hurdles.
 
 
Tantra is the natural way; 
the loose and the natural is the goal. 
You need not fight with the current; 
simply move with it, float with it. 
 
The river is going to the sea so why fight? 
 
Move with the river, become one with the river, surrender.
 
”Surrender” is the keyword for tantra;
 ”will” is the keyword for yoga. 
 
Yoga is the path of will; 
tantra is the path of surrender.
 
 
That’s why tantra is the path of love 
– love is surrender. 
 
This is the first thing to understand, 
then Tilopa’s words will become very very crystal-clear. 
 
The different dimension of tantra has to be understood
– the vertical dimension, 
the dimension of surrender, of not fighting, of being loose and natural, relaxed 
 
– what Chuang Tzu says, 
”Easy is right.” 
 
With yoga, 
difficult is right; 
 
with tantra
easy is right.
 
 
Relax and be at ease, there is no hurry. 
 
 
The whole itself is taking you on its own accord. 
You need not make an individual striving, you are not asked to reach before your time, 
you will reach when the time is ripe 
– you simply wait. 
 
The whole is moving 
– why are you in a hurry? 
Why do you want to reach before others?
 
 
 
There is a beautiful story about Buddha: 
He reached the gate of heaven. 
Of course, the people there were waiting. 
They opened the door, they welcomed him, 
but he turned his back towards the door, 
looked at the samsara
the world
– millions of souls on the same path, 
struggling, 
in misery, 
in anguish, 
striving to reach this gate of heaven and bliss. 
 
The doorkeeper said, 
”You come in please!
We have been waiting for you.” 
 
And Buddha said, 
”How can I come when others have not reached? 
It doesn’t seem to be the right time. 
How can I enter when the whole has not entered into it? 
I will have to wait. 
It is just like my hand has reached into the door, 
and my feet have not reached yet. 
I will have to wait. 
Just the hand cannot enter alone.”
 
 
 
This is one of the most profound insights of tantra
Tantra says nobody can become enlightened, in fact, alone. 
 
We are parts of each other, 
we are members of each other; 
we are a whole. 
 
One person may become the peak, may become a very great wave 
– but it remains connected with the small waves all around. 
 
It is not alone, it remains one with the ocean and all the waves there. 
 
How can a wave become enlightened alone?
 
It is said, in this beautiful story, that Buddha is still waiting. 
 
He has to wait 
– nobody is an island, 
we make a continent, 
we are together.
 
I may have stepped a little further than you, 
but I cannot be separate. 
 
And now I know it deeply, 
now it is not a story for me
– I am waiting for you. 
 
Now it is not just a parable, 
now I know that there is no individual enlightenment
 
Individuals can step a little ahead, that’s all, 
but they remain joined together with the whole.
 
And if an enlightened person is not aware that he is part of others, one with the others, then who will know this? 
 
We move as one being, and tantra says, 
”So don’t be in a hurry, 
and don’t try, 
and don’t push others, 
and don’t try to be first in the queue
– be loose and natural. 
Everything is going towards enlightenment
It is going to happen; 
don’t create an anguish about it.” 
 
If you can understand this, already you are near it; one relaxes. 
 
Otherwise, religious people become very very tense; 
even ordinary worldly people are not so tense as religious people become.
 
Ordinary worldly people are for worldly goals; 
of course, tense, 
but not so much as religious people because they are tense for the other world, 
and their world is very far away, invisible, 
and they are always in doubt whether it is there or not. 
And then a new misery arises: 
maybe they are losing this world and the other doesn’t exist. 
They are always in anguish, mentally very much disturbed
 
Don’t become that type of religious man.
 
To me a religious man is loose and natural. 
He is not worried about this world or the other world. 
He is not worried about it at all, 
he simply lives and enjoys. 
 
This moment is the only moment for him, 
the next moment will take care of itself. 
When the next moment comes, 
he will receive it also enjoying, blissful. 
 
A religious man is not goal-oriented. 
To be goal-oriented is to be worldly. 
Your goal may be God – it makes no difference.
 
 
Tantra is really beautiful. 
Tantra is the highest understanding, and the greatest principle. 
 
If you cannot understand tantra
then yoga is for you. 
If you can understand tantra
then don’t bother about small teachings. 
 
When the great vehicle is there, 
why bother about small boats?
 
 
 
In Buddhism, there are two sects. 
The names of the sects are very very significant. 
 
One sect is known as Hinayana, the small vehicle; 
it is the path of yoga, a small boat
you alone can sit in it, 
you cannot have anybody else in it, it is so small. 
The yogi moves alone. 
Hinayana means the very small boat
 
And then there is another sect of Buddhists that is called Mahayana, the great boat, the great vehicle. 
Millions can enter into it, 
the whole world can be absorbed into it.
 
Mahayana is the path of tantra and 
Hinayana is the path of yoga. 
 
Tilopa is a Mahayanist, a man who believes in the great vehicle, the great principle.
 
Small boats are for egoistic people who cannot tolerate anybody else in the boat
who can only be alone, 
who are great condemners, 
who look at the other always with condemnation. 
”You – and trying to reach there? 
You cannot reach, it is very difficult, only rare persons reach.” 
They will not allow you to enter in the boat
 
Mahayana has a deep love for all. 
Everybody can enter. 
In fact, no conditions exist.
People come to me and they say,
”You give sannyas to everybody and anybody?” 
 
Sannyas has not been given that way ever. 
It is for the first time in the whole history of the world that I give sannyas without any conditions. 
 
Sannyas has been always for very egoistic people: 
the otherworldly, 
the condemners, 
the poisoners, 
who say everything is wrong, 
everybody is wrong, 
this whole life is a sin; 
who have a look always in their eyes of holier-than-you, 
you are always condemned. 
Hell is for you. 
They are great sannyasins; 
they have renounced the world, 
the world of sin and dirt and poison, and you are still in it. 
The great egoists have been the sannyasins.
 
For the first time I have allowed everybody, 
I have opened the door. 
In fact I have thrown the door completely. 
Now it cannot be closed, now anybody and everybody is welcome. 
 
Why?
– because my attitude is that of tantra
it is not of yoga. 
 
I talk on Patanjali also for those who are not able to comprehend tantra
otherwise, my attitude is that of tantra
– everybody is welcome. 
 
When God welcomes you, who am I...? 
When the whole world supports you and the existence tolerates you, not only tolerates, gives you energy and life...? 
 
Even if you are committing sin, existence never says,
”No, no more energy for you. 
Now you cannot get any more gas. Stop! 
You are doing too much nonsense.” 
 
No. The energy goes on being given. 
There is never any gas-crisis; 
the existence goes on supporting you.
 
 
 
It happened:
A Mohammedan mystic, Junnaid, once asked God about one of his neighbors, 
”This man is so evil and he is creating so much mischief for the whole village, and people come to me and they say, 
’You ask your God, pray to God, if he can get rid of this man.’” 
 
And Junnaid heard in his prayer the voice: 
”When I am accepting him, who are you to reject him?” 
And Junnaid has written in his autobiography, 
”Never again did I ask him such a thing, because it was really foolish of me. If he has given birth to this man, if he is still helping him to be alive, not only alive but flourishing, blooming, then who am I?”
 
The existence gives you life unconditionally. 
 
I give you sannyas unconditionally. 
If the existence hopes about you so infinitely that you cannot destroy its hope, who am I...?
 
Tantra is for all. 
 
It is not for the chosen few. 
It became a path for the chosen few 
because everybody won’t understand it, 
but it is not for the chosen few 
– it is for all; 
it is for everybody who is ready to take the jump.
 
Now try to understand:
 
 
IN MAHAMUDRA ALL ONE’S SINS ARE BURNED. 
THEY ARE NOT TO BE BALANCED BY GOOD ACTS. 
IN MAHAMUDRA ALL ONE’S SINS ARE BURNED.
 
 
 
 
What is this Mahamudra again and again? 
 
What happens? 
 
Mahamudra is a state of your being when you are not separate from the total. 
 
Mahamudra is like a deep sexual orgasm with the whole.
 
When two lovers are in deep sexual orgasm, 
they melt into each other; 
then the woman is no more the woman, 
the man is no more the man. 
 
They become just like the circle of yin and yang, 
reaching into each other, 
meeting into each other, melting, their own identities forgotten. 
 
That’s why love is so beautiful. 
 
This state is called mudra, 
this state of deep orgasmic intercourse is called mudra. 
 
And the final state of orgasm with the whole is called Mahamudra, the great orgasm.
 
 
 
 
What happens in orgasm, in sexual orgasm? 
 
You have to understand it because only that will give you the key for the final orgasm. 
 
What happens? 
 
When two lovers are there... 
and always remember: 
two lovers, not wife and husband, 
because with a wife and husband it almost never happens 
because wives and husbands become more and more fixed roles, they are not melting and flowing. 
 
”Husband” has become a role, 
”wife” has become a role. 
They act. 
 
The wife has to act as a wife whether she likes it or not; 
the husband has to act as a husband. 
It has become a legal thing.
 
 
 
Once I asked Mulla Nasruddin, 
”How many years have you been married, Nasruddin?” 
 
He said, 
”Twenty odd years.”
 
So I asked,
”Why do you call them ’odd’?”
 
He said, 
”When you will see my wife you will understand.”
 
 
 
Wives and husbands are social phenomena... 
an institution, it is not a relationship. 
 
It is an institution; 
it is a forced phenomenon
– not for love, but other reasons: 
economic security, 
safety, 
children, 
society, 
culture, 
religion, 
everything else except love.
 
Orgasm almost never happens between a wife and a husband
– unless they are lovers also. 
 
That is possible: 
you can be a wife or a husband and a lover; 
you can love your wife. 
Then it is totally different, 
but then it is not a marriage at all, 
it is no more an institution.
 
In the East, because marriage has existed for thousands of years, people have completely forgotten what orgasm is.
I have not come across a single Indian woman who knows what orgasm is. 
 
Some Western women, just within a few years, twenty-five years, have become aware that orgasm is something worth achieving; 
otherwise, women have completely forgotten that they have any possibility of orgasm within their bodies.
 
This is one of the most unfortunate things that could have happened to humanity. 
 
 
 
 
And when the woman cannot have an orgasm, the man cannot have it really, 
because an orgasm is a meeting of the two. 
 
Only two, when they melt into each other, can have it. 
 
It is not that one can have and another may not have – it is not possible. 
 
Release is possible, ejaculation is possible; 
relief is possible, but not orgasm. 
 
What is an orgasm?
 
Orgasm is a state where your body no more is felt as matter; 
it vibrates like energy, electricity. 
 
It vibrates so deeply, 
from the very foundation, 
that you completely forget that it is a material thing. 
 
It becomes an electric phenomenon
– and it is an electric phenomenon.
 
Now physicists say that there is no matter, 
that all matter is only appearance; 
deep down, that which exists is electricity, not matter. 
 
In orgasm, you come to this deepest layer of your body where matter no more exists, just energy waves
you become a dancing energy, vibrating.
 
No more any boundaries to you 
– pulsating, but no more substantial. 
 
And your beloved also pulsates.
 
And by and by, 
if they love each other and 
they surrender to each other, 
they surrender to this moment of pulsation, of vibration, of being energy, 
and they are not scared.... 
 
Because it is death - like 
when the body loses boundaries, 
when the body becomes like a vaporous thing, 
when the body evaporates substantially 
and only energy is left, a very subtle rhythm, 
but you find yourself as if you are not. 
 
Only in deep love can one move into it. 
 
Love is like death: 
you die as far as your material image is concerned, 
you die as far as you think you are a body; 
you die as a body and you evolve as energy, vital energy.
 
And when the wife and the husband, or the lovers, or the partners, 
start vibrating in a rhythm, 
their beats of their heart and body become together, 
it becomes a harmony
– then orgasm happens, 
then they are no more two. 
 
That is the symbol of yin and yang: 
yin moving into yang, 
yang moving into yin; 
 
man moving into the woman, 
the woman moving into the man. 
 
Now they are a circle and 
they vibrate together, 
they pulsate together. 
 
Their hearts are no more separate, 
their beats are no more separate; 
they have become a melody, a harmony. 
 
It is the greatest music possible; 
all other musics are just faint things compared to it, 
shadow things compared to it.
 
This vibration of two as one is orgasm.
 
 
 
When the same thing happens,
not with another person, 
but with the whole existence, 
then it is Mahamudra, 
then it is the great orgasm. 
 
It happens. 
I would like to tell you how you can try it, 
so that the Mahamudra becomes possible, 
the great orgasm.
 
 
 
 
In Indonesia, there is a very rare man, Bapak Subuh. 
He has come unknowingly to a method known as latihan.
He stumbled upon it, but latihan is one of the oldest tantra methods. 
 
It is not a new phenomenon; 
latihan is the first step towards Mahamudra. 
 
It is allowing the body to vibrate, 
allowing the body to become energy, 
nonsubstantial, nonmaterial; 
allowing the body to melt and dissolve the boundaries.
 
Bapak Subuh is a Mohammedan but his movement is known as ”Subud.” 
 
That word is Buddhist. 
”Subud” comes from three words:
”su,” ”bu,” ”dha
– ”su” means sushila,
”bu” means Buddha,
dha” means dharma; 
Subud means sushila-Buddha-dharma. 
The meaning is: 
the law of great virtue derived from Buddha, 
Buddha’s law of great virtue. 
 
This is what Tilopa calls the great teaching.
 
Latihan is simple. 
It is the first step. 
One has to stand relaxed, loose and natural. 
It is good if you stand alone and nobody is there to disturb you. 
Close your room, stand alone. 
 
If you can find someone who has already stepped into latihan, his presence can be helpful, his very presence works like a catalytic agent, he becomes the opener. 
So somebody who is advanced a little already can open you very easily; 
otherwise, you can open yourself also.
A little more time will be needed, that’s all. 
Otherwise an opener is good.
 
If an opener is standing just by your side, he starts his latihan: 
you simply stand and his energy starts pulsating with you, 
his energy starts moving around you, 
like a fragrance he surrounds you
– suddenly you feel the music.
Just as when there is a good singer, 
or somebody is playing on an instrument,
you start beating your feet, 
or you start tapping the chair, 
or you start pulsating with it
– just like that, a deep energy inside him moves and the whole room and the quality of the room is changed immediately.
 
You are not to do anything; 
you are simply to be there, 
loose and natural, 
just waiting for something to happen. 
 
And if your body starts moving, 
you have to allow it, 
you have just to cooperate and allow. 
 
The cooperation should not become too direct, 
it should not become a pushing; 
it should remain just an allowing. 
 
Your body starts moving suddenly, 
as if you are possessed, 
as if a great energy from the above has descended on you, 
as if a cloud has come and has surrounded you 
– and now you are possessed by that cloud, 
and the cloud is penetrating within your body, 
and your body starts taking movements. 
 
Your hands are raised, 
you make subtle movements, 
you start a small dance, soft gestures; 
your body is taken up.
 
If you know anything about automatic writing 
it will be easy to follow what happens in latihan. 
 
In automatic writing you take a pencil in your hand, you close your eyes, you wait. 
Suddenly you feel a jerk in the hand: 
your hand is possessed, as if something has entered. 
 
You are not to do anything, 
because if you do then it will not be from the beyond; 
it will be your doing. 
You have simply to allow. 
 
Loose and natural
– Tilopa’s words are wonderful; 
they cannot be improved upon. 
 
Loose and natural, 
you wait with the pencil, with closed eyes; 
when the jerk comes and the hand starts moving, you have to allow it, that’s all. 
 
You have not to resist it; 
because you can resist. 
 
The energy is very subtle, and, in the beginning, not very powerful. 
 
If you just stop it, it can be stopped. 
 
And the energy is not aggressive; 
if you don’t allow, it will not come. 
If you doubt, it will not happen, 
because with doubt, your hand will be resisting. 
With doubt, you will not allow, you will fight. 
 
So that’s why trust is so meaningful, shraddha. 
 
You simply trust and leave your hand; 
by and by the hand starts moving, 
now the hand starts making wriggles on the paper – allow it. 
 
Then somebody simply asks a question, or you yourself ask a question; 
let the question be there, 
loose in the mind, 
not very persistent, 
not forcing; 
just raise the question and wait. 
And suddenly the answer is written.
 
If ten persons try, at least three persons will be absolutely capable of automatic writing. 
 
Thirty percent of people are not aware that they can become so receptive. 
 
And this can become a great force in your life. 
 
Explanations differ... what happens – that is not important. 
 
The deepest explanation that I find true is, 
your own highest center possesses your lowest center; 
your own highest peak of consciousness catches hold of your lowest unconscious mind. 
 
You ask and your own inner being answers. 
 
Nobody else is there, but your inner being, which you don’t know, is very superior to you.
 
Your own innermost being is the possibility of your ultimate flowering. 
 
It is as if the flower takes possession of the seed and answers. 
The seed doesn’t know, but the flower... 
as if your possibility takes possession of your actuality and answers; 
as if your ultimate potentiality takes possession of whatsoever you are, and answers. 
 
Or the future takes possession of the past, 
the unknown takes possession of the known, 
the formless takes possession of the form 
– all metaphors, 
but I feel you will understand the significance – 
as if your old age takes possession of your childhood, and answers.
 
The same happens in latihan with the whole body. 
In automatic writing you only leave your hand loose and natural. 
In latihan you leave your whole body loose and you wait, and you cooperate, and suddenly you feel an urge. 
 
The hand is raising by itself, as if somebody is pulling it by some invisible strings – allow it. 
 
And the leg goes moving; 
you take a turn, you start a small dance; 
very chaotic,
with no rhythm, 
with no manipulation, 
but by and by, as you get deeper, 
it takes its own rhythm. 
 
Then it is no longer chaotic, 
it takes its own order, 
it becomes a discipline, 
but not forced by you. 
 
This is your highest possibility taking possession of your lowest body and moving it.
 
 
Latihan is the first step. 
 
 
And, by and by, you will feel so beautiful doing it that you will feel a meeting is happening between you and the cosmos. 
 
 
But this is only the first step. 
That’s why in Subud something is missing. 
 
The first step in itself is very beautiful, 
but it is not the last step.
 
I would like you to complete it. 
 
For thirty minutes at least 
– sixty will be wonderful; 
by and by from thirty you reach to sixty minutes of latihan dancing.
 
In sixty minutes your body, from pore to pore, from cell to cell, is cleansed; 
it is a catharsis, 
you are completely renewed, 
all the dirt is burned. 
 
That’s what Tilopa says: 
In Mahamudra all one’s sins are burned. 
The past is thrown into fire. 
It is a new birth, a rebirth. 
And you feel energy showering all over you, in and out. 
And the dance is not only outside. 
Soon, when you get attuned in it, 
you will feel an inner dance also. 
Not only that your body is dancing, 
inside the energy is dancing; 
and they both cooperate with each other. 
 
And then a pulsation happens, 
and you feel you are pulsating with the universe 
– you have found the universal rhythm.
 
Thirty to sixty minutes is the time: 
start with thirty, end with sixty. 
Somewhere in between you will have the right time. 
And you will come to know: 
if you feel attuned nearabout forty minutes, then that is your right time; 
if you feel attuned at twenty minutes, 
then that is your right time. 
 
Then your meditation must go beyond that: 
if you feel tuned at ten minutes, twenty minutes will do; 
if you feel tuned at fifteen minutes, thirty minutes will do. 
Do it double, don’t take any chances, so really you are completely cleaned. 
And end it with a prayer.
 
When you are completely cleaned and feeling that your body is refreshed 
– you have been under a shower of energy, 
and your whole body is feeling one, 
undivided; 
and the substantialness of body is lost, 
you feel it more like an energy, a movement, a process, not material 
– now you are ready. 
 
Then kneel down on the earth.
Kneeling down is beautiful; 
just like Sufis kneel down, 
or Mohammedans do their prayer in the mosque, 
kneel down like them 
because that is the best posture for latihan. 
 
Then raise both your hands towards the sky with closed eyes, 
and feel yourself to be like a hollow vessel, 
hollow bamboo; 
inside, hollow, just like an earthen pot. 
Your head is the mouth of the pot, 
and the energy is falling tremendously on your head as if you are standing under a waterfall. 
 
And you will be actually standing 
– after the latihan you will feel it; 
it is like a waterfall, not like a shower. 
 
When you are ready it falls in greater strength, strong, 
and your body will start trembling, shaking, like a leaf in a strong wind; 
or, if you have stood under a waterfall sometime, then you will know. 
 
If you have never stood under one, 
go to a waterfall 
and stand under it and feel how it feels. 
 
That same feeling will come to you after latihan. 
Feel yourself hollow inside, nothing inside, just emptiness 
– and the energy is filling you, filling you completely.
 
Allow it to fall into you as deeply as possible, 
so it can reach to your farthest corner of your body and mind and soul. 
 
And when you feel it 
– you are so much filled, 
and the whole body is shaking – 
kneel down, 
put your head down on the earth, 
and pour the energy into the earth. 
When you feel the energy is overflowing, 
pour down into the earth. 
 
Take from the sky, 
give it back to the earth, 
and you be just a hollow bamboo in between.
 
This has to be done seven times. 
 
Take from the sky and 
pour down into the earth and 
kiss the earth, and 
pour down – be empty completely. 
 
Pour down as completely as you did for filling, be completely empty. 
 
Then raise your hands again, 
fill again, 
pour down again. 
 
Seven times it has to be done, 
because each time it penetrates one chakra of the body, 
one center of the body; 
each time it goes deeper in you. 
And if you do less than seven times, 
then you will feel restless after it 
because the energy will be hanging somewhere in between.
 
No, it has to penetrate all the seven chakras of your body so that you become completely hollow, a passage. 
 
The energy falls from the sky and goes into the earth, you are earthed; 
you simply pass the energy to the earth, 
just like electricity. 
 
For electricity we have to put an earth wire
The energy comes from the sky and goes into the earth, 
you become earthed
– just a vessel, a hollow bamboo passing the energy. 
 
 
Seven times – more you can do, but not less. 
 
 
And this will be a complete Mahamudra.
 
 
If you do it every day, soon, within three months somewhere, one day you will feel you are not there. 
 
Just the energy is pulsating with the universe 
– nobody is there, 
the ego is completely lost, 
the doer is not. 
 
The universe is there, and you are there, the wave pulsating with the ocean
– that is Mahamudra. 
 
That is the final orgasm, the most blissful state of consciousness that is possible.
 
This is just like two lovers making love, 
but millionfold, 
and the same phenomenon multiplied by millions 
– because now you are making love with the whole universe
 
 
That’s why tantra is known as the yoga of sex; 
tantra is known as the path of love.
 
 
In Mahamudra all one’s sins are burned: 
in Mahamudra one is released from the prison of this world. 
 
 
This is the dharma’s supreme torch. 
 
 
Those who disbelieve it are fools, 
who ever wallow in misery and sorrow.
 
And Tilopa is perfectly clear. 
He is absolutely frank. 
He says, 
”Those who disbelieve it are fools.”
 
Why call them fools? 
 
He does not call them sinners, 
he does not call them irreligious, 
he simply calls them fools 
– because not believing it they are missing the greatest bliss that life can give them. 
They are simply fools!
 
And it cannot happen unless you trust. 
Unless you trust so much that you can surrender completely, it cannot happen. 
 
All bliss, all moments of bliss, happen only when you surrender. 
 
Even death becomes beautiful if you can surrender to it, 
then what to say about life? 
 
If you surrender, of course, life is the greatest blessing, it is a benediction. 
 
You are missing the ultimate gift because you cannot trust.
 
If you want to learn anything, learn trust 
– nothing else is needed. 
 
If you are miserable, nothing else will help 
– learn trust. 
 
If you don’t feel any meaning in life and you feel meaninglessness, nothing will help 
– learn trust. 
 
Trust gives meaning 
because trust makes you capable of allowing the whole to descend upon you.
 
 
THOSE WHO DISBELIEVE IT ARE FOOLS, 
WHO EVER WALLOW IN MISERY AND SORROW. 
TO STRIVE FOR LIBERATION ONE SHOULD RELY ON A GURU. 
WHEN YOUR MIND RECEIVES HIS BLESSING EMANCIPATION IS AT HAND.
 
 
Why believe in a guru? 
Why believe in a master?
– because the unknown is very far from you. 
 
It is just a dream, 
a hope at the most, 
a wish-fulfillment.
 
You listen to me; 
I may talk about the bliss, 
but that bliss remains a word. 
 
You may desire it, 
but you don’t know what it is, 
you don’t know the taste of it. 
 
It is very very far away from you. 
You are deep in misery, in anguish. 
 
In your misery and anguish you may start hoping, expecting, desiring bliss, 
but that will not help 
– you need a real taste of it. 
 
Who will give it to you? 
Only one who has tasted it: 
he can become the opener. 
He can act like a catalytic agent. 
He will not do anything; 
just his presence, 
and from him the unknown flows towards you. 
He is just like a window. 
 
Your doors are closed? 
– his doors are not closed. 
 
Your windows are closed 
and you have forgotten how to open them?
– his windows are not closed. 
 
Through his window you can have a look at the sky; 
through him you can have a glimpse.
 
A master, a guru, is nothing but a window. 
 
One has to pass through him, 
one has to have a little taste 
– then you can also open your own windows
otherwise the whole thing remains verbal. 
 
You can read Tilopa, 
but unless you find Tilopa nothing will happen to you. 
 
Your mind may go on, saying, 
”Maybe this man is mad, in some hallucination, dreaming, a philosopher, thinking, a poet.” 
 
But how can this happen? 
How is it possible for you to be blissful? 
 
You have known only misery and suffering, 
you have known only poison. 
 
You cannot believe in elixir; 
you have not known it so how can you believe it?
 
A master is nothing but a personified phenomenon of the total bliss. 
In him it is there vibrating. 
If you trust him, his vibrations can reach you. 
 
A master is not a teacher, 
he doesn’t teach you. 
 
A master is not concerned with doctrines and principles
– a master is a presence.
 
If you trust him, he is available. 
 
A master is an availability. 
 
Through him you will have the first glimpse of the divine. 
Then you can go on your own.
 
 
TO STRIVE FOR LIBERATION ONE SHOULD RELY... ON A MASTER,... ON A GURU. 
WHEN YOUR MIND RECEIVES HIS BLESSING EMANCIPATION IS AT HAND.
 
 
A master cannot give you emancipation, 
but he can bring you to the very brink of it. 
 
He cannot give you the emancipation; 
that has to be achieved by you, 
because a thing given by someone can be taken by someone else. 
 
Only that which is yours can be yours. 
 
A master cannot give you, 
he can only bless you 
– but his blessing is a vital phenomenon. 
 
Through him you can look into your own future. 
Through him you can be aware of your own destiny. 
Through him the farthest peaks come nearer, closer. 
Through him you start coming up, like a seed trying to sprout towards the sky. 
His blessing can water your seed.
 
 
In the East, the blessing of the master is very very significant. 
 
The West has remained completely unaware of the phenomenon. 
 
The West knows teachers, not masters. 
 
 
Teachers are those who teach you about truth. 
 
A master is one who gives you the taste of it. 
 
 
A teacher may be someone who does not know himself, 
he may have learned from other teachers. 
 
 
Seek a master. 
 
 
Teachers are many, 
masters are few.
 
 
And how will you seek a master? 
Just move. 
 
 
Whenever you hear a rumor that somebody has become enlightened, 
go and remain available. 
 
 
Don’t be much of a thinker, 
be more of a lover 
– because a master is found through feeling. 
 
 
A teacher is found through thinking: 
listen to the teacher, 
his logical appeal will be there, 
his arguments. 
 
 
Eat the master, 
drink the master. 
 
 
Listening won’t help 
because he is a living phenomenon; 
the energy is there. 
 
If you drink and eat him, 
then only you will become aware of a different quality of being.
 
 
A great receptivity is needed, 
a great feminine receptivity is needed to find the master. 
 
And if you are available 
and a living master is there, 
suddenly something clicks. 
 
There is nothing to do on your part 
– you simply be there. 
 
It is such a vital energy phenomenon that if you are available something simply clicks, you are caught. 
 
It is a love phenomenon. 
 
You cannot prove to anybody else,
”I have found the master.” 
 
There is no proof. 
 
Don’t try that because anybody can bring proof against it. 
 
You have found it and you know it; 
you have tasted and you know it. 
 
This knowledge is of the heart, of the feeling.
 
Says Tilopa:
 
 
TO STRIVE FOR LIBERATION ONE SHOULD RELY ON A GURU. 
WHEN YOUR MIND RECEIVES HIS BLESSINGS EMANCIPATION IS AT HAND.
 
 
The very word ”guru” is meaningful. 
 
The ”master” doesn’t carry that significance. 
 
The master seems to be someone who has mastered a thing, 
gone under a long training, 
has become disciplined, 
has become a master. 
 
”Guru” is totally different.
 
The word ”guru” means one who is very very heavy, 
a heavy cloud just waiting for your thirst to pour down; 
a flower heavy with perfume just waiting for your nostrils to be there and it will penetrate.
 
 The word ”guru” means heavy, very heavy 
– heavy with energy and the unknown, 
heavy with the divine, 
heavy like a woman who is pregnant.
A master is pregnant with God. 
 
That’s why in the East we call the guru, 
God itself. 
 
The West cannot understand it 
because they think ”God” means the creator of the world. 
 
We don’t bother much about the creator here. 
We call the guru, God. 
 
Why? 
– because he is pregnant with the divine; 
he is heavy with the divine. 
He is ready to pour down; 
only your thirst, a thirsty earth is needed.
 
He has not mastered anything in fact; 
he has not gone through any training, 
he has not disciplined himself. 
 
It is not art that he has become a master of – no. 
 
He has lived life in its totality; 
not as a discipline, 
but natural and loose. 
He has not forced himself. 
He has been moving with the winds
he has allowed nature to have its own course. 
 
And through millions of experiences of suffering and pain and bliss and happiness he has become mature, he has become ripe. 
A guru is a ripe fruit just waiting to fall, heavy. 
 
If you are ready to receive, he can fall into you.
 
A guru is a totally Eastern phenomenon. 
 
The West is not yet aware of it. 
In the West it is difficult to feel. 
 
Why go and bow down to a guru? 
Why put your head at his feet? 
 
Looks humiliating. 
 
But if you want to receive, 
you have to bow down. 
 
He is heavy, he can pour, 
but then you have to bow down, 
otherwise you won’t receive it.
 
When a disciple with total trust bows down at the feet of his master, 
something is happening there which is not visible to the eyes. 
 
An energy is falling from the master, 
entering the disciple. 
 
Something invisible to the eyes is happening there. 
 
If you become aware you can see it also
– the aura of the master, 
his rainbow, 
pouring himself down into the disciple. 
You will see it in fact happening.
 
The master is heavy with divine energy. 
And he has infinite energy now, 
he can pour it down to infinite disciples. 
He can work with millions of disciples alone. 
He is never exhausted 
because now he is connected with the whole; 
he has found the source of all. 
 
Through him you can also take the jump into that abyss. 
 
Surrender towards God is difficult because you don’t know where God is. 
 
He has never given his address to anybody ever. 
 
But a guru can be found. 
If you ask me what a guru is, I will tell you: 
the guru is the address of God.
 
 
WHEN YOUR MIND RECEIVES HIS BLESSINGS EMANCIPATION IS AT HAND.
 
 
Then you can be certain that you have been accepted. 
 
When you can feel the master’s blessings pouring on you, 
showering on you like flowers, 
you can be certain emancipation is at hand.
 
 
 
It happened: 
One of Buddha’s disciples, Sariputta, one day bowed down at Buddha’s feet. 
 
Suddenly he felt the energy falling on him. 
 
He felt a sudden transformation, 
a mutation of his whole mind, 
as if he was being destroyed and created again. 
He cried, 
”No! Wait a little.” 
 
The whole assembly of Buddha’s disciples could not understand what was happening. 
 
And he said, 
”Wait a little – not so soon!”
 
Buddha said, 
”But why?”
 
He said, 
”Then these feet will be lost to me. 
Wait a little. 
Emancipation is at hand and I would like to be with you a little longer. 
Don’t push me away so soon” 
 
– because once the master has blessed and the emancipation is at hand, 
this is the last thing:
one has to say goodbye to the master. 
 
Sariputta said, 
”Wait!”
 
Sariputta became enlightened later on. 
 
Buddha told him, 
”Now you go. 
I waited enough. 
Now you go and spread whatsoever I have given to you, go and give it to others.”
 
Sariputta had to go, weeping and crying. 
 
Somebody asked, 
”You have become enlightened and you weep and cry?”
 
He said,
”Yes, I have become enlightened
– but I can throw away the bliss of enlightenment if Buddha allows me to live at his feet.”
 
Such deep gratitude 
– and then wherever Sariputta lived, 
every day in the morning he would bow down to the direction where he knew Buddha was moving. 
 
And people asked him again and again, 
”Why do you do this? 
To whom do you bow down?” 
 
He said, 
”Buddha is moving in the south.”
 
When the last days of Sariputta came, he inquired, 
”Where is Buddha right now? 
– because I would like to die bowing down in that direction.” 
 
And he died bowing down in the direction where Buddha was. 
 
When the energy is received, 
when the final benediction comes from the master 
– the emancipation is at hand – 
one has to say goodbye.
 
 
 
In Zen, when a disciple comes to a master in Japan, he brings his mat. 
He unrolls his mat before the master, sits on the mat, listens to the master; 
every day comes, follows whatsoever he says, leaves the mat there 
– for years together. 
 
Then the day he receives the final blessing, 
he rolls up the mat again, 
takes the mat back, 
bows down, 
leaves the master. 
 
That mat is symbolic. 
 
Whenever a disciple rolls up the mat again, 
others know he has received the benediction. 
 
Now this is the final goodbye.
 
 
ALAS, ALL THINGS IN THIS WORLD ARE MEANINGLESS, THEY ARE BUT SORROW’S SEEDS. 
SMALL TEACHINGS LEAD TO ACTS 
– ONE SHOULD ONLY FOLLOW TEACHINGS THAT ARE GREAT.
 
 
Tantra is the great teaching. 
 
Small teachings tell you 
what to do, 
what not to do. 
 
They give you ten commandments: 
”Do this, don’t do that” 
– small teachings. 
 
A great teaching doesn’t give you any commandment. 
 
It is not concerned with what you do,
it is concerned with what you are. 
 
Your being, 
your center, 
your consciousness
– that is the only thing significant.
 
Says Tilopa:
 
 
ALAS, ALL THINGS IN THIS WORLD ARE MEANINGLESS, THEY ARE BUT SORROW’S SEEDS. 
SMALL TEACHINGS LEAD TO ACTS
– ONE SHOULD FOLLOW TEACHINGS THAT ARE GREAT.
 
 
In this world, 
everything is the seed of sorrow. 
 
But a ray of light enters into the world whenever a person becomes enlightened. 
 
In this world everything is a seed of sorrow, 
but a light-ray comes from the above whenever a person becomes enlightened. 
 
Follow that ray of light 
and you can reach to the very source of the light, the sun.
 
”And remember,” 
 
says Tilopa, 
 
”don’t become a victim of small teachings.” 
 
Many are. 
 
People come to me, they say, 
”We are vegetarians. 
Will it lead us to enlightenment?” 
 
– a very small teaching. 
 
They say, 
”We don’t eat in the night. 
Will it lead us to enlightenment?”
 
– a very small teaching. 
 
They say, 
”We believe in celibacy” 
 
– a very small teaching. 
 
They do many things, 
but one thing they never touch
– that is their being. 
 
They manage their character, 
they try to be as sagely as possible, 
but the whole thing remains a decoration.
 
A discipline from without is a decoration. 
 
It should come from within, 
it should spread towards the periphery from the center. 
It should not be forced from the periphery towards the center.
 
The great teaching is: 
You are already that which you can be 
– realize this. 
 
You are already the goal
– be aware of this. 
 
This very moment your destiny can be fulfilled. 
 
For what are you waiting? 
 
Don’t believe in gradual steps 
– take the jump, be courageous. 
 
Only one who is courageous can follow the great teaching of tantra.
 
Afraid, 
scared 
 
– afraid of dying, 
scared of losing yourself, 
fearful of surrender – 
 
you will become a victim of small teachings, 
because you can manage small teachings. 
 
Not to eat this, 
not to do this, 
you can manage; 
you remain in control. 
 
 
 
The great teaching is to surrender, 
 
to surrender your control 
and 
let the whole take you away wherever it would like to take. 
 
Don’t swim against the current. 
 
 
 
Leave yourself in the river, 
become the river 
– and the river is already going to the sea. 
 
 
 
This is the great teaching.
 
 
 
 
 
 
 
Tantra: The Supreme Understanding
 
Discourses on Tilopa’s Song of Mahamudra, 
Dutton edition called ”Only One Sky”
 
Talks given from 11/02/75 am to 20/02/75 am 
English Discourse series
 
Chapter 1
Chapter title: The Ultimate Experience
11 February 1975 am in Buddha Hall
 
 
 
The Ultimate Experience
 
 
 
IN HIS SONG OF MAHAMUDRA, 
TILOPA SAYS:
MAHAMUDRA IS BEYOND ALL WORDS 
AND SYMBOLS, 
BUT FOR YOU, NAROPA, 
EARNEST AND LOYAL, MUST THIS BE SAID:
THE VOID NEEDS NO RELIANCE, 
MAHAMUDRA RESTS ON NOUGHT. 
WITHOUT MAKING AN EFFORT, 
BUT REMAINING LOOSE AND NATURAL, 
ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
 
 
 
The experience of the ultimate is not an experience at all 
– because the experiencer is lost. 
 
And when there is no experiencer, what can be said about it? 
Who will say it? 
Who will relate the experience? 
 
When there is no subject, 
the object also disappears 
– the banks disappear, 
only the river of experience remains. 
 
 
Knowledge is there, 
but the knower is not.
 
 
That has been the problem for all the mystics. 
 
They reach to the ultimate, 
but they cannot relate it to those who are following. 
 
They cannot relate it to others who would like to have an intellectual understanding. 
 
They have become one with it. 
 
Their whole being relates it, 
but no intellectual communication is possible. 
 
They can give it to you if you are ready to receive; 
they can allow it to happen in you 
if you also allow it, 
if you are receptive and open. 
 
But words won’t do, symbols won’t help; 
theories and doctrines are of no use at all.
 
The experience is such that it is more like an experiencing than like an experience. 
 
It is a process 
– and it begins, 
but it never ends. 
You enter into it, 
but you never possess it. 
 
 
 
It is like a drop dropping in the ocean, 
or, the ocean itself dropping into the drop.
 
 
 
It is a deep merger, 
it is oneness, you simply melt away into it. 
 
 
 
Nothing is left behind, 
not even a trace, 
so who will communicate? 
 
Who will come back to the world of the valley? 
 
Who will come back to this dark night to tell you?
 
All the mystics all over the world have always felt impotent as far as communication is concerned. 
 
 
 
Communion is possible, 
but communication, no. 
 
 
 
This has to be understood from the very beginning. 
 
 
 
A communion is a totally different dimension: 
two hearts meet, it is a love affair. 
 
 
 
Communication is from head to head; 
 
communion is from heart to heart
communion is a feeling. 
 
 
Communication is knowledge: 
only words are given, 
only words are said, 
and only words are taken and understood. 
 
And words are such: 
the very nature of words is so dead that nothing alive can be related through them. 
 
Even in ordinary life, 
leave aside the ultimate, 
even in ordinary experiencing when you have a peak moment, an ecstatic moment, 
when you really feel something and become something, 
it becomes impossible to relate it in words.
 
 
 
In my childhood I used to go early in the morning to the river. 
It is a small village. 
The river is very very lazy, as if not flowing at all. 
And in the morning when the sun is not yet arisen, 
you cannot see whether it is flowing, 
it is so lazy and silent. 
 
And in the morning when there is nobody, 
the bathers have not come yet, 
it is tremendously silent. 
Even the birds are not singing in the morning 
– early, no sound, just a soundlessness pervades. 
 
And the smell of the mango trees hangs all over the river. 
I used to go there, 
to the furthest corner of the river, 
just to sit, just to be there. 
 
There was no need to do anything, 
just being there was enough, 
it was such a beautiful experience to be there. 
 
I will take a bath, 
I will swim, 
and when the sun will arise I will go to the other shore, 
to the vast expanse of sand, 
and dry myself there under the sun, 
and lie there, 
and sometimes even go to sleep.
 
When I came back my mother used to ask, 
”What have you been doing the whole morning?” 
 
I will say,
”Nothing,” 
 
because, actually, I had not been doing anything. 
 
And she will say, 
”How is it possible? 
Four hours you have not been here, 
how is it possible that you have not been doing anything? 
You must have been doing something.” 
 
And she was right, 
but I was also not wrong.
 
I was not doing anything at all. 
I was just being there with the river, 
not doing anything, 
allowing things to happen. 
 
If it FELT like swimming, 
remember, 
if it FELT like swimming, 
I would swim, 
but that was not a doing on my part, 
I was not forcing anything. 
 
If I felt like going into sleep, I would go. 
 
Things were happening, 
but there was no doer. 
 
And my first experiences of satori started near that river: 
not doing anything, 
simply being there, 
millions of things happened.
 
But she would insist: 
”You must have been doing something.” 
 
So I would say, 
”Okay, I took a bath and I dried myself in the sun,” 
 
and then she was satisfied. 
But I was not,
because what happened there in the river is not expressed by words:
”I took a bath”
– it looks so poor and pale. 
 
Playing with the river, 
floating in the river, 
swimming in the river, 
was such a deep experience. 
 
To say simply, 
”I took a bath,” 
makes no sense about it; 
or to just say,
”I went there, had a walk on the bank, sat there,” 
conveys nothing.
 
Even in ordinary life you feel the futility of words. 
And if you don’t feel the futility of words, 
that shows that you have not been alive at all; 
that shows that you have lived very superficially. 
If whatsoever you have been living can be conveyed by words, 
that means you have not lived at all.
 
When for the first time something starts happening which is beyond words, 
life has happened to you, 
life has knocked at your door. 
 
And when the ultimate knocks at your door, 
you are simply gone beyond words 
– you become dumb, 
you cannot say; 
not even a single word is formed inside. 
 
And whatsoever you say looks so pale, 
so dead, 
so meaningless, 
without any significance, 
that it seems that you are doing injustice to the experience that has happened to you. 
 
 
 
 
Remember this, 
because Mahamudra is the last, 
the ultimate experience.
 
 
 
Mahamudra means a total orgasm with the universe
 
 
 
If you have loved somebody, 
and sometimes you have felt a melting and merging 
– the two are no more two; 
the bodies remain separate, 
but something between the bodies makes a bridge, 
a golden bridge,
and the twoness inside disappears; 
one life energy vibrates on both the poles 
– if it has happened to you, 
then only you can understand what Mahamudra is. 
 
Millions and millions times deep, 
millions and millions of times high, 
is Mahamudra. 
 
It is a total orgasm with the whole, with the universe
 
It is melting into the source of being.
 
 
 
And this is a song of Mahamudra. 
 
It is beautiful that Tilopa has called it a song. 
 
You can sing it, 
but you cannot say it; 
 
you can dance it, 
but you cannot say it. 
 
It is such a deep phenomenon that singing may convey a little tiny part of it 
– not what you sing, 
but the way you sing it.
 
 
Many mystics have simply danced after their ultimate experience; 
they could not do anything else. 
 
 
They were saying something through their whole being and body; 
altogether, body, mind, soul, everything involved in it. 
 
They were dancing; 
those dances were not ordinary dances. 
 
In fact, all dancing was born because of these mystics; 
it was a way to relate the ecstasy, the happiness, the bliss. 
 
Something of the unknown has penetrated into the known, 
something of the beyond has come to the earth
– what else can you do? 
 
You can dance it, you can sing it. 
 
 
 
This is a song of Mahamudra.
 
 
 
And who will sing it? 
Tilopa is no more. 
The orgasmic feeling itself is singing. 
 
It is not a song of Tilopa; 
Tilopa is no more. 
 
The experience itself is vibrating and singing. 
Hence, the song of Mahamudra, 
the song of ecstasy, ecstasy itself singing it. 
 
Tilopa has nothing to do; 
Tilopa is not there at all, 
Tilopa has melted. 
 
When the seeker is lost, 
only then the goal is achieved. 
 
Only when the experiencer is no more, 
the experience is there. 
 
Seek and you will miss it 
– because through your seeking the seeker will be strengthened. 
 
Don’t seek and you will find it. 
 
The very seeking, the very effort, becomes a barrier, 
because the more you seek, 
the more the ego is strengthened: 
the seeker. 
Do not seek.
 
 
This is the deepest message of this whole song of Mahamudra: 
do not seek, 
just remain as you are, 
don’t go anywhere else. 
 
Nobody ever reaches God, 
nobody can 
because you don’t know the address. 
 
Where will you go? 
Where will you find the divine? 
 
There is no map, 
and there is no way, 
and there is nobody to say where he is. 
 
No, nobody ever reaches God. 
 
It is always the reverse: 
God comes to you. 
 
Whenever you are ready, 
he knocks at your door; 
he seeks you whenever you are ready. 
 
And the readiness is nothing 
but a receptivity. 
 
When you are completely receptive there is no ego; 
you become a hollow temple with nobody in it.
 
Tilopa says in the song, 
become like a hollow bamboo, 
nothing inside. 
 
And suddenly, the moment you are a hollow bamboo, 
the divine lips are on you, 
the hollow bamboo becomes a flute, 
and the song starts
– this is the song of Mahamudra. 
 
Tilopa has become a hollow bamboo,
and the divine has come, 
and the song has started. 
 
It is not Tilopa’s song, 
it is the song of the ultimate experience itself.
 
 
 
 
Something about Tilopa before we enter into this beautiful phenomenon. 
 
Nothing much is known about Tilopa, 
because nothing in fact can be known about such persons. 
 
They don’t leave a trace, 
they don’t become a part of history
They exist by the side, 
they are not part of the main traffic where the whole humanity is moving; 
they don’t move there. 
 
The whole humanity moves through desiring, 
and persons like Tilopa move into desirelessness. 
 
They simply move away from the main traffic of humanity where history exists.
 
And the more away they go from the traffic, 
the more mythological they become. 
 
They exist like myths, 
they are no more events in time. 
 
And this is as it should be, 
because they move beyond time, 
they live beyond time 
– they live in the eternity. 
 
From this dimension of our common humanity, 
they simply disappear, 
they evaporate. 
 
The moment when they are evaporating, 
only that moment we remember, 
that much they are part of us. 
 
That’s why nothing much is known about Tilopa, who he is.
 
Only this song exists. 
 
This is his gift, 
and the gift was given to his disciple, Naropa. 
 
These gifts cannot be given to anybody 
– unless a deep love intimacy exists. 
 
One has to be capable to receive such gifts. 
 
This song has been given to Naropa, 
his disciple. 
 
Before this song was given to Naropa, 
Naropa was tested in millions of ways: 
his faith, 
his love and trust. 
 
When it came to be known that there exists nothing like doubt in him, 
not even a tiny part of doubt, 
when his heart was totally full with trust and love, then this song was given.
 
I am also here to sing a song
but it can be given to you only when you are ready. 
 
And your readiness means that doubt should simply disappear from the mind. 
 
It should not be suppressed, 
you should not try to defeat it, 
because defeated it will remain in you; 
suppressed, it will remain part of your unconscious 
and it will go on affecting you. 
 
Don’t fight your doubting mind, 
don’t suppress it. 
 
Rather, on the contrary, 
you simply bring more and more energy into trust. 
 
You simply be indifferent to your doubting mind, 
nothing else can be done.
 
Indifference is the key: 
you simply be indifferent. 
It is there – accept it. 
 
Bring your energies more and more towards trust and love
– because it is the same energy which becomes doubt; 
it is the same energy which becomes trust. 
 
Remain indifferent to doubt. 
The moment you are indifferent your cooperation is broken, 
you are not feeding it 
– because it is through attention that anything is fed
 
If you pay attention to your doubt, even if you are against it, 
paying attention to it is dangerous 
because the very attention is the food; 
that is your cooperation. 
 
One has just to be indifferent, neither for nor against: 
don’t be for doubt, 
don’t be against doubt.
 
 
 
So now you will have to understand three words. 
 
One word is ”doubt,” 
another word is ”belief,” 
the third word is ”trust” or ”faith” 
– what in the East is known as SHRADDHA. 
 
 
Doubt is a negative attitude towards anything. 
Whatsoever is said, 
first you look at it negatively. 
You are against it, 
and you will find reasons, 
rationalizations how to support your ”againstness.” 
Then there is the mind of belief. 
It is just like the mind of doubt only standing upside down; 
there is not much difference. 
This mind looks at things positively and tries to find reasons, 
rationalizations how to support it, 
how to be for it. 
 
The mind who doubts suppresses belief; 
the mind who believes suppresses doubt 
– but they both are of the same stuff; 
the quality is not different.
 
Then there is a third mind whose doubting has simply disappeared 
– and when doubt disappears, 
belief also disappears. 
 
Faith is not belief, it is love. 
Faith is not belief because it is not half, 
it is total. 
Faith is not belief because there is no doubt in it, so how can you believe? 
 
Faith is not a rationalization at all: 
neither for nor against, 
neither this nor that.
 
Faith is a trusting, a deep trusting, a love. 
 
You don’t find any rationalizations for it,
it simply is so. 
 
So what to do?
 
Don’t create belief against faith. 
 
Just be indifferent to belief and doubt both, 
and bring your energies towards more and more love; 
love more, love unconditionally. 
 
Not only love me, 
because that is not possible: 
if you love, you simply love more. 
If you love, you simply exist in a more loving way 
– not only towards the master, 
but towards everything that exists around you: 
towards the trees and the stones, 
and the sky and the earth. 
 
You, your being, your very quality of being, becomes a love phenomenon. 
 
Then trust arises. 
 
And only in such a trust can a gift like the song of Mahamudra be given. 
 
When Naropa was ready Tilopa gave this gift.
 
 
 
So remember, 
with a master you are not on a ”headtrip.” 
 
Doubt and belief are all ”head-trips.” 
 
With a master you are on a ”heart-trip.” 
 
And heart doesn’t know what doubt is, 
heart doesn’t know what belief is 
– heart simply knows trust. 
 
Heart is just like a small child: 
the small child clings to the father’s hand, 
and wherever the father is going the child is going, 
neither trusting nor doubting; 
the child is undivided. 
 
Doubt is half, belief is half.
 
A child is still total, whole; 
he simply goes with the father wherever he is going. 
 
When a disciple becomes just like a child, 
then only these gifts of the highest peak of consciousness can be given.
 
When you become the deepest valley of reception, 
then the highest peaks of consciousness can be given to you. 
 
Only a valley can receive a peak. 
 
A disciple should be absolutely feminine, receptive, like a womb. 
 
Only then such a phenomenon happens as is going to happen in this song.
 
Tilopa is the master, 
Naropa is the disciple, 
and Tilopa says:
 
 
MAHAMUDRA IS BEYOND ALL WORDS AND SYMBOLS, 
BUT FOR YOU, NAROPA, EARNEST AND LOYAL, MUST THIS BE SAID....
 
 
It is beyond words and symbols, all words and all symbols. 
 
Then how can it be said? 
 
If it is really beyond all words and symbols, 
then how can it be said? 
 
Is there any way then? 
 
Yes, there is a way: 
if there is a Naropa there is a way; 
if there is really a disciple there is a way. 
 
It depends on the disciple whether the way will be found or not.
 
If the disciple is so receptive that he has no mind of his own
– he does not judge whether it is right or wrong, 
he has no mind of his own, 
he has surrendered his mind to the master, 
he is simply a receptivity, 
an emptiness, 
ready to welcome whatsoever is given unconditionally 
– then words and symbols are not needed, 
then something can be given. 
 
And you can listen to it between the words, 
you can read it between the lines 
– then words are just an excuse. 
 
The real thing happens just by the side of the words.
 
A word is just a trick, a device. 
The real thing follows the words like a shadow. 
 
And if you are too much of the mind, 
you will listen to the words, 
then it cannot be communicated. 
 
But if you are not a mind at all, 
then the subtle shadows that follow the words, very subtle, 
only the heart can see them, 
invisible shadows, 
invisible ripples of consciousness, 
”vibes”... 
then communion is immediately possible.
 
Remember this, says Tilopa:
 
 
... BUT FOR YOU, NAROPA, EARNEST AND LOYAL, MUST THIS BE SAID....
 
 
That which cannot be said, 
must be said for a disciple. 
 
That which cannot be said, 
which is absolutely invisible, 
must be made visible for the disciple. 
 
It depends not only on the master
– EVEN MORE it depends on the disciple.
 
Tilopa was fortunate to find a Naropa. 
 
There have been a few masters, unfortunate, 
who never could find a disciple like Naropa. 
 
So whatsoever they had gained disappeared with them, 
because there was nobody to receive it.
 
 
 
Sometimes masters have traveled thousands of miles to find a disciple. 
 
Tilopa himself went from India to Tibet to find Naropa, to find a disciple. 
 
Tilopa wandered all over India and couldn’t find a man of that quality, 
who would receive such a gift, 
who would appreciate such a gift, 
who would be able to absorb it, 
to be reborn through it. 
 
And once the gift was received by Naropa, 
he became totally transformed. 
 
Then Tilopa is reported to have said to Naropa, 
”Now you go and find your own Naropa.”
 
Naropa was also fortunate in that way: 
he was able to find a disciple whose name was Marpa. 
 
Marpa was also very fortunate; 
he was able to find a disciple whose name was Milarepa. 
 
But then the tradition disappeared, 
then no more disciples of that great caliber. 
 
Many times religion has come to the earth and disappeared; 
many times it will come and disappear. 
 
A religion cannot become a church; 
a religion cannot become a sect. 
 
 
 
A religion depends on PERSONAL communication, 
on personal communion. 
 
 
 
The religion of Tilopa existed only for four generations, from Naropa to Milarepa; 
then it disappeared.
 
Religion is just like an oasis
the desert is vast, 
and sometimes in tiny parts of the desert an oasis appears. 
 
And while it lasts, seek it; 
and while it is there, drink of it 
– and it is very very rare.
 
 
 
Jesus says many times to his disciples, 
”A little while more I am here. 
And while I am here, you eat me, you drink me. 
Don’t miss this opportunity”
 
– because then thousands of years... 
and a man like Jesus may not be there. 
 
The desert is vast. 
The oasis sometimes appears and disappears; 
because the oasis comes from the unknown it needs an anchor on this earth. 
If the anchor is not there it cannot remain here. 
And Naropa is an anchor.
 
The same I would like to say to you: 
While I am here, a little while more, don’t miss the opportunity. 
 
And you can miss it in trivial things: 
you can remain occupied with nonsense, 
with mental garbage. 
 
You can go on thinking for and against 
– and the oasis will disappear soon. 
 
You can think for and against later on. 
Right now, drink of it, 
because then there will be many lives for you to think for and against, 
there is no hurry for it. 
 
But while it lasts, drink of it.
 
Once you are drunk with a Jesus or a Naropa, 
you are totally transformed. 
 
The transformation is very very easy and simple, it is a natural process. 
 
All that is needed is to become a soil and receive the seed; 
to become a womb and receive the seed.
 
 
MAHAMUDRA IS BEYOND ALL WORDS AND SYMBOLS, 
BUT FOR YOU, NAROPA, EARNEST AND LOYAL, MUST THIS BE SAID....
 
 
It cannot be uttered, 
it is unutterable 
– but it has to be said for a Naropa. 
 
Wherever a disciple is ready the master appears, has to appear. 
 
Wherever there is a deep need, 
it has to be fulfilled. 
 
The whole existence responds to your deepest need, 
but the need must be there; 
otherwise you can pass a Tilopa, a Buddha, a Jesus, 
and may not be even able to see that you passed a Jesus.
 
Tilopa lived in this country. 
Nobody listened to him
– and he was ready to give the ultimate gift. 
 
What happened?
 
And this has happened in this country many times; 
there must be something behind it. 
 
And this has happened more in this country than anywhere else, 
because more Tilopas have been born here. 
 
But why does it happen that a Tilopa has to go to Tibet? 
 
Why does it happen that a Bodhidharma has to go to China?
 
This country knows too much, 
this country has become too much of the head. 
 
That’s why it is difficult to find a heart
– the country of brahmins and pundits, 
the country of great knowers, philosophers. 
 
They know all the Vedas, all the Upanishads, 
they can recite by memory the whole scriptures: 
a country of the heads. 
 
That’s why it has been happening so many times.
 
Even I feel, so many times I feel it, that whenever a brahmin comes it is difficult to communicate. 
A man who knows too much becomes almost impossible
– because he knows without knowing. 
He has gathered many concepts, theories, doctrines, scriptures. 
It is just a burden on his consciousness, 
it is not a flowering. 
It has not happened to him, 
it is all borrowed, and all that is borrowed is rubbish, rot
– throw it as soon as you can throw it.
 
Only that which happens to you is true. 
 
Only that which flowers in you is true. 
 
Only that which grows in you is true and alive. 
 
 
Remember it always: 
avoid borrowed knowledge.
 
 
Borrowed knowledge becomes a trick of the mind: 
it hides ignorance 
– it never destroys it. 
 
And the more you are surrounded by knowledge, 
deep inside at the center, 
at the very root of your being, 
is ignorance and darkness there. 
 
And a man of knowledge, borrowed knowledge, is almost closed within his own knowledge; 
you cannot penetrate him. 
 
And it is difficult to find his heart, 
he himself has lost all contact with his heart. 
 
So it is not incidental that 
a Tilopa has to go to Tibet, 
a Bodhidharma to China: 
a seed has to travel so far, 
not finding a soil here.
 
 
Remember this, 
because it is easy to become too much addicted to knowledge 
– it is an addiction, it is a drug. 
 
And lsd is not so dangerous, 
marijuana is not so dangerous. 
 
And in a way they are similar, 
because marijuana gives you a glimpse of something which is not there; 
it gives you a dream of something which is absolutely subjective 
– it gives you an hallucination. 
 
And knowledge is also the same: 
it gives you an hallucination of knowing. 
You start feeling that you know 
because you can recite the Vedas, 
you know because you can argue, 
you know because you have a very very logical, keen mind. 
 
Don’t be a fool! 
 
Logic has never led anybody to truth. 
And a rational mind is just a game. 
 
All arguments are juvenile.
 
Life exists without any argument, 
and truth needs no proofs
– it needs only your heart; not arguments, 
but your love, your trust, your readiness to receive.
 
 
MAHAMUDRA IS BEYOND ALL WORDS AND SYMBOLS, 
BUT FOR YOU, NAROPA, EARNEST AND LOYAL, MUST THIS BE SAID: 
THE VOID NEEDS NO RELIANCE, MAHAMUDRA RESTS ON NOUGHT. 
WITHOUT MAKING AN EFFORT, 
BUT REMAINING LOOSE AND NATURAL, ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
 
 
You cannot find more significant words ever uttered. 
Try to understand every nuance of what Tilopa is trying to say.
 
 
THE VOID NEEDS NO RELIANCE....
 
 
If there is something, 
it needs a support, 
it needs a reliance. 
 
But if there is nothing, emptiness, 
there is no need for any support. 
 
And this is the deepest realization of all the knowers: 
that your being is a non-being. 
 
To say it is a being is wrong 
because it is not something, 
it is not like something. 
 
It is like nothing: 
a vast emptiness, with no boundaries to it. 
 
It is an ANATMA, a no-self; it is not a self inside you.
 
All feelings of self are false. 
All identifications that ”I am this and that” are false.
 
When you come to the ultimate, 
when you come to your deepest core, 
you suddenly know that you are neither this nor that 
– you are no one. 
 
You are not an ego,
you are just a vast emptiness. 
 
And sometimes if you sit, 
close your eyes and just feel who you are 
– where are you? 
 
And go deeper and you may become afraid, 
because the deeper you go, 
the deeper you feel that you are nobody, a nothingness. 
 
That’s why people become so scared of meditation. 
 
It is a death. 
 
It is a death of the ego 
– and the ego is just a false concept.
 
Now physicists have come to the same truth through their scientific research deepening into the realm of matter. 
 
What Buddha,
Tilopa 
and Bodhidharma 
reached through their insight, 
science has been discovering in the outside world also. 
 
Now they say there is no substance 
substance is a parallel concept of self.
 
A rock exists; 
you feel that it is very substantial. 
You can hit somebody’s head and blood will come out, even the man may die;
it is very substantial. 
 
But ask the physicists: 
they say it is a no-substance
there is nothing in it. 
They say that it is just an energy phenomenon; 
many energy currents crisscrossing on this rock give it a feeling of substance.
 
Just as you draw many lines crisscrossing on a piece of paper: 
where many lines cross a point, a point arises. 
The point was not there; 
two lines crossing and a point arises: 
many lines crossing and a big point arises.
 
Is that point really there? 
Or just lines crossing give an illusion of a point being there?
 
Physicists say that energy currents crisscrossing create matter. 
And if you ask what are these energy currents 
– they are not material, 
they have no weight, 
they are nonmaterial. 
 
Nonmaterial lines crisscrossing give an illusion of a material thing, very substantial like a rock.
 
Buddha achieved this illumination twenty-five centuries before Einstein, that inside there is nobody; 
only energy lines crisscrossing give you a feeling of the self. 
 
Buddha used to say that the self is just like an onion: 
you peel it, one layer comes off, another layer is there. 
You go on peeling, layer by layer, and what remains finally?
 
The whole onion is peeled and you find nothing inside.
 
 
Man is just like an onion. 
You peel layers of thought, feeling, and finally, 
what do you find? 
 
A nothing. 
 
This nothingness needs no support. 
 
This nothingness exists by itself. 
 
That’s why Buddha says there is no God; 
there is no need for a God 
because God is a support. 
 
And Buddha says there is no creator 
because there is no need to create a nothingness. 
 
This is one of the most difficult concepts to understand 
– unless you realize it.
 
That’s why Tilopa says:
 
 
MAHAMUDRA IS BEYOND ALL WORDS AND SYMBOLS.
 
 
Mahamudra is an experience of nothingness 
– simply you are not. 
 
And when you are not, 
then who is there to suffer? 
Who is there to be in pain and anguish? 
Who is there to be depressed and sad?
And who is there to be happy and blissful? 
 
Buddha says that if you feel you are blissful you will become again a victim of suffering, 
because you are still there. 
 
When you are not, 
completely not, 
utterly not, 
then there is no suffering and no bliss 
– and this is the real bliss. 
 
Then you cannot fall back. 
To attain nothingness is to attain all.
 
My whole effort with you is also 
to lead you towards nothingness, 
to lead you to a total vacuum.
 
 
THE VOID NEEDS NO RELIANCE MAHAMUDRA RESTS ON NOUGHT. 
WITHOUT MAKING AN EFFORT, 
BUT REMAINING LOOSE AND NATURAL, ONE CAN BREAK THE YOKE 
– THUS GAINING LIBERATION.
 
 
The first thing to understand is that the concept of self is created by the mind 
– there is no self in you.
 
 
 
It happened: 
a great Buddhist, a man of enlightenment, was invited by a king to teach him. 
 
The name of the Buddhist monk was Nagasen, 
and the king was a viceroy of Alexander. 
 
When Alexander went back from India, 
he left Minander as his viceroy here; 
his Indian name is Milanda. 
 
Milanda asked Nagasen to come and teach him. 
He was really interested, and he had heard many stories about Nagasen. 
And many rumors had come to the court: 
”This is a rare phenomenon! 
Rarely it happens that a man flowers, and this man has flowered. 
He has an aroma of something unknown around him, a mysterious energy. 
He walks on the earth, 
but he is not of the earth.” 
 
He became interested; he invited him.
 
The messenger who went to Nagasen came back very much puzzled, 
because Nagasen said, 
”Yes, if he invites, 
Nagasen will come 
– but tell him there is no one like Nagasen. 
If he invites I will come, 
but tell him exactly that there is no one like ’I am.’ 
I am no more.” 
 
The messenger was puzzled, 
because if Nagasen is no more, 
then who will come? 
 
And Milanda was also puzzled. 
He said, 
”This man talks in puzzles. 
But let him come.”
 
And he was a Greek, this Milanda, and the Greek mind is basically logical.
 
There are only two minds in the world, 
the Indian and the Greek. 
 
The Indian is illogical, 
and the Greek is logical. 
 
The Indian moves into the dark depths, wild depths, where are no boundaries, everything is vague, cloudy. 
 
The Greek mind walks on the logical, the straight, where everything is defined and classified. 
 
The Greek mind moves into the known. 
The Indian mind moves into the unknown, 
and even more into the unknowable. 
 
The Greek mind is absolutely rational; 
the Indian mind is absolutely contradictory. 
 
So if you find too many contradictions in me, 
don’t be bothered. 
It is the way... in the East contradiction is the way to relate.
 
Milanda said, 
”This man seems to be irrational, gone mad. 
If he is not then how can he come? 
But let him come, I will see. 
I will prove: just by coming he is proving that he is.”
 
Then came Nagasen. 
Milanda received him at the gate and the first thing he asked, he said,
”I am puzzled: 
you have come and still you said that you are not.”
 
Nagasen said, 
”Still I say. So let us settle it here.”
 
A crowd gathered, the whole court came there, and Nagasen said,
”You ask.”
 
Milanda asked,
”First tell me: 
if something is not, how can it come? 
In the first place it is not, then there is no possibility of its coming
– and you have come. It is simple logic that you are.”
 
Nagasen laughed and he said,
”Look at this RATHA”
– the bullock cart on which he had come. 
He said,
”Look at this. You call it a ratha, a cart.”
 
Milanda said,
”Yes.”
 
Then he told his followers to remove the bullocks.
The bullocks were removed and Nagasen asked,
”Are these bullocks the cart?”
 
Milanda said,
”Of course not.”
 
Then, by and by, everything from the cart was removed, every part. 
Wheels were removed and he asked,
”Are these wheels the cart?”
 
And Milanda said,
”Of course not!”
 
When everything was removed and there was nothing, then Nagasen asked,
”Where is the cart I had come in?... 
and we never removed the cart
and all that we have removed you confirmed that this is not the cart
Now where is the cart?”
 
Nagasen said, 
”Just like this Nagasen exists. 
Remove parts and he will disappear.” 
 
Just crisscrossing lines of energy: 
remove the lines and the dot will disappear. 
 
The cart is just a combination of parts.
 
You are also a combination of parts, the ”I” is a combination of parts. 
 
Remove things and the ”I” will disappear. 
 
That’s why when thoughts are removed from consciousness, you cannot say ”I,” because there is no ”I” – just a vacuum is left. 
 
When feelings are removed,
the self disappears completely. 
 
You are and yet not: 
just an absence, with no boundaries, emptiness.
 
This is the final attainment, 
this state is Mahamudra, 
because only in that state you can have an orgasm with the whole. 
 
Now there is no boundary, no self exists; 
now there is no boundary to you to divide.
 
The whole has no boundaries. 
 
You MUST become like the whole
– only then there can be a meeting, a merger. 
 
When you are empty, you are without boundaries.
 
Suddenly you become the whole. 
 
When you are not, you become the whole. 
 
When you are, you become an ugly ego. 
 
When you are not, you have all the expanse of existence for your being to be.
 
But these are contradictions. 
So try to understand: 
become a little like Naropa, 
otherwise these words and symbols will not carry anything to you. 
 
Listen to me in trust. 
And when I say listen in trust, I mean I have known this. 
 
This is so. 
I am a witness, I bear witness for it, this is so. 
 
It may not be possible to say it, 
but that doesn’t mean that it is not. 
 
It may be possible to say something, that doesn’t mean that it is. 
 
You can say something which is not, and you may be incapable of saying something which is. 
I bear witness about it, 
but you will be able to understand me only if you are a Naropa, if you listen in trust.
 
I am not teaching a doctrine.
I would not have been at all concerned with Tilopa if this was not my own experience also. 
Tilopa has said it well:
 
 
THE VOID NEEDS NO RELIANCE, MAHAMUDRA RESTS ON NOUGHT.
 
 
On nothing Mahamudra rests. 
Mahamudra, the literal word, means the great gesture, or the ultimate gesture, the last that you can have, beyond which nothing is possible. 
 
Mahamudra rests on nothing. 
 
You be a nothing, and then all is attained. 
 
You die, and you become a god. 
You disappear, and you become the whole. 
 
Here the drop disappears, and there the ocean comes into existence.
 
Don’t cling to yourself
– that’s all you have been doing all your past lives: 
clinging, afraid that if you don’t cling to the ego, then you look down: 
a bottomless abyss is there....
 
That’s why we cling to tiny things, really trivial, we go on clinging to them. 
The clinging shows only that you are also aware of a vast emptiness inside. 
Something is needed to cling to, but your clinging is your SAMSARA, is your misery. 
 
Leave yourself in the abyss. 
And once you leave yourself in the abyss, 
you become the abyss itself. 
Then there is no death,
because how can an abyss die? 
 
Then there is no end to it, 
because how can a nothingness end? 
 
Something can end, will have to end
– only nothing can be eternal.
 
Mahamudra rests on nothing.
 
Let me explain it to you through some experience that you have got. 
 
When you love a person, 
you have to become a nothing. 
 
When you love a person, 
you have to become a no-self. 
 
That’s why love is so difficult. 
 
And that’s why Jesus says God is like love. 
 
He knows something about Mahamudra 
– because before he started teaching in Jerusalem, 
he has been to India. 
He has been to Tibet also. 
 
He met people like Tilopa and Naropa. 
He remained in Buddhist monasteries. 
He learned about what it is that these people call nothingness. 
Then he tried to translate his whole understanding into Jewish terminology. 
 
There everything got messed up.
 
You cannot translate Buddhist understanding into Jewish terminology.
 
It is impossible, 
because the whole Jewish terminology depends on positive terms, 
and the Buddhist terminology depends on absolutely nihilistic terms: 
nothingness, emptiness. 
 
But here and there in Jesus’ words there are glimpses.
 
He says, ”God is love.” 
 
He is indicating something. 
 
What is the indication?
 
When you love, 
you have to become nobody. 
 
If you remain somebody, 
then love never happens. 
 
When you love a person
– even for a single moment love happens 
and flows between two persons – 
there are two nothingnesses,
not two persons.
 
If you have ever had any experience of love, 
you can understand.
 
Two lovers sitting by each other’s side, 
or two nothingnesses sitting together
– only then the meeting is possible 
because barriers are broken, boundaries thrown away. 
 
The energy can move from here to there; 
there is no hindrance. 
And only in such a moment of deep love is orgasm possible.
 
When two lovers are making love, 
and if they are both no-selves, 
nothingnesses, 
then orgasm happens. 
 
Then their body energy, 
their whole being, 
loses all identity; 
they are no more themselves
– they have fallen into the abyss. 
 
But this can happen only for a moment: 
again they regain, again they start clinging. 
 
That’s why people become afraid in love also.
 
In deep love people are afraid of becoming mad, or going to die 
– of what will happen. 
 
The abyss opens its mouth, 
the whole existence yawns, 
and you are suddenly there and you can fall into it. 
 
One becomes scared of love, 
then people remain satisfied with sex and they call their sex ”love.”
 
Love is not sex. 
 
Sex can happen in love, 
it can be a part, 
integral part to it, 
but sex itself is not love – it is a substitute. 
 
You are trying to avoid love through sex. 
 
You are giving yourself a feeling that you are in love, 
and you are not moving into love. 
 
Sex is just like borrowed knowledge: 
giving a feeling of knowing without knowing; 
giving a feeling of love and loving without loving.
 
In love you are not, the other is also not: 
then only, suddenly, the two disappear. 
 
 
The same happens in Mahamudra. 
 
 
Mahamudra is a total orgasm with the whole existence.
 
That’s why in Tantra
– and Tilopa is a Tantra master – 
deep intercourse, 
orgasmic intercourse,
between lovers is also called Mahamudra, 
and two lovers in a deep orgasmic state are pictured in tantric temples, in tantric books. 
 
That has become a symbol of the final orgasm.
 
 
MAHAMUDRA RESTS ON NOUGHT. 
WITHOUT MAKING AN EFFORT, 
BUT REMAINING LOOSE AND NATURAL....
 
 
And this is the whole method of Tilopa, 
and the whole method of Tantra
 
 
WITHOUT MAKING AN EFFORT... 
 
 
because if you make an effort, 
the ego is strengthened. 
 
If you make an effort, 
YOU come in.
 
So love is not an effort, 
you cannot make an effort to love. 
 
If you make an effort,
there is no love. 
 
You flow into it, 
you don’t make an effort, 
you simply allow it to happen, 
you don’t MAKE an effort.
 
It is not a doing,
it is a happening: 
 
 
WITHOUT MAKING AN EFFORT.... 
 
 
And the same is the case with the total, 
the final: 
you don’t make an effort, 
you simply float with it... 
 
 
BUT REMAINING LOOSE AND NATURAL. 
 
 
This is the way, this is the very ground of Tantra.
 
Yoga says make an effort, 
and 
Tantra says don’t make any effort. 
 
Yoga is ego-oriented, 
finally it will take the jump,
 
but Tantra is, from the very beginning, non-ego-oriented. 
 
Yoga, in the end, 
attains to such significance, 
such meaning,
such depth, 
that it says to its seeker,
”Now drop the ego”
– only in the end; 
 
Tantra from the very beginning,
from the very first step....
 
I would like to say it in this way, 
in such a way: 
where Yoga ends, 
Tantra starts.
 
The highest peak of Yoga is the beginning of Tantra 
– and Tantra leads you to the ultimate goal. 
 
Yoga can prepare you for Tantra
 
that’s all, because the final thing is to be effortless,
”loose and natural.”
 
What does Tilopa mean by
”loose and natural”? 
 
Don’t fight with yourself, be loose. 
 
Don’t try to make a structure around yourself of character, of morality. 
 
Don’t discipline yourself too much; 
otherwise your very discipline will become the bondage. 
 
Don’t create an imprisonment around you. 
 
Remain loose, floating, move with the situation, respond to the situation. 
 
Don’t move with a character jacket around you, 
don’t move with a fixed attitude.
 
Remain loose like water, not fixed like ice. 
Remain moving and flowing; 
wherever the nature leads you, go. 
 
Don’t resist, don’t try to impose anything on you, your being.
 
But the whole society teaches you to impose something or other: 
be good, be moral, be this and that. 
 
And Tantra is absolutely beyond society, culture and civilization
 
It says if you are too much cultured you will lose all that is natural, 
and then you will be a mechanical thing, 
not floating, not flowing. 
 
So don’t force a structure around you
– live moment to moment, 
live with alertness. 
 
And this is a deep thing to be understood.
 
Why do people try to create a structure around them? 
So that they don’t need alertness
– because if you have no character around you, you will need to be very very aware: 
because each moment the decision has to be taken. 
 
You don’t have a prefabricated decision,
you don’t have an attitude. 
You have to respond to the situation. 
 
Something is there, and you are absolutely unprepared for it
– you will have to be very very aware.
 
To avoid awareness people have created a trick, and the trick is character. 
 
Force yourself into a certain discipline so that whether you are aware or not,
the discipline will take care of you. 
 
Make a habit of always saying the truth; 
make it a habit, 
then you need not be worried about it. 
 
Somebody asks, you will say the truth, out of habit 
– but out of habit a truth is dead.
 
And life is not so simple.
 
Life is a very very complex phenomenon. 
 
Sometimes a lie is needed, and sometimes a truth can be dangerous
– and one has to be aware.
 
For example,
if through your lie somebody’s life is saved, 
and through your lie nobody is harmed 
and somebody’s life is saved, 
what will you do? 
 
If you have a fixed mind that you have to be true, then you will kill a life.
 
Nothing is more valuable than life, no truth, nothing is more valuable than life. 
And sometimes your truth can kill somebody’s life. 
 
What will you do? 
 
Just saving your own old pattern and habit, your own ego that ”I am a truthful man,” 
you will sacrifice a life
– just being a truthful man, just to be that? 
 
This is too much, 
you are completely mad!
 
If a life can be saved, even if people think that you are a liar, what is wrong in it? 
Why bother too much about what people say about you?
 
It is difficult! 
It is not so easy to create a fixed pattern 
because life goes on moving and changing, 
and every moment there is a new situation and one has to respond to it. 
 
Respond with full awareness, that’s all. 
 
And let the decision come out of the situation itself, 
not prefabricated, not imposed. 
 
Don’t carry a built-in mind just remain loose and aware and natural.
 
And this is how a real religious man is; 
otherwise, the so-called religious persons are just dead. 
They act out of their habits, 
they go on acting out of their habits
– this is a conditioning, this is not a freedom. 
 
Consciousness needs freedom.
 
Be loose: 
remember this word as deeply as possible. 
 
Let it penetrate you. 
 
Be loose
– so in every situation you can flow, easily, water-like; 
so if the water is poured into a glass,
it takes the shape of the glass.
It doesn’t resist, it doesn’t say,
”This is not my form.”
 
If the water is poured into a jar, into a jug, it takes the shape of that. It has no resistance, it is loose. Remain loose like water.
 
Sometimes you will have to move south and sometimes north, you will have to change directions; 
according to the situations you will have to flow. 
But if you know how to flow, it is enough. 
The ocean is not very far away if you know how to flow.
 
So don’t create a pattern 
– and the whole society tries to create a pattern, 
and all the religions try to create a pattern. 
 
Only very few enlightened persons have been courageous enough to say the truth
– the truth that: 
Be loose and natural!
 
If you are loose you will be natural, of course.
 
Tilopa doesn’t say,
”Be moral,” 
 
he says,
”Be natural.” 
 
And these are completely, diametrically opposite dimensions.
 
A moral man is never natural, cannot be. 
If he feels angry he cannot be angry because the morality doesn’t allow it.
 
If he feels loving he cannot be loving because the morality is there. It is always according to the morality that he acts; 
it is never according to his nature.
 
And I tell you: 
if you start moving according to moral patterns and not according to your nature, you will never reach the state of Mahamudra, 
because it is a natural state, the highest peak of being natural.
 
I tell you: 
if you feel angry, be angry
– but perfect awareness has to be retained. 
 
Anger should not overpower your consciousness, that’s all.
 
Let anger be there, let it happen, 
but be fully alert to what is happening. 
 
Remain loose, natural, aware, WATCHING what is happening.
By and by, you will see many things have simply disappeared, they don’t happen any more
– and without making any effort on your part. 
 
You never tried to kill them and they have simply disappeared.
 
When one is aware, anger by and by disappears.
It becomes simply stupid
– not bad, remember, 
because ”bad” is a loaded value.
It becomes simply stupid!
 
It is not that 
because it is bad you don’t move into it, 
it is simply foolish;
it is not a sin, but simply stupid. 
Greed disappears, it is stupid. 
Jealousy disappears, it is stupid.
 
 
Remember this valuation. 
In morality there is something good and something bad.
In being natural there is something wise and something stupid. 
 
A man who is natural is wise, not good.
A man who is not natural is stupid, not bad. 
 
There is nothing bad and nothing good, only wise things and foolish things. 
And if you are foolish you harm yourself and others,
and if you are wise you don’t harm anybody 
– neither others, nor you. 
 
There is nothing like sin and there is nothing like virtue – wisdom is all. 
If you want to call it virtue, call it virtue. 
And ignorance is there if you want to call it sin – that is the only sin.
 
So how to transform your ignorance into wisdom? 
That is the only transformation 
– and you cannot force it: 
it happens when you are loose and natural.
 
 
... REMAINING LOOSE AND NATURAL, ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
 
 
And one becomes totally free.
It will be difficult in the beginning, 
because constantly the old habits will be there forcing you to do something: 
you would like to be angry 
– but the old habit simply starts a smile on your face. 
There are people that, whenever they smile, you can be certain that they are angry. 
In their very smile they show their anger. 
They are hiding something, a false smile spreads on their faces. 
 
These are the hypocrites.
 
A hypocrite is an unnatural man: 
if anger is there he will smile; 
if hate is there he will show love; 
if he feels murderous, he will pretend compassion.
 
A hypocrite is a perfect moralist
– absolutely artificial, a plastic flower, ugly, of no use; not a flower at all, just a pretension.
 
Tantra is the natural way: 
be loose and natural.
 
It will be difficult because the old habits have to be broken.
 
It is difficult because you will have to live in a society of hypocrites. 
 
It will be difficult because everywhere you will find a conflict with the hypocrites 
– but one has to go through it.
 
It will be arduous because there are many investments in false, artificial pretensions. 
 
You may feel completely alone, 
but this will be only a passing phase. 
 
Soon others will start feeling your authenticity. 
 
 
And remember,
even an authentic anger is better than a pretended smile, because at least it is authentic. 
 
 
And a man who cannot be authentically angry, cannot be authentic at all. 
At least he is authentic, true to his being. 
Whatsoever is happening, you can rely on him that it is true.
 
And this is my observation: 
that a true anger is beautiful and a false smile is ugly; 
and a true hate has its own beauty, just like true love
– because beauty is concerned with truth. 
 
Neither is it concerned with hate, nor with love
– beauty is of the true. 
 
Truth is beautiful in whatsoever form. 
A truly dead man is more beautiful than a falsely alive man, 
because at least the basic quality is there of being true.
 
 
 
Mulla Nasruddin’s wife died, and the neighbors gathered, 
but Mulla Nasruddin was standing there completely unaffected, as if nothing had happened. 
Neighbors started crying and weeping and they said, 
”What are you standing there for, Nasruddin? She is dead.”
 
Nasruddin said,
”Wait! She is such a liar – at least for three days I have to wait and see whether it is true or not.”
 
 
 
Remember this
– that beauty of truth, 
authenticity. 
 
Become more authentic and you will have a flowering. 
And the more authentic you become, by and by you will feel many things are falling away 
– of their own accord. 
You never made any effort to do it; 
they are falling of their own accord. 
And once you know the knack of it, 
then you become more and more loose, 
more and more natural, authentic. 
 
And, says Tilopa:
 
 
... ONE CAN BREAK THE YOKE
– THUS GAINING LIBERATION.
 
 
The liberation is not very far away,
it is just hidden behind you.
 
Once you are authentic and the door is open 
– but you are such a liar, 
you are such a pretender,
you are such a hypocrite, 
you are so deeply false; 
that’s why you feel that the liberation is very very far away. It is not! 
 
For an authentic being, 
liberation is just natural. 
 
It is as natural as anything.
 
As water flows towards the ocean, 
as vapor rises towards the sky, 
as the sun is hot and the moon is cool, 
so for an authentic being is liberation. 
It is nothing to be bragged about. 
It is nothing that you have to tell people that you have gained something.
 
When Lin Chi was asked,
”What has happened to you?
People say that you have become enlightened,” 
 
he shrugged his shoulders and said, 
”Happened? 
Nothing.
I cut wood in the forest, and carry water to the ashram – carry water from the well, cut wood because the winter is approaching.” 
 
He shrugged his shoulders – a very meaningful gesture.
 
He is saying,
”Nothing has happened. 
What nonsense you are asking! 
It is natural: carrying water from the well, cutting wood in the forest. 
Life is absolutely natural.”
 
Says Lin Chi,
”When I feel sleepy, I go to sleep; and when I feel hungry, I eat. Life has become absolutely natural.”
 
Liberation is your being perfectly natural. 
 
Liberation is not something to be bragged about, that you have attained something very great. 
 
It is nothing great, it is nothing extraordinary. 
It is just being natural, just being yourself.
 
So what to do?
 
Drop pretensions, 
drop hypocrisies, 
drop all that you have cultivated around your natural being
– become natural. 
 
In the beginning it will be a very very arduous thing, but only in the beginning. 
 
Once you get attuned to it, others will also start feeling something has happened to you, because an authentic being is such a force, such a magnetism. 
 
They will start feeling something has happened:
”This man no more moves as part of us, he has become totally different.”
 
And you will not be at a loss, 
because only artificial things will drop.
 
And once the emptiness is created by throwing away artificial things, pretensions, masks, then the natural being starts flowing. It needs space.
 
 
Be empty, loose and natural. 
 
Let that be the most fundamental principle in your life.
 
 
 
 
sammasatiサマサティ
(right remembrance)
正しく想起する。
 
 
『The last word of Buddha was, sammasati. 
 Remember that you are a buddha – sammasati.』
 
 
瞑想と愛 meditation & love
 
 
 
 
beloved osho
prem mashal
 
f:id:premmashal:20170925210619j:image
 

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Single-Pointedness

Single-Pointedness 
 
f:id:premmashal:20170923234251j:image
 
Single-Pointedness / 一点に向ける
 
Saraha and the arrowsmith woman
 
サラハと矢作の女
 
 
 
commentary(解説)…
 
学識のある者は
生気あふれる者のところに行かなければなりません。
 
The learned has to go the vital.
 
人工のものは
〈真実なるもの〉のところに行かなければなりません。
 
The plastic has to go the real.
 
 
 
osho…
 
「サラハの王の歌」
 
 
気高き文殊師利に礼拝す
限りあるものに勝利せし者に礼拝す
 
おだやかな水   風にあおられ
波やうねりに変わるよう
王はあまたの思いあつむ
ひとりなる   サラハの身に
 
目を細め見る愚か者
ひとつの灯りを二つに見る
見る者と見られしもの   二つならざるとき
ああ!      心は両者の本源におよぶ
 
家の灯りはともるとも
盲は闇に生きつづく
内にいだきし近き自然も
迷う者にはつねにはるか
 
あまたの川も   いたる海はひとつ
あまたの偽りも   うち勝つ真理はひとつ
ひとつなる太陽の昇るとき
いかなる深き闇も去りゆく
 
 
 
 
ゴータマ・ブッダは地球を歩いた
最も偉大な導師 master だ。
 
 
キリストは偉大な導師 master だ、
クリシュナも、
マハヴィーラも、
そしてもっと多くいる
…しかしゴータマ・ブッダは最も偉大な導師 master のままだ。
 
 
ゴータマ・ブッダが光明 enlightenment を得たことが
他の人よりも偉大だというのではない
…光明 enlightenment に大きいも小さいもない…
 
 
ゴータマ・ブッダ
マハヴィーラやキリストやツァラトゥストラ老子
同じ意識の質に達した。
 
 
光明 enlightenment を得た人が
他の光明 enlightenment を得た人よりも
もっと得たという質問はない。
 
 
しかし
導師 master であるということに関するかぎり、
ゴータマ・ブッダは比類なき人だ
…なぜなら、
彼を通して、何千もの人々が
光明 enlightenment に至ったからだ。
 
 
それは他の導師 master ではけっして起こらなかった。
 
 
彼の系統は最も実り豊かな系統だ。
 
彼の一門は今に至るまで最も創造的な一門だ。
 
彼はとても多くの枝のある大きな木のようだ
…そしてそれぞれの枝は実り豊かだ、
それぞれの枝はたくさんの果実が実っている。
 
 
マハヴィーラは地域的な現象のままだった。
クリシュナは学者たちの手の中に落ちて失われた。
キリストは聖職者たちによって完全に破壊された。
 
たくさんのことが起こりえたのだが、
しかしそれは起こらなかった。
ゴータマ・ブッダはこの中では
途方もなく幸運だった。
 
聖職者たちが試してみなかったのではない、
学者たちが試してみなかったのではない
彼らはやれることはすべてやった
しかし
どういうわけか
ゴータマ・ブッダの教えは破壊されることができないように工夫されていた。
 
それは今も生きている。
 
25世紀たっても、
少しの花々が彼の木におとずれ、
それはまだ開花している。
 
春が来ると、
そして花々は香りを放ち、
今も実を結んでいる。
 
 
 
サラハもまた同じ木の果実だ。
サラハはゴータマ・ブッダのおよそ2世紀後に生まれた。
彼は枝分かれした直系の中にあった。
 
 
一枝はゴータマ・ブッダからマハカーシャッパ
そしてボーディダルマへ、そして禅が生まれた
…その枝は今も花に満ちている。
 
 
もう一つの枝はゴータマ・ブッダの息子である、ラーフラ バドラからシュリ キールティ、
シュリ キールテからサラハ、
サラハからナーガールジュナへと伝わった
…それはタントラの枝だ。
それは今もチベットで実を結んでいる。
 
 
 
タントラはチベットで改宗した、
そして
ボーディダルマが禅の祖師であるように
サラハはタントラの祖師だ。
 
ボーディダルマは中国と韓国と日本で成功した。
 
サラハはチベットで成功した。
 
 
 
 
この『サラハの歌』はすばらしく美しい。
 
それはタントラの基盤そのものだ。
 
あなたは最初に
生にたいするタントラの姿勢、
生のタントラのヴィジョンを
理解しなければならない。
 
 
タントラに関するもっとも基本的なこととは、こういうことだ、
 
…それはとても急進的、革命的、反逆的だ…
 
その基本的なヴィジョンは
 
世界は
低いもの lower と高いもの higher にと
分けられてはいない、
 
しかし
 
世界は1つである。
 
高いもの higher と低いもの lower は
手をつないでいる。
 
高次 higher のものは低次 lower のものを含み、
低次 lower のものは高次 higher のものを含む。
 
高いもの higher は低いもの lower の中に
隠されている
 
…だから低いもの lower は
否定されたり、
非難されたり、
破壊や殺されたりしてはならない。
 
低いもの lower は『変容 transform』されるべきだ。
低いもの lower は高みへと動くことを許されるべきだ。
そして
低次 lower のものは高次 higher のものになる。
 
 
悪魔 devil と神 god の間に
橋渡しできない隙間 gap はない
 
…悪魔 devil は
ハートの奥深い中に
神 god をいだいている。
 
ひとだびそのハートが働きはじめたら、
悪魔 devil は神 god になる。
 
それゆえ
「悪魔 devil」 という言葉の語源そのものが
「神性 divine」と同じものを意味している。
 
「悪魔 devil」 という言葉は
「神性 divine」から生じた、
 
それはいまだ進化していない神性 divine である、それだけのことだ。
 
悪魔 devil が神性 divine に対立しているわけではない、
 
悪魔 devil が神性 divine を破壊しようとしているわけではない
 
…実は、
悪魔 devil は神性 divine を見つけだそうとしている。
 
悪魔 devil は神性 divine へと向かう途上にある、
 
それは敵 enemy ではない、
それは種 seed だ。
 
神性 divine は満開に花を咲かせている木 tree だ
そして
悪魔は種 seed だ
 
…しかし、木 tree は種 seed の中に隠されている。
 
そして、種 seed は木 tree に対立してはいない、
実際には、木 tree は種 seed がなければ存在することができない。
 
そして、木 tree は種 seed に対立してはいない
…両者は深い友情のなかにある、
両者は1つだ。
 
 
 
毒 poisonと甘露 nectar は
同じエネルギーの2つの相だ、
 
生 life と死 dfath もそうだ
 
…あらゆるものがそうだ、
 
昼 day と夜 night、
愛 love と憎しみ hate、
セックス sex と超意識 superconciousness。
 
 
 
タントラは言う、
 
けっしてなにものも非難してはならない
 
…非難する態度は愚かな態度だ。
 
なにかを非難することにより、
もしあなたが低いもの lower を進化させることができるかもしれない
あなた自身の可能性を否定している。
 
泥を非難してはならない、
 
なぜなら
泥の中には蓮の花が隠されているからだ、
蓮の花を生みだすために泥を使いなさい。
 
もちろん、泥はまだ蓮の花ではない、
しかしそれはできるだろう。
 
 
そして
創造的な人は、
宗教的な人は、
蓮の花が泥から解放されることを助けるだろう
そうしたら
蓮の花は泥から自由になることができる。
 
 
 
サラハはタントラ・ヴィジョンの祖師だ。
 
それはとほうもなく重要だ、
そして人類の歴史の中でも
とりわけ現在という瞬間では、
 
なぜなら
新しい人間が生まれ出ようと奮闘し、
新たな意識が扉をたたいているからだ。
 
そして未来はタントラのものになるだろう、
 
なぜなら今では
二元性 dual の姿勢が
人のマインド(思考)mind をとらえることはできないからだ。
 
 
彼らは何世紀にもわたり試され、
彼らは人間を不具にし、
彼らは人間に罪の意識を作らせた。
 
 
そして
彼らは人間を自由にすることなく
人間を囚人にしてしまった。
 
また
彼らは人間を幸せにすることもなく、
彼らは人間をとても惨めにしてした。
 
彼らはあらゆるものを非難する
 
食べ物からセックスまで全てを非難する、
人間関係から友情まで全てを非難する。
 
愛は非難され、
肉体は非難され、
マインド(思考)は非難される。
 
あなたが立つところは1インチも残されていない、
すべては奪い去られ
そして
人間は宙づりになっている、
ただぶら下がっている。
 
 
 
この人間の状況をこれ以上見過ごすことはできない。
 
タントラはあなたに新しい展望をもたらすことができる
それゆえ私はサラハを選んだ。
 
 
 
サラハは私がもっとも愛している人の1人だ。
それは古くからの私の恋愛だ。
あなたはサラハの名前を聞いたことさえないかもしれない、
しかし
サラハは人類にとってもっとも偉大な恩人の1人だ。
 
もし私が
人類の恩人を10人ほど指折り数えるとしたら、
サラハはそのうちの1人になる。
もし5人を数えるとしても、
サラハを落とすわけにはいかない。
 
 
 
『サラハの歌』に入ってゆく前に、
サラハの生涯についていくらか話しておこう、
 
サラハ saraha はヴィダルバに生まれた、
ヴィダルバはマハーラーシュトラ州にある。プーナ poona のとても近くだ。
 
彼はマハーパーラ王が統治者の時代に生まれた。
彼はマハーパーラ王の宮廷の
とても学識のあるバラモンの息子だった。
 
父が宮廷にいたため
その若者もまた宮廷にいた。
彼は4人の兄があり、
彼らはみな偉大な学者だった、
彼は末っ子で兄弟の中でもっとも賢かった。
 
彼の名声はやがて国中に広まり、
王も彼のすばらしい知性に魅了されるほどだった。
 
4人の兄弟もまたとても偉大な学者だったが、
サラハとは比べものにならなかった。
成人するとその4人は結婚した。
 
王はサラハに自分の娘を与えたいと思っていた、
しかし
サラハはすべてを放棄したかった
…サラハはサニヤシン(探究者)になりたかった。
 
王は傷ついた、
彼はサラハを説得しようと試みた
…サラハはとても美しい
そして彼はとても賢い
そして彼はなんともハンサムな若者だった。
彼の名声は国中に広まった、
彼のおかげでマハーパーラの宮廷は有名になっていた。
 
王はとても心配した、
そして彼はこの若者がサニヤシンになることを望まなかった。
彼はサラハを守り、
可能なかぎり全ての安楽を彼に与えてあげたかった
…彼はサラハになんでもする用意があった。
 
しかしサラハは主張した
そして許しは与えられるしかなかった
…彼はサニヤシンになった、
彼はシュリ キールティの弟子 disciple となった。
 
 
シュリ キールティはゴータマ・ブッダの直系だ
…ゴータマ・ブッダ
彼の息子ラーフラ バドラ、
そしてシュリ キールティへ。
 
 
サラハとゴータマ・ブッダの間には
2人の導師 master たちしかいない、
サラハはゴータマ・ブッダからそれほど遠く離れてはいない。
 
その木はまだとてもとても青々としていたにちがいない、
その波動はまだとてもとても生き生きとしていたにちがいない。
 
ゴータマ・ブッダは去ったばかりだった。
 
その風土はゴータマ・ブッダの芳香でいっぱいだったにちがいない。
 
 
 
王はショックだった、
なぜならサラハはバラモンだった。
もしサラハがサニヤシンになりたいのなら
彼はヒンドゥー教のサニヤシンになるべきだ、
しかし
サラハは仏教の導師 master を選んだ。
 
サラハの家族もまたとても心配した。
 
実際、彼らはみな敵となった…
これは正しいことではない。
 
そしてさらに悪いことになった
…私たちはそれについて知ることになる。
 
 
 
サラハのもとの名前は「ラーフラ rahul」だ、
その名前は彼の父によって与えられた。
 
私たちはどのようにして彼がサラハになったのかを知ることになる
…それは美しい物語だ。
 
 
 
サラハがシュリ キールティをたずねたとき、
シュリ キールティは最初に彼にこう言った、
 
「『ヴェーダ』のすべて、学んだことのすべて、
そのたわごとのすべてを忘れなさい。」
 
それはサラハには難しいことだったら
しかし彼はなんでもする用意ができていた。
 
シュリ キールティの現存のなにかがサラハを魅了した。
シュリ キールティはとても磁力があった。
 
サラハは学んだことすべてを落とし、
再び無学になった。
 
これはもっとも偉大な放棄の一つだ、
富を放棄するのはたやすい、
王国を放棄するのはたやすい、
しかし
知識を放棄することはこの世の中で
最も難しいことだ。
 
第一に、どのようにして放棄するのか?
 
それはあなたの内側にある。
 
あなたはあなたの王国から逃げることはできる、
あなたはヒマラヤへ行くことはできる、
あなたはあなたの富を分かち合うことはできる
…どのようにしてあなたの知識を放棄することができるのか?
 
そして
再び無知になるには大きな痛みがともなう。
 
再び無知になり、
再び子供のように無垢になることは、
存在しうるもっとも偉大な苦行だ
…しかし彼は用意ができていた。
 
数年が過ぎ去り、
サラハは学んできたこと全てを消した。
 
彼は偉大な瞑想者になった。
 
ちょうど偉大な学者となりとても有名になったことと同じように、
今や彼の名声は偉大な瞑想者として広まりはじめていた。
 
新鮮な葉のように、
または草の上の朝露のように、
とても無垢になったこの若者を
一目見ようとして
人々が遠くから訪れはじめた。
 
 
 
ある日、サラハが瞑想しているとき、
突然、彼はヴィジョンを見た
…そのヴィジョンとは
彼の真の師となる女性が市場の中にいる
というものだった。
 
シュリ キールティはサラハを道の上に押しやったにすぎない、
しかし
真の教えは女性からくることになる。
 
 
 
さあ、これも理解すべきことだ。
 
けっして男性優位主義でなかったのはタントラだけだ。
 
実際、タントラに入ってゆくためには
知恵のある女性の協力を必要とする、
 
知恵ある女性がいなければ、
タントラという複雑な世界の中に入ってゆくことはできない。
 
 
 
サラハはヴィジョンを見た、
ある女性が市場にいる。
 
 
 
だからまず第一に女性だ。
第二に…市場の中だ。
 
 
 
タントラは市場の中でよく成長する、
生の豊かさの中で。
 
それは否定の姿勢ではない、
それは完全なる肯定性だ。
 
サラハは立ち上がった。
 
シュリ キールティは尋ねた、
 
「どこへ行くのかな?」
 
するとサラハは言った、
 
「あなたは道を示してくださいました。
私の学んだことを消し去ってくださいました。
あなたは仕事の半分をしてくれました
…私の石盤をきれいにしてくれました。
今や私は残りの半分をする用意ができています。」
 
笑顔を浮かべたシュリ キールティの祝福を受け、サラハは立ち去った。
 
 
 
サラハは市場へと行った。
彼は驚いた、
彼は本当にヴィジョンの中で見た女性を見つけたのだ。
 
その女性は矢を作っていた、
矢作の女だった。
 
 
 
 
タントラに関して覚えておく第3のことは、
文明的で教養がある人ほど
タントラ的な『変容 transform』の可能性は少なくなる。
 
文明的ではなく
素朴であるほど
人は生き生きとする。
 
あなたがもっと文明的になるほど、
あなたはもっとプラスチックになる
…あなたは人工的になる、
あなたがあまりにも文明的になると、
あなたは地球の中のあなたの根を失う。
 
 
あなたは泥の世界を恐れている。
あなたは世界から離れて生きるようになる、
あなたは世界にいないかのようなふりをしはじめる。
 
 
タントラは言う、
本物の人を見つけるためには
あなたは根源へと行かなくてはならない。
 
 
だからタントラは言う、
いまだに
文明的ではない、
教養を受けていない、
文化のない
人たちはより生き生きとして
彼らはより生命力があふれている。
 
 
そしてそれは現代の心理学者が観察したことでもある。
 
黒人はアメリカ人より活力がある
…それがアメリカ人の恐れていることだ。
アメリカ人は黒人をとても恐れている。
その恐れとは
アメリカ人はとてもプラスチック(人工的)になってしまい、
そして
黒人はまだ活力があり、地球に根ざしている。
 
アメリカの中での黒人と白人の間の葛藤は
本当は黒人と白人の葛藤ではなく、
それは
本物とプラスチック(人工的)の間の葛藤だ。
 
そしてアメリカ人が、白人のことだが、
とても恐れているのは、
根本的に彼らが恐れているのは
もし黒人が認められたら、
白人は女性を失うだろう、
白人のアメリカ人は女性を失ってしまう。
 
黒人はより活力があり、
性的により活力がり、より生き生きとしている、
彼らのエネルギーはいまだに野性的だ。
そしてそれは文明化された人々の最大の恐れの1つだ、
彼らの女性を失うこと。
 
彼らは知っている
もしより活力のある人がいるならば、
彼らは彼らの女性をとらえておくことができないことを。
 
タントラは言う、
いまだに素朴な人たちの世界の中では、
彼らは成長がはじまる可能性があると。
 
あなたは間違った方向へと成長した、
彼らはまだ成長していない
…彼らはまだ正しい方向を選択できる、
彼らはより多くの潜在力がある。
そして
彼らは消し去るものはなにもない、
彼らは直ちに進めることができる。
 
 
 
矢作の女は低いカーストの女性だ、
 
そしてサラハにとって
…王の法廷に属していた学識ある有名なバラモンにとって…
矢作の女のところに行く
ということは象徴的だ。
 
 
 
学識のある者は
生気あふれる者のところに行かなければならない。 
Learned had to go to the vital.
 
 
人工的な作り物は
本物のもとに行かなければならない。
The plastic had to go to the real.
 
 
 
彼はこの女性を見た、
若い女性だ、
とても生き生きとして、
生命力で光輝いている、
矢柄を削り、
右も左も見ることなく、
しかし
矢を作ることに全身全霊で没頭している。
 
彼はすぐに彼女の現存の中になにか特別なものを、
なにか彼がけっして出会ったことがないものを感じた。
 
彼の導師 master であるシュリ キールティでさえ、
この女性の現存の前では薄くなる。
 
なにかがとても新鮮だ
そして
なにかまさに源泉から…
 
 
シュリ キールティは偉大な哲学者だった。
そうだ、彼は学んだ全てを落とすようにサラハに言った、
しかし
彼はまだ学識ある男だった。
 
彼は全てのヴェーダや教典を落とすようにサラハに言った、
しかし
彼は彼自身のヴェーダや教典を持っていた。
 
たとえ彼が反哲学者であったとしても、
彼の反哲学者は一種の哲学だった。
 
 
さあ、ここに哲学者でも反哲学者でもない女性がいる
…哲学がなんであるのかをまったく知らない人、
思考や哲学の世界をまったく知らない至福な人。
 
彼女は行動 action の女性、
そして
彼女は彼女の行動の中に完全に没頭している。
 
 
 
サラハは注意深く見た、
矢は用意された、
その女性は片目を閉じてもう片方の目を開けた、
見えない的に狙いを定める姿勢をした。
 
サラハはさらに近づいて行った。
さて、そこには的はなかった、
彼女はたんにその姿勢をしただけだった。
 
彼女は片目をとじた、
彼女のもう片方の目は開いていた、
そして
彼女はなにか未知の的に狙いを定めていた
…目には見えない、そこにはない的に。
 
 
サラハはなにかメッセージを感じはじめた。
 
 
この姿勢は象徴的だ、
彼は感じた、
しかし
まだそれはとてもおぼろげで暗かった。
 
彼はそこになにかを感じることができた、
しかし
彼はそれがなんであるかの謎を解くことはできなかった。
 
 
 
そこでサラハは
その女性に矢作を生業としているのかと尋ねた、
 
するとその女性は大きな声で笑った、
野生的な笑い、そして言った、
 
「愚かなバラモン
あなたは『ヴェーダ』を去った、
しかし
いまやあなたはゴータマ・ブッダの言葉『ダンマパダ』を崇めている。
 
だからなにが要点なの?
 
あなたは本を取り替えて、
あなたはあなたの哲学を取り替えた、
 
しかしあなたは相変わらず同じ愚か者だわ。」
 
サラハはショックを受けた。
誰1人も彼にそんなふうに言った人はいなかった、
教養のない女性にしかそんなふうに言うことはできない。
 
そして彼女の笑い方はとても文明的ではなく、とても素朴だった
…しかしまだ、なにかとても生き生きしていた。
 
そしてサラハは魅きつけられるのを感じていた。
彼女は強い磁石であり
それは
彼はなんでもないただの鉄の欠片だった。
 
そして彼女は言った、
 
「あなたはあなたが仏教徒だと思っているの?」
 
彼は仏教の僧衣の黄色の長衣をまとっていたにちがいない。
 
そして彼女はまた笑って言った、
 
「ゴータマ・ブッダの真意は
行動 action をとおしてしか知ることはできない、
言葉や本をとおしてではなくてね。
 
あなた、もう充分じゃない?
 
まだこの全てにうんざりしてないの?
 
役にもたたない探求で
これ以上時間を無駄にしてはだめよ。
私といっしょにおいで!」
 
 
 
そしてなにかが起こった、
なにかコミュニオン(交感)のようなものが。
 
以前のサラハには感じたことがけっしてない感覚だった。
 
その瞬間に、
彼女がやっていたことのスピリチュアル(霊的)な重要性が
サラハに明らかになった。
 
 
 
左も、右も見ることなく、
彼は彼女を見た
…ただ真ん中 middle を見た。
 
 
 
はじめて彼はゴータマ・ブッダ
中道(真ん中 middle)にある
という意味を理解した。
 
 
 
はじめは哲学者、
いまは反哲学者、
…1つの極端からもう1つの極端へと。
 
彼ははじめはあることを崇めていたが、
今彼はちょうど反対のものを崇めていた
…しかし、崇めるということは続いている。
 
あなたは
左から右へ、右から左へと移動することはできるが、
しかしそれは助けにならない。
 
あなたは
左から右へ、右から左へと動く振り子のようになるだろう。
 
あなたは観察したことあるかね?
 
…振り子が右に向かっているとき、
それは左に向かう勢いをたくわえている、
 
振り子が左に向かっているとき、
それは再び右に向かう勢いをたくわえている。
 
 
 
そうして時計は続いていく、
そうして世界は続いていく。 
 
 
 
真ん中 middle にあるという意味は
振り子が右でも左でもなく、
ただ真ん中 middle にぶら下がっているということだ。
 
 
 
そのとき時計は止まる、
そのとき世界は止まる。
 
 
 
そのとき時間はもう存在しない…
そのとき無時間の状態。
 
 
 
彼はシュリ キールティから何度もその話を聞いていた、
それについて読んだことがあった。
考えをめぐらし、じっくり考えることはあった、
他人と議論したこともあった、
真ん中 middle にあることが正しいのだということを。
 
 
はじめてサラハはそれを行為の中に見た、
 
 
その女性は
右を見ることもなく
左を見ることもなく
ただ真ん中 middle を見ていた、
 
真ん中 middle に焦点を合わせていた。
 
 
真ん中 middle とは
超越 transcendence が起こるところだ。
 
 
それについて考えてごらん、
それについて熟考してごらん、
生の中で見てごらん。
 
 
 
お金を追いかけている人は狂っている、
お金狂いだ、お金だけが神になる…
 
 
ある女性がもう1人に尋ねていた、
「なぜあなたはボーイフレンドと別れたの?
何があったの?
あなた達は婚約したし、結婚するのだと思っていた
…何があったの?」
 
その女性は言った、
「私たちの宗教は違うの、
だから私たちは別れたの。」
 
その質問者は当惑した
なぜなら彼女は2人ともカトリックであることを知っていたからだ、
だから彼女は言った、
「あなた達の宗教が違うってどういう意味?」
 
女性は言った、
「私はお金を崇めているの、
そして彼は一文なしなの。」
 
 
お金だけが神だという人々がいる。
 
いつかは、その神は衰える
…衰えるはずだ。
 
お金は神になることはできない。
 
それはあなたの幻想、あなたの投影だ。
 
いつの日かあなたは
お金の中には神はいないことを、
その中には何もないという、
あなたは生を無駄にしてきたということが
わかることができるポイントにやって来る。
 
するとあなたはお金に背く、
あなたは反対の態度をとり、
あなたはお金に反対するようになる。
 
するとあなたはお金から離れ、
お金に触らなくなる。
 
あなたは今も取りつかれ続けている、
今やあなたはお金に反対しているが
お金に取りつかれたままだ。
 
あなたは左から右へと移動した、
しかし
あなたの意識の中心はいまだにお金にある。
 
 
あなたは
1つの欲からもう1つの欲へと変わることができる。
 
 
あなたはとても世俗的だった、
いつかあなたはもう一方の世俗的になることができる
…あなたは同じままだ、その病はいつまでも続く。
 
 
ゴータマ・ブッダは言う、
世俗的であることは世俗的であり、
もう一方の世俗的もまた世俗的である、
 
お金のためにあることはお金に狂っていることである、
お金に反対することはお金を追いかけ狂っていることだ、
 
力 power を探すことは愚かなことであり
逃避する escape ことは愚かなことだ。
 
ちょうど真ん中 middle であることは
賢さ wisdom の全てだ。
 
 
 
はじめてサラハはそれを実際に目にした
…彼はそれをシュリ キールティの中にさえ見たことはなかった。
それは本当にそこにあった。
 
そしてその女性は正しかった、彼女は言った、
 
「行為をとおしてしか学ぶことはできない。」
 
そして
彼女はあまりにも完全に没頭していたので
彼女を見つめながらそこに立っていたサラハを
彼女は見ることすらなかった。
 
彼女はそれほどまでに完全に没頭し、
全面的 totally に行為 action の中にいた
 
…それもまた仏教の教えだ、
 
行為 action の中に全面的 total にあることは
行為 action にとらわれないことだ。
 
To be total in action is to be free of action.
 
 
 
 
カルマ karma は作られる
なぜなら
あなたがトータル totally にその中にいないからだ。
 
もしあなたがトータル totally に没入していれば、
跡を残すことはない。
 
なんであれ全身全霊 totally で行なえば
それは完結し、
心理的な記憶を持ち運ぶことはない。
 
なんであれ不完全 imcompletely に行なえば
それはあなたについてまわり、
続いていく
…それは遺物だ。
 
そしてマインド(思考)は
それを続けて行い、
完了 complete させることを求める。
 
マインド(思考)には
ものごとを完了させようとする強い誘惑がある。
 
なんであれ完了させれば
マインド(思考)は消えてゆく。
 
もしあなたがものごとをトータル totally にやり続けていけば、
ある日突然
あなたはマインド(思考)が存在しないのを見出すだろう。
 
マインド(思考)とは
あらゆる不完全な行為の蓄積された過去なのだ。
 
 
あなたはある女性を愛したかったのに
あなたはそうしなかった、
…今やその女性は死んでしまった。
 
あなたは父親のところに行って
自分のやってきたすべてのことを
父親が傷つくようなしかたでやってきたすべのことを許してもらいたかった
…今や父親は死んでしまった。
 
今や残されたものがそのままになる。
 
もはや亡霊だ…
もはやあなたにはどうにもならない
 
…なにができるというのだろう?
誰のところに行くというのだろう?
そしてどうやって許しを求めるというのだろう?
 
友達にやさしくありたかったのだが
あなたは殻を閉ざしてできなかった。
…今やその友達はいない、
それは心を傷つける。
あなたは罪の意識を感じるようになり、後悔する。
 
ものごとはこのようにして続いていく。
 
 
 
どんな行為 action であれ全身全霊 totally で行なえば、
それにとらわれることはないし、
あなたはふり返ることもしない。
 
そして本物の人間はけっしてふり返らない
 
…なぜなら、見るものなどなにもないからだ。
 
彼にはやり残しなどなにもない。
 
ただ前へと進んでいく。
 
その目に過去のかげりはなく、
その視力は曇っていない。
 
そのような明晰さの中で
人はリアリティとはなにかを知るにいたる。
 
 
 
あなたはあなたの不完全な行為のすべてに
とても悩まされている
…まるでガラクタ置場のようだ。
 
こちらではあるものが不完全だし、
あちらでは別のものが不完全だ
…なに1つ完全ではない。
 
それを見たことがあるかな?
あなたはなにかを完了させたことがあるだろうか?
それともあらゆるものが不完全なのだろいか?
 
そして
あなたは1つのことをわきへ押しのけ
別のことをやりはじめる、
 
そしてそれが完了する前に
また別のことをはじめる。
 
あなたはますます重荷を負うようになる
 
…これこそカルマ karma というものだ、
カルマとは不完全 imcomplete な行為のことだ。
 
 
 
 
 
トータルでありなさい be total
するとあなたは自由になる。and you will be free.
 
 
 
 
 
その女性はトータルに没頭していた。
だから彼女はとても光輝いて見えた。
彼女はとても美しく見えた。
 
彼女は普通の女性だった、
しかしその美はこの世のものではなかった。
その美はトータル total な没頭によるものだった。
 
 
 
その美は彼女が両極のどちらかに偏る
極端主義者でないことからきていた。
 
 
 
その美は真ん中 middle にいること、
バランスがとれていることによるものだった。
優美さはバランスから生まれる。
 
 
 
はじめてサラハは
肉体的に美しいだけでなく、
霊性の美しさのある女性に出会った。
 
 
 
自然に、サラハは明け渡し surrender た。
 
 
 
サレンダー(明け渡し)が起こった。
トータル totally に没頭し、
なんであれ彼女のしていることに没頭し、
サラハははじめて理解した、
これが瞑想 meditation なのだと…。
 
 
 
瞑想 meditation とは
特別な時間に坐ってマントラを繰り返すことでもなく、
教会や寺院やモスクに出かけることでもない、
 
生の中にあること
…あたりまえのものごとをやり続けることだ、
 
しかし、あらゆる行為において
深遠なるものが啓示されるほどの没頭をして。
 
 
 
はじめてサラハは
瞑想 meditation とはなにかを理解した。
 
彼は瞑想 meditation をしていたし、
熱心に努力してはいた、
 
しかしはじめて
瞑想 meditation が目の前にあり、生きていた。
 
彼はそれを感じることができた。
触れることができた。
 
それは触れることができるほどのものだった。
 
 
 
さらにサラハは
片目を閉じて、
もう片方を開けるのは、
シンボル(象徴)であることを
仏教のシンボル(象徴)であることを思い出した。
 
 
ゴータマ・ブッダは言う…
 
現代では心理学者も彼に同意するだろう、
 
2500年が過ぎ
心理学はゴータマ・ブッダ
はるか昔に達していたポイントに到達した。
 
 
ゴータマ・ブッダは言う
 
マインド(思考)の半分は理由 reasons
そして
もう半分のマインド(思考)は直観 intuits だ。
 
 
マインド(思考)は2つのパートに分割され、
脳の半球にある。
 
 
左脳は理性、論理、論証的な思考、分析、哲学、神学
…言葉につぐ言葉、論証や三段論法や推論の機能をもっている。
 
左側のマインド(思考)はアリストテレス派だ。
 
 
右脳は直観的、詩的だ、
…インスピレーション、ヴィジョン、直截的な意識、直截的な気づき。
論証するのではなく…ただ知るにいたる。
推論するのではなく…ただわかってしまう。
それが「直截的な気づき」という意味だ。
それはただある。
 
 
〈真理〉は
右側のマインド(思考)によって知られ、
左側のマインド(思考)によって推論される。
 
 
 
推論は推論でしかない。
それは体験にならない。
 
 
 
突然、サラハは
その女性が片目を閉じていることを了解した、
 
彼女は理性、論理の目を閉じる象徴となるよう
片目を閉じていた。
 
そして
 
彼女は愛、直観、気づきの象徴となる
もう一方の目を開けていた。
 
 
 
さらに彼はその姿を思い出した。
 
 
 
未知なるもの
目に見えないものに
ねらいを定めているとき、
私たちは未知なるものを知る旅の途上にある
…知ることのできないものを知る旅の途上にある。
 
 
真の知とは、
知ることのできないものを知ること、
了解することのできないものを了解すること、
達成することのできないものを達成することだ。
 
 
この不可能な情熱こそ
人を宗教的な探求者にする。
 
 
そうだ、それは不可能だ。
「不可能」ということで
それが起こらないという意味ではない、
 
「不可能」ということで
それはあなたが完全に『変容 transform』しなければ起こりえないという意味だ。
 
今のままのあなたでは
それは起こることはできない
しかし
存在 beinの異なるありようもある。
 
そして
あなたは全面的に新しい人間にもなれるのだ
 
…するとそれは起こる。
 
違った種類の人間にはそれが可能になる。
 
 
だからイエスは言う、
 
「あなたが生まれ変わるまでは、
あなたはそれを知ることはない。」
 
 
新しい人間はそれを知るだろう。
 
あなたは私のところにやってきた。
 
あなたがそれを知ることはないだろう。
 
私はあなたを殺さなければならない、
私は徹底的に危険な存在でいなければならない
…あなたは消え去らなくてはならなくなる。
 
そうして
新しい人間が生まれ、
新たな意識が生じる
 
…なぜなら
あなたの内側にはなにか不滅のものが、
破壊することのできないものがあるからだ、
 
誰にもそれは破壊できない。
 
破壊できるものだけが破壊され、
破壊できないものはそこにある。
 
あなたの存在 being の中で
その不滅の要素にあなたが達するとき、
その永遠の『気づき』に達するとき、
あなたは新しい人間に、
新しい意識 consciousness になる。
 
それを通じて
「不可能」が「可能」になる、
成し遂げられないことが達する。
 
 
 
だからサラハはその姿を思い出した。
 
 
 
ねらいが定められているのは
未知なるもの、
目に見えないもの、
知ることのできないもの、
1なるものだ…それが的だ。
 
 
どのようにして存在 existance と1つになるのか?
 
 
不二 nondual がその的だ、
 
 
それは主体 subject と客体 objecy が消え去るところ、
我 i と汝 thouが消え去るところだ。
 
 
 
マルティン・ブーバーの『我と汝 I and THOU』という
大変有名な本、すばらしい本がある。
 
祈りの体験とは
”我 I - 汝 Thou” の体験だ…彼は正しい。
 
祈りの体験とは
”我 I - 汝 Thou” の体験だ、
 
 
神は”汝 Thou”であり、
あなたは”我 I”のままだ。
 
 
そしてあなたは”汝 Thou”との
対話 dialogue、
交感 communion を持つ。
 
 
しかし、仏教には祈りはない、
そして、仏教はさらなる高みへと向かう。
 
 
仏教は言う、
”我 I - 汝 Thou” の関係があったとしても、
あなたは分かれたまま、
あなたは分離したままだ、
 
たがいに呼び合うことはできても、
しかしそこに交感 communion はない。
 
交感 communion が起こるのは
”我 I - 汝 Thou” の分割がなくなったときだけだ、
主体 subject と客体 object が消え去ったとき、
”我 I - 汝 Thou” もないとき、
探求者も探求されるものもないとき
…統一 unity、調和 unison のあるときはじめて起こる。
 
 
 
このことを悟り、
この女性の行為を見つめて、
そして
〈真理〉が了解されたとき、
 
その女性は彼を『サラハ saraha』と呼んだ。
 
 
 
彼の名前はラーフラ rahul だった、
その女性は彼を『サラハ saraha』と呼んだ。
 
『サラハ saraha』とは美しい言葉だ。
 
『サラハ saraha』とは「矢を射し者」という意味だ、
 
『サラ sara』とは「矢 arrow」を意味し、
『ハ(ン)ha(n)』とは「射た have shot」という意味だ。
 
『サラハ saraha』とは
「矢を射し者 one who has shot the arrow」という意味だ。
 
 
彼がその女性の
行為の象徴的なしぐさの意味を悟った瞬間、
それらの象徴的なジェスチャー
彼がその女性が
与えようとしたものを読みとって解き明かした瞬間、
その女性が示そうとした何かを、
彼女はとほうもなくうれしそうだった。
 
彼女は踊りあがって彼を『サラハ saraha』と呼び、そして言った、
 
「さあ、今日から、
あなたはサラハと呼ばれることになるでしょう。
あなたは矢を射たわ。
私の行為の意味を理解して、
あなたは射ぬいたのよ。」
 
サラハは彼女に言った、
 
「あなたはどこにでもいるような
普通の矢作の女ではありませんでした。
ただの普通の矢作の女だと思ったことをおわびします。
私をゆるしてください、
心からおわびします。
あなたは偉大な導師 master であり、
私はあなたによって生まれ変わりました。
 
昨日までの私は本物のバラモンではありませんでした、
今日からはそうです。
 
あなたは私の導師 master であり、
私の母であり、
新たな誕生を私に与えてくれたのです。
 
私はもう同じではありません。
だからあなたは正しい
…あなたは私の古い名前を落とし、
新しい名前を授けてくれました。」
 
 
あなたたちはときどき
「なぜ新しい名前を授けるのですか?」
と私に尋ねることがある。
 
古い自己証明 identity を落とすため、
過去を忘れるため、
これ以上過去にたいする愛着をいっさいもたないためだ。
 
きっぱりとした断絶が必要だ。
 
あなたは過去と不連続にならなくてはならない。
 
ラーフラ rahul は『サラハ saraha』になった。
 
 
 
言い伝えによると、
その女性は隠れた覚者 buddha にほかならなかった。
 
経典の中で伝えられているその覚者 buddha の名は
スクナータ sukhnatha という
 
…その覚者 buddha スクナータ sukhnatha が
サラハという大いなる可能性を秘めた人を助けるためにやってきた。
 
覚者 buddha は
…スクナータsukhnatha という名の覚者 buddha は…
女性の姿をとっていた。
 
だがなぜ?
 
なぜ女性の姿だったのだろう?
 
 
 
なぜなら、タントラでは
ちょうど人が女性から誕生するしかないように、
弟子 disciple の新たな誕生も女性からくるものだと信じられているからだ。
 
 
実際、すべての導師 master は
父親というよりも母親に近い。
 
導師 master たちには女性的な質がある。
 
ゴータマ・ブッダは女性的だ、
マハーヴィーラもクリシュナもそうだ。
 
女性的な優美さ、
女性的な円満さを目にすることができる、
女性的な美しさを見ることができる、
 
その目の中をのぞきこんでも、
男性的な攻撃性は見つからないだろう。
 
 
だから覚者 buddha が女性の姿をとっていたのは
とても象徴的なことだ。
 
 
覚者 buddha はつねに女性の姿をとる。
 
男性の体で生きているかもしれない、
しかし彼らは女性的だ
 
…なぜなら
誕生するものはすべて
女性エネルギーから生まれるからだ。
 
男性エネルギーはきっかけとなることはできる
しかし誕生を与えることはできない。
 
 
導師 master はあなたを
何ヶ月も、何年も、ときには何生にもわたって、
導師 master の子宮の中に保たなければならない。
 
 
あなたがいつ生まれる用意がととのうか
けっしてわからない。
 
 
導師 master は母にならなければならない。
 
導師 master はあなたに愛を降り注げるように、
とほうもない女性エネルギーをたたえていなければならない、
 
…そうしてはじめて導師 master は破壊することができる。
 
 
 
その愛の信頼がなければ、
あなたは偽りのあなたを破壊することをゆるさないだろう。
 
どのようにしてあなたは信頼するようになるのだろう?
 
彼の愛だけが
あなたに信頼を生み出すことができる。
 
その信頼をとおして、
少しづつ、
彼は手足を切り取っていく。
 
ある日突然、あなたは消え去る。
 
ゆっくりと、ゆっくりと、ゆっくりと…
 
そしてあなたは往ってしまう。
 
「ガテー・ガテー・パーラガテー」
…往けり、往けり、消えて往けり。
 
そうして新たなるものが誕生する。
 
 
 
矢作の女性はサラハを受け容れた。
 
実は、彼女は待っていたのだ。
 
導師 master は弟子 disciple を待っている。
 
古来の伝統では言う、
「弟子 disciple が導師 master を選ぶ前に、
導師 master が弟子 disciple を選んでいる。」
 
まさにそれがこの話の中で起こっていることだ。
 
スクナータは女性の姿に隠れて
サラハがやって来るのを待ち
そして
彼を通して『変容』されたのを待った。
 
 
そして導師 master が最初に選ぶべきだというのは、
より理にかなっているようにも見える、
…なぜなら
導師 master のほうがよくわかっている、
導師 master は知っている。
 
あなたの存在 being の可能性そのもの、
潜在性そのものを
導師 master は見ぬくことができる。
 
導師 master はあなたの未来を見ることができる。
導師 master は起こりうることを見ることができる。
 
あなたが導師 master を選ぶとき、
あなたはあなたが選んだのだと思っている。
…それは違う。
 
どのようにしてあなたは導師 master を選べるのだろう?
 
そんなにも目を閉ざしているのに、
どのようにしてあなたは導師 master を認識することができるだろう?
 
そんなにも『気づき』を欠いているのに、
どのようにしてあなたは導師 master を感じとることができるのだろう?
 
もしあなたが彼を感じはじめたら、
その意味は
彼があなたのハートにすでに入り込み
そして
彼はあなたのエネルギーと戯れはじめているということだ
…だからあなたは導師 master を感じはじめる。
 
 
 
弟子 disciple が導師 master を選ばない前から、
導師 master はすでに弟子 disciple を選んでいる。
 
 
 
スクナータはサラハを受け容れた。
彼女はサラハが来るのを待っていた。
 
2人は火葬場に移り
一緒に暮らしはじめた。
 
なぜ火葬場なのか?
 
それはゴータマ・ブッダは言う、
 
「死を理解しなければ、生を理解することはできない。
死なないかぎり、生まれ変わることはない。」
 
サラハ以来
多くのタントラの弟子 disciple たちが火葬場に住むようになった。
 
サラハは創始者だ、
サラハは火葬場に住んでいた。
 
人々が運びこまれた、
死体が運びこまれて燃やされた、
そしてサラハはそこに住んでいた
…それが彼の家だった。
 
そしてサラハはこの矢作の女性と一緒に暮らしていた、
彼らは一緒に住んでいた。
 
 
サラハとスクナータのあいだには
大いなる愛が存在した
 
 
…男と女な愛ではなく、
導師 master と弟子 disciple の愛だ、
 
 
どのような男女の愛が達しうるよりもまちがいなく
高く、より親密なもの、まちがいなくより親密なものだ
 
…なぜなら、
男女の恋愛は肉体のものだけだからだ。
 
せいぜいのところ、
それはときおりマインド(思考)までとどくくらいのものだ、
さもなければ肉体的なものにとどまったままだ。
 
 
 
弟子 disciple と導師 master
…それは魂の恋愛だ。
 
 
 
サラハはソウルメイトを見いだした。
彼らは、
この地上ではまれにしか起こらない、
とほうもない愛、
大いなる愛のなかにいた。
 
 
スクナータはサラハにタントラを教えた。
 
女性だけがタントラを教えることができる。
 
 
ある人が私に尋ねた
なぜカヴィーシャをタントラのグループ・リーダーに選んだのかと
 
…女性だけがタントラのグループ・リーダーになれる。
 
それは男性にはむずかしい。
 
そうだ、ときには男にもできる、
しかしその場合、彼はとてもとても女性的でなければならない。
 
女性はすでにそうだ、
女性にはすでにそうした質が、
愛に満ちた、愛情深い質がある、
 
女性は生まれつきそうした心づかいを、
愛を、ソフトな感性をもっている。
 
 
 
サラハはこの矢作の女性の導きのもと、
タントリカになった。
 
 
 
今や彼は瞑想 meditation はしてはいなかった。
 
あるとき彼はすべてのヴェーダ、教典、知識を捨てた、
今度は瞑想 meditation さえも捨ててしまった。
 
 
今や国中に
サラハはもう瞑想 meditation していない
という噂が広がりはじめていた。
 
彼はもちろん歌ってはいたし、
踊ってもいた、
しかし
どんな瞑想 meditation もしなかった。
 
今や歌が彼の瞑想 meditation だった。
今やダンスが彼の瞑想 meditation だった。
 
今や祝祭(セレブレーション)が
彼の全ライフスタイルになっていた。
 
 
火葬場に住んでお祝いしている!
ただ死だけが起こるところで暮らし
喜びにあふれて生きている!
 
これこそタントラの美しさだ
…それは
反対のもの、
相反するもの、
矛盾するものを
1つに結びつける。
 
もしあなたが火葬場に行けば
あなたは悲しく感じるだろう、
喜びにあふれていることはあなたにはむずかしいだろう、
 
人々が焼かれ
みんなが泣き叫んだりすすり泣いたりしているところで、
歌い踊るのはあなたにはむずかしいだろああ
 
そして毎日が死、また死だ
…昼も夜も死だ。
 
どうして楽しんでなどいられるだろう?
 
しかし、
もしあなたがそこで楽しむことができないならば、
全てのあなたが考えている
あなたの喜びはただの見せかけだ。
 
もしあなたがそこで楽しむことができるならば、
そうしたら喜びは本当に起こっている。
 
今やそれは無条件だ。
 
今や
死が起ころうと生が起ころうと、
誰かが生まれようと死んでゆこうと、
なんの違いもない。
 
 
サラハは歌やダンスをはじめた。
 
彼はもう深刻ではなかった
…タントラはそうではない。
 
タントラは遊びに満ちたものだ。
 
そうだ、それは誠実だ、
しかし、深刻ではない。
 
それはとても喜びにあふれたものだ。
 
戯れがサラハの存在 being に入ってきた
 
…タントラは戯れだ、
 
なぜなら、
タントラは愛が高次に進化した姿だからだ、
 
愛は戯れだ。
 
 
 
愛が戯れであることさえ好まない人たちがいる。
 
「生殖したいときだけ愛を交わしなさい」
 
彼らは愛さえも仕事に変えてしまう
…生殖。
 
これはまったく醜悪だ!
 
生殖したいときだけ女性と愛を交わす
…彼女は工場なのだろうか!?
 
「生殖 reproduction」?
 
…言葉そのものからして醜い。
 
 
愛とは喜びだ!
 
 
幸せや喜びを感じているとき
あなたの女性と愛を交わしなさい、
あなたが世界の頂点に立っているときに。
 
そのエネルギーを分かち合うのだ。
 
ダンスや歌や喜びの質を手にしているとき
あなたの男性を愛しなさい
…生殖のためではなく!
 
「生殖」という言葉はいやらしい!
 
喜びから、溢れる喜びから愛を交わしなさい。
あなたがそれを手にしているときに与えなさい!
 
 
 
戯れがサラハの存在 being の中に入ってきた。
 
愛する者はつねに遊びの精神がある。
 
遊びの精神が死ぬ瞬間、
あなたたちは夫や妻になる、
そうなるともう恋人たちではない、
そうなるとあなたたちは生殖をする。
 
そして夫や妻になったとたん、
なにか美しいものが死んでしまう。
もう生き生きとしていない。
もう生気は流れていない。
 
今やただの見せかけ、偽善になる。
 
 
戯れがサラハの存在 being に入ってきた、
そして戯れによって真の宗教が誕生した。
 
サラハの歓喜 ecstasy はあまりに伝染性があったため
人々は彼が踊ったり歌ったりしているのを見にくるようになった。
 
そして人々は見物に来ると、
彼らは踊りはじめ、
彼と一緒に歌いはじめた。
 
その火葬場は大いなる祝祭場となった。
 
そうだ、体はいまも焼かれていた、
しかし、さらに多くの群衆が
サラハと矢作の女性のまわりに集まりはじめていた、
そして大いなる喜びがその火葬場に生み出されていた。
 
それはとても伝染しやすかったので
歓喜 ecstasy についてけっして耳にしたことのない人々もやってきた、
 
そして踊り、歌い、歓喜 ecstasy に落ち、
サマーディ samadhi に入っていった。
 
サラハの波動 vibration、
彼の現前そのものがあまりにも力強かったため
参加する用意がありさえすれば、
高みに触れる…ということが起こっていたほどだった。
 
サラハのまわりにやってきた人たち
サラハはあまりにも酔いしれていたので
その内なる酔いは他の人に向かってあるへ出していた。
 
彼はそれほどに酩酊していたので
他の人もますます酩酊しはじめていった。
 
 
 
だがそうなると避けられないことが起こる、
 
 
 
バラモンや僧侶や学者たち
そしていわゆる有徳の人たちが
彼をそしり、中傷しはじめた
 
…私はそれを避けられないことだと呼ぶ。
 
いつであれサラハのような人がいるとき、
学者たちは彼に反対し、
僧侶たちは彼に反対する、
そして
いわゆる道徳的な人たち、
厳格主義者、
独善的な人たちもそうだ。
 
彼らはサラハについて
まったく根も葉もないうわさを広めはじめた。
 
 
彼らは人々にこう言いはじめた、
「彼は堕落してしまった。
彼は背教者だ。
もはやバラモンではない。
彼は禁欲生活をやめてしまった。
もはや仏教僧ですらない。
彼は低いカーストの女性と恥ずかしい行為に耽っている
そして
そこらじゅうを狂った犬のように走り回っている。」
 
その人たちにとっては
彼の歓喜 ecstasy は狂った犬のようだった
 
…それはあなたがどのように解釈するかによる。
 
彼は火葬場中を踊り回っていた。
 
彼は狂っていた、
 
しかし
彼は狂った犬 dog ではなく
…彼は狂った神 god だった!
 
それはあなたがどのように見るによる。
 
 
 
王もまた
これらのことを耳にしていた。
彼はなにが起こっているのか、
正確に知りたいと願っていた。
 
彼は心配になった、
次から次へと人々が王のもとにやってきた。
その人たちは王のことを知っていた、
王がつねにサラハを深く尊敬していることを、
彼を宮廷の相談役として任命したいと望んでいることを知っていた、
 
しかし、サラハは世間を放棄してしまった。
 
王が彼の学識に大きな敬意をいだいていたため、
その人たちは王のところにやってきていたのだ。
 
王は心配した。
彼はその若者を愛していたし
敬意をいだいてもいた、
そして彼は心配していた。
 
だからサラハを説得して次のように言うよう、
幾人かの従者を派遣した、
「昔の道に戻ってきなさい。
あなたはバラモンであり、
あなたの父も偉大な学者だった、
あかた自身も偉大な学者だったではないか
…なにをしているのだ?
あなたは道に迷っている。
故郷に帰ってきなさい。
私はいまもここにいる!
宮殿に来て、私の家族の一員になりなさい。こんなことはよくない。」
 
従者たちが行くと
サラハは彼を改心させようとしてやってきたこの人たちに
160の詩を歌った。
 
160の詩…
 
すると従者たちは踊りはじめ
けっして戻ってはこなかった!
 
王はさらにいっそう心配になった。
王の妻、王妃も、ずっとその若者に関心をいだいていた。
彼女はその若者を自分の娘と結婚させたいと思っていた、
だから彼女はそこに出かけていった。
 
そこでサラハは80の詩を王妃に歌い…
彼女はけっして帰ってこなかった。
 
さあ、王は非常に困惑していた、
「いったいそこでなにが起こっているのだろう?」
 
だから王自身がそこに出かけていった、
 
そしてサラハは40の詩を歌い
王の心は変わってしまった、
 
そして彼は
狂った犬のように火葬場で踊りはじめた。
 
 
 
そういうわけで
サラハの名のもとに3つの経典が手に入る、
 
まず最初に、
『サラハの従者の歌』
それは160の詩からなる、
 
2番目に、
『サラハの王妃の歌』
最初のものは160の詩だが、
2番目のものは80の詩だ、
 
そして、私たちが瞑想 meditation することになる
『サラハの王の歌』
それは40の詩からなる。
 
 
 
160の詩が従者のためにあるのは
なぜなら
彼らの理解力がそれほど大きくないためだ、
 
王妃のためには80の詩だ
…彼女はもう少し高い、
彼女の理解力はもう少し高い、
 
王のためには40の詩だ
なぜなら
彼は本当に
『知性 intelligence』と
『気づき awareness』と
『理解 understanding』の人だったからだ。
 
 
 
王が改心してしまったため、
やがて国全体が、
少しづつ、変わっていった。
 
そして古い経典では
国全体が空っぽ empty になるときがやってきた
と言われている。
 
空っぽ empty!?
 
…それは仏教の言葉だ。
 
その意味は
人々は”誰でもない人 nobodies”になった、
 
彼らのエゴ(欲・自我)トリップ(罠)はなくなってしまった
という意味だ。
 
人々は今の瞬間を楽しむようになった。
 
押し合い、へし合いや、
競争的な暴力は、
国から消え失せた。
 
それは静かな国になった。
空っぽ empty になった。
…まるで誰もいないかのように。
 
人間というものが国から消え失せ、
大いなる神性がこの国に降臨した。
 
 
 
この40の詩こそ、
この根元にあった、
『源泉』そのものだった。
 
 
 
さあ、私たちはこの大いなる巡礼の旅へと入っていく、
 
『サラハの王の歌』
 
 
 
 
これらの詩、
この『サラハの王の歌』は、
深く瞑想 meditation されるべきものだ。
 
1つ1つの歌があなたのハートの中の開花となることができる。
 
私はこれら40の詩が
あなたの存在 being の中で
40の花になることを望んでいる、
 
王の存在 being の中でそうなったように。
 
王は自由を得た…あなたもそうなることができる。
 
サラハは的を射ぬいた。
 
あなたもまた的を射ぬくことができる。
 
あなたもサラハになれる…矢を射し者に。
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
The Tantra Vision, Vol 1
 
Talks on the Royal Song of Saraha
 
Talks given from 21/04/77 am to 30/04/77 am 
English Discourse series
 
Chapter 1
Chapter title: One whose arrow is shot
21 April 1977 am in Buddha Hall
 
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
chapter 1 の英語の全講話です。
 
(上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
 
 
以下の英語の講話はこのお話しの全てです。
翻訳とかできるような実力はないので…
まだ以下の英語の講話を全部訳すことができていませんが…
いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)
 
素晴らしいお話しなので英語で読める方は
是非読んでみてください。
 
また、この講話を和訳された本があります。
英語の文の後にご紹介してあります。)
 
 
 
One whose arrow is shot
 
 
 
THE ROYAL SONG OF SARAHA
 
I BOW DOWN TO NOBLE MANJUSRI
I BOW DOWN TO HIM WHO HAS CONQUERED THE FINITE AS CALM WATER LASHED BY WIND
TURNS INTO WAVES AND ROLLERS,
SO THE KING THINKS OF SARAHA
IN MANY WAYS, ALTHOUGH ONE MAN.
TO A FOOL WHO SQUINTS
ONE LAMP IS AS TWO,
WHERE SEEN AND SEER ARE NOT TWO, AH! THE MIND WORKS ON THE THINGNESS OF THEM BOTH.
THOUGH THE HOUSE-LAMPS HAVE BEEN LIT,
THE BLIND LIVE ON IN THE DARK.
THOUGH SPONTANEITY IS ALL-ENCOMPASSING AND CLOSE,
TO THE DELUDED IT REMAINS ALWAYS FAR AWAY.
THOUGH THERE MAY BE MANY RIVERS, THEY ARE ONE IN THE SEA, THOUGH THERE MAY BE MANY LIES, ONE TRUTH WILL CONQUER ALL. 
WHEN ONE SUN APPEARS, THE DARK,
HOWEVER DEEP, WILL VANISH.
 
 
 
 
GAUTAM THE BUDDHA IS THE GREATEST MASTER who has ever walked on the earth. 
 
Christ is a great Master, 
so is Krishna, 
so is Mahavir,
so is Mohammed, 
and many more
– but Buddha still remains the greatest Master. 
 
Not that his achievement of Enlightenment is greater than anybody else’s 
Enlightenment is neither less nor more – 
he has attained to the same quality of consciousness as Mahavir, as Christ, as Zarathustra, as Lao Tzu.
 
There is no question of any Enlightened man being more Enlightened than anybody else. 
 
 
But as far as his being a Master is concerned, 
Buddha is incomparable
– because, through him, thousands of people have attained to Enlightenment
 
It has never happened with any other Master. 
 
His line has been the most fruitful line.
 
His family has been the most creative family up to now. 
 
He is like a big tree with so many branches
– and EACH branch has been fruitful; 
each branch is loaded with many fruits.
 
Mahavir remained a local phenomenon. 
Krishna fell into the hands of scholars and was lost. 
Christ was completely destroyed by the priests. 
Much could have happened, 
but it didn’t happen. 
 
 
Buddha has been tremendously fortunate in this. 
Not that the priests have not tried, 
not that the scholars have not tried they have done all that they can do 
but somehow Buddha’s teaching was devised in such a way that it could not be destroyed. 
 
It is still alive. 
 
Even after twenty-five centuries, 
a few flowers come on his tree, 
it still blooms. 
 
Spring comes, and still it releases fragrance, it still bears fruit.
 
Saraha is also a fruit of the same tree. 
 
 
 
Saraha was born about two centuries after Buddha. 
He was in the direct line of a different branch. 
 
One branch moves from Mahakashyap to Bodhidharma 
and Zen is born
– and it is still full of flowers, that branch. 
 
Another branch moves from Buddha to his son, Rahul Bhadra, 
and from Rahul Bhadra to Sri Kirti, 
and from Sri Kirti to Saraha, 
and from Saraha to Nargarjuna
– that is the Tantra branch. 
 
It is still bearing fruit in Tibet.
 
Tantra converted Tibet, 
and Saraha is the founder of Tantra just as Bodhidharma is the founder of Zen. 
 
Bodhidharma conquered China, Korea, Japan. 
 
Saraha conquered Tibet.
 
 
 
These Songs of Saraha are of great beauty. 
They are the very foundation of Tantra
You will have to understand first the Tantra attitude towards life, the Tantra vision of life.
 
The most basic thing about Tantra is this
– and very radical, revolutionary, rebellious – 
the basic vision is that 
the world is not divided into the lower and the higher, 
but that the world is one piece
The higher and the lower are holding hands. 
The higher includes the lower, and the lower includes the higher. 
 
The higher is hidden in the lower
– so the lower has not to be denied, 
has not to be condemned, 
has not to be destroyed or killed. 
 
The lower has to be transformed. 
The lower has to be allowed to move upwards... 
and the lower becomes the higher. 
 
There is no unbridgeable gap between the Devil and God 
– the Devil is carrying God deep down in his heart. 
 
Once that heart starts functioning, the Devil becomes God.
 
That is the reason why the very root of the word’devil’ means the same as’divine’. 
 
The word’devil’ comes from’divine’; 
 
it is the Divine not yet evolved, that’s all. 
Not that the Devil is against the Divine, 
not that the Devil is trying to destroy the Divine 
– in fact, the Devil is trying to find the Divine. 
The Devil is on the way towards the Divine; 
it is not the enemy, it is the seed. 
 
The Divine is the tree fully in bloom and the Devil is the seed 
– but the tree is hidden in the seed. 
 
And the seed is not against the tree; 
in fact, the tree cannot exist if the seed is not there. 
 
And the tree is not against the seed
– they are in deep friendship, they are together.
 
Poison and nectar are two phases of the same energy, 
so are life and death – and so is everything: 
day and night, 
love and hate, 
sex and superconsciousness.
 
 
 
Tantra says: 
Never condemn anything
– the attitude of condemnation is the stupid attitude. 
 
By condemning something, 
you are denying yourself the possibility that would have become available to you if you had evolved the lower. 
 
Don’t condemn the mud, 
because the lotus is hidden in the mud; 
use the mud to produce the lotus. 
 
Of course, the mud is not the lotus yet, 
but it can be. 
 
And the creative person, 
the religious person, 
will help the mud to release its lotus 
so that the lotus can be freed from the mud.
 
 
 
Saraha is the founder of the Tantra vision. 
It is of tremendous import, 
and particularly for the present moment in human history
because a new man is striving to be born, 
a new consciousness is knocking on the doors
 
And the future is going to be that of Tantra
because now no more dual attitudes can hold man’s mind.
 
They have tried for centuries and 
they have crippled man and 
they have made man guilty. 
 
And they have not made man free 
they have made man a prisoner. 
And they have not made man happy either; 
they have made man very miserable. 
 
They have condemned everything from food to sex they have condemned everything; 
from relationship to friendship they have condemned all. 
Love is condemned, 
body is condemned, 
mind is condemned. 
 
They have not left a single inch for you to stand on; 
they have taken away all and 
man is hanging, just hanging.
 
This state of man cannot be tolerated any more. 
 
Tantra can give you a new perspective hence I have chosen Saraha.
 
Saraha is one of my most loved persons. 
It is my old love affair.
You may not even have heard the name of Saraha, 
but Saraha is one of the great benefactors of humanity. 
If I were to count on my fingers ten benefactors of humanity, 
Saraha would be one of those ten. 
If I were to count five, 
then too I would not be able to drop Saraha.
 
 
 
BEFORE WE ENTER into these Songs of Saraha, 
a few things about Saraha’s life: 
 
Saraha was born in Vidarbha; 
Vidarbha is part of Maharashtra, very close to Poona. 
He was born when King Mahapala was the ruler. 
He was the son of a very learned Brahmin who was in the court of King Mahapala. 
The father was in the court so the young man was also in the court. 
He had four other brothers; 
they were all great scholars, 
and he was the youngest and the most intelligent of them all. 
His fame was spreading all over the country, by and by, and the king was almost enchanted by his superb intelligence.
The four brothers were also very great scholars, 
but nothing to be compared with Saraha. 
As they became mature, the four got married. 
 
The king was willing to give his own daughter to Saraha, 
but Saraha wanted to renounce all 
– Saraha wanted to become a sannyasin. 
The king was hurt; 
he tried to persuade Saraha 
– he was so beautiful and 
he was so intelligent and 
he was such a handsome young man. 
His fame was spreading all over the country, and because of him Mahapala’s court was becoming famous. 
The king was very much worried, 
and he didn’t want this young man to become a sannyasin. 
He wanted to protect him, 
he wanted to give him all comfort possible
– he was ready to do anything for him. 
 
But Saraha persisted and the permission had to be given
– he became a sannyasin, 
he became a disciple of Sri Kirti.
 
Sri Kirti is in the direct line of Buddha 
– Gautam Buddha, then his son Rahul Bhadra, and then comes Sri Kirti. 
 
There are just two Masters between Saraha and Buddha; 
he is not very far away from Buddha. 
 
The tree must have been still very, very green; 
the vibe must have been still very, very alive. 
Buddha had just left. 
The climate must have been full of his fragrance.
 
The king was shocked, 
because Saraha was a Brahmin.
If he wanted to become a sannyasin 
he should have become a Hindu sannyasin, 
but he chose a Buddhist Master. 
Saraha’s family was also very much worried. 
In fact, they all became enemies... this was not right. 
And then things became even worse 
– we will come to know about it.
 
 
 
Saraha’s original name was’Rahul’, 
the name given by his father. 
 
We will come to know how he became Saraha 
– that is a beautiful story. 
 
 
 
When he went to Sri Kirti, 
the first thing Sri Kirti told him was:
”Forget all your Vedas and all your learning and all that nonsense.” 
 
It was difficult for Saraha, 
but he was ready to stake anything. 
 
Something in the presence of Sri Kirti had attracted him. 
Sri Kirti was a great magnet. 
He dropped all his learning, 
he became unlearned again.
 
This is one of the greatest renunciations: 
it is easy to renounce wealth, 
it is easy to renounce a great kingdom, 
but to renounce knowledge is the most difficult thing in the world. 
 
In the first place, 
how to renounce it? 
 
It is there inside you. 
You can escape from your kingdom, 
you can go to the Himalayas, 
you can distribute your wealth 
– how can you renounce your knowledge? 
 
And then it is too painful to become ignorant again. 
It is the greatest austerity there is, to become ignorant again, to become again innocent like a child... but he was ready.
 
Years passed and, by and by, he erased all that he had known. 
He became a great meditator. 
Just the same as he had started to become very famous as a great scholar, 
now his fame started spreading as a great meditator. 
 
People started coming from far and away just to have a glimpse of this young man who had become so innocent, like a fresh leaf, or like dew-drops on the grass in the morning.
 
 
 
One day while Saraha was meditating, 
suddenly he saw a vision 
– a vision that there was a woman in the marketplace who was going to be his real teacher. 
 
Sri Kirti has just put him on the way, 
but the real teaching is to come from a woman. 
 
Now, this too has to be understood. 
 
It is only Tantra that has never been male chauvinistic. 
 
In fact, to go into Tantra you will need the cooperation of a wise woman; 
without a wise woman you will not be able to enter into the complex world of Tantra.
 
He saw a vision: 
a woman there in the marketplace. 
 
So first a woman. 
Second – in the marketplace. 
 
Tantra thrives in the marketplace, in the thick of life. 
 
It is not an attitude of negation; 
it is utter positivity. 
 
He stood up. 
 
Sri Kirti asked him,
”Where are you going?” 
 
And he said, 
”You have shown me the Path. 
You took my learning away. 
You have done half the work 
– you have cleaned my slate. 
Now I am ready to do the other half.” 
 
With the blessings of Sri Kirti who was laughing, he went away.
 
 
 
He went to the marketplace. 
He was surprised: 
he really found the woman that he had seen in the vision. 
 
The woman was making an arrow; 
she was an arrowsmith woman.
 
 
 
The third thing to be remembered about Tantra
it says the more cultured, 
the more civilized a person, 
the less is the possibility of his Tantric transformation. 
 
The less civilized, 
the more primitive, 
the more alive a person is. 
 
The more you become civilized, 
the more you become plastic
– you become artificial, 
you become too much cultivated, 
you lose your roots into the earth. 
 
You are afraid of the muddy world. 
You start living away from the world; 
you start posing yourself as though you are not of the world. 
 
Tantra says: 
To find the real person you will have to go to the roots.
 
So Tantra says: 
Those who are still 
uncivilized, 
uneducated, 
uncultured, 
they are more alive, 
they have more vitality. 
 
And that’s the observation of the modern psychologist too. 
 
A negro is more vital than the American 
– that is the fear of the American. 
The American is very much afraid of the negro. 
The fear is that the 
American has become very much plastic, 
and 
the negro is still vital, still down-to-earth.
 
The conflict between the blacks and the whites in America is not really the conflict between black and white, 
it is the conflict between the plastic and the real. 
 
And the American, the white man, is very much afraid, basically 
because he is afraid that if the negro is allowed, 
he will lose his woman, 
the American will lose his woman. 
 
The negro is more vital, sexually more vital, more alive; 
his energy is still wild. 
And that is one of the greatest fears of civilized people: 
to lose their women. 
 
They know that if more vital persons are available, 
they will not be able to hold their women.
 
Tantra says: 
In the world of those who are still primitive, 
there is a possibility of starting to grow. 
 
You have grown in a wrong direction; 
they have not grown yet
– they can still choose a right direction, 
they are more potential. 
And they don’t have anything to undo; 
they can proceed directly.
 
An arrowsmith woman is a low-caste woman, 
and for Saraha 
– a learned Brahmin,
a famous Brahmin, 
who had belonged to the court of the king – 
going to an arrowsmith woman is symbolic. 
 
The learned has to go to the vital. 
 
The plastic has to go to the real.
 
He saw this woman, 
young woman, 
very alive, 
radiant with life, 
cutting an arrow-shaft
looking neither to the right nor to the left, 
but wholly absorbed in making the arrow. 
 
He immediately felt something extraordinary in her presence, 
something that he had never come across. 
 
Even Sri Kirti, his Master, paled before the presence of this woman. 
 
Something so fresh and 
something from the very source....
 
Sri Kirti was a great philosopher. 
Yes, he had told Saraha to drop all learning, 
but still he was a learned man. 
 
He had told Saraha to drop ALL Vedas and scriptures, 
but he had his own scriptures and his own Vedas. 
 
Even though he was anti-philosophical, 
his anti-philosophy was a sort of philosophy. 
 
Now, here is a woman who is neither philosophical nor anti-philosophical 
– who simply does not know what philosophy is, 
who is simply blissfully unaware of the world of philosophy, of the world of thought. 
 
She is a woman of action, and 
she is utterly absorbed in her action.
 
Saraha watched carefully: 
The arrow ready, 
the woman closing one eye and opening the other, 
assumed the posture of aiming at an invisible target. 
 
Saraha came still closer. 
Now, there was no target; 
she was simply posing. 
 
She had closed one eye, 
her other eye was open, 
and she was aiming at some unknown target 
– invisible, it was not there. 
 
Saraha started feeling some message. 
 
This posture was symbolic, he felt, 
but still it was very dim and dark. 
 
He could feel something there, 
but he could not figure it out, what it was.
 
So he asked the woman whether she was a professional arrowsmith, 
and the woman laughed loudly, a wild laugh, and said, 
”You stupid Brahmin! 
You have  left the Vedas, 
but now you are worshipping Buddha’s sayings, Dhammapada. 
So what is the point? 
You have changed your books, 
you have changed your philosophy, 
but you remain all the time the same stupid man.”
 
Saraha was shocked. 
Nobody had talked to him that way; 
only an uncultured woman can talk that way. 
 
And the way she laughed was so uncivilized, so primitive 
– but still, something was very much alive. 
 
And he was feeling pulled. 
She was a great magnet and he was nothing but a piece of iron.
 
And then she said,
”You think you are a Buddhist?” 
 
He must have been in the robe of the Buddhist monk, the yellow robe. 
And she laughed again. And she said, 
”Buddha’s meaning can only be known through actions, 
not through words and 
not through books. 
Is not enough enough for you? 
Are you not yet fed up with all this? 
Do not waste any more time in that futile search. 
Come and follow me!”
 
And something happened, 
something like a communion. 
 
He had never felt like that before. 
 
In that moment, the spiritual significance of what she was doing dawned upon Saraha. 
 
Neither looking to the left, 
nor looking to the right, he had seen her 
– just looking in the middle.
 
For the first time he understood what Buddha means by being in the middle: 
avoid the axis. 
 
First he was a philosopher, 
now he has become anti-philosopher
– from one extreme to another. 
 
First he was worshipping one thing, 
now he is worshipping just the opposite 
– but the worship continues. 
 
You can move from the left to the right, 
from the right to the left, 
but that is not going to help. 
 
You will be like a pendulum moving from the left to the right, from the right to the left.
 
And have you observed?
– when the pendulum is going to the right,
it is gaining momentum to go to the left; 
when it is going to the left 
it is again gaining momentum to go to the right. 
 
And the clock continues, 
and the world continues. 
 
To be in the middle means 
the pendulum just hangs there in the middle, 
neither to the right nor to the left. 
 
Then the clock stops, 
then the world stops. 
 
Then there is no more time... 
then the state of no-time.
 
He had heard it said so many times by Sri Kirti; 
he had read about it, 
he had pondered, contemplated over it; 
he had argued with others about it, 
that to be in the middle is the right thing. 
 
 
For the first time he had seen it in an action: 
the woman was not looking to the right and not looking to the left... 
she was just looking in the middle, 
focussed in the middle.
 
The middle is the point from where the transcendence happens. 
 
Think about it, 
contemplate about it, 
watch it in life. 
 
 
 
A man is running after money, is mad, money-mad; 
money is the only god....
 
One woman was asking another, 
”Why have you left your boyfriend? 
What happened? 
I had been thinking that you were engaged 
and that you were going to be married 
– what happened?”
 
The woman said, 
”Our religions are different, and that’s why we have broken up.”
 
The questioner was puzzled 
because she knew that both were Catholics, so she said, 
”What do you mean by saying that your religions are different?”
 
The woman said, 
”I worship money, and he is broke.”
 
There are people whose only god is money. 
One day or other, the god fails
– it is bound to fail. 
 
Money cannot be the god. 
 
It was your illusion, you were projecting. 
 
One day or other you come to the point where you can see that there is no god in it, 
that there is nothing in it, 
that you have been wasting your life. 
 
Then you turn against it, 
then you take an opposite attitude: 
you become against money. 
 
Then you leave the money, 
you don’t touch the money. 
 
You are continuously obsessed now; 
now you are AGAINST the money 
but the obsession remains. 
 
You have moved from the left to the right, 
but your center of consciousness is still the money.
 
You can change from one desire to another. 
You were much too worldly, 
one day you can become other-worldly 
– you remain the same, the disease persists. 
 
 
Buddha says: 
To be worldly is to be worldly, 
and to be other-worldly is also to be worldly; 
to be for money is to be mad after money, 
to be against money is to be mad after money; 
to seek power is foolish, to escape is also foolish. 
 
Just to be in the middle is what wisdom is all about.
 
 
FOR THE FIRST TIME Saraha saw it actually there 
– he had not even seen it in Sri Kirti. 
It was really there. 
 
And the woman was true, she said, 
”You can only learn through action.” 
 
And she was so utterly absorbed that she was not even looking at Saraha who was standing there watching her. 
She was so utterly absorbed, she was so totally in the action
– that is again a Buddhist message: 
To be total in action is to be free of action.
 
 
 
Karma is created 
because you are not totally in it. 
 
If you are totally in it, it leaves no trace. 
 
Do anything totally and it is finished, 
and you will not carry a psychological memory of it. 
 
Do anything incompletely and it hangs with you, it goes on – it is a hangover. 
And the mind wants to continue and do it and complete it.
 
Mind has a great temptation to complete things. 
Complete anything and the mind is gone. 
 
If you continue doing things totally, 
one day you suddenly find there is no mind. 
 
Mind is the accumulated past of all incomplete actions.
 
You wanted to love a woman and you didn’t love; 
now the woman is dead. 
 
You wanted to go to your father and you wanted to be forgiven for all that you had been doing, 
for all that you had been doing in such a way that he was feeling hurt
– now he is dead. 
 
Now the hangover will remain. 
 
Now the ghost.... 
Now you are helpless 
– what to do? 
Whom to go to? 
And how to ask forgiveness? 
 
You wanted to be kind to a friend but you could not be because you became closed. 
 
Now the friend is no more, and it hurts
 
You start feeling a guilt, you repent. 
Things go on like this.
 
 
 
Do any action totally and you are free of it, 
 
And the real man never looks back 
– because there is nothing to see. 
 
He has no hangovers. 
He simply goes ahead. 
His eyes are clear of the past, 
his vision is not clouded. 
In THAT clarity one comes to know what reality is.
 
You are so much worried with all your incomplete actions
– you are like a junkyard. 
 
One thing is incomplete here, 
another thing is incomplete there
– nothing is complete. 
 
Have you watched it? 
Have you ever completed anything? 
or is everything just incomplete? 
 
And you go on pushing aside one thing 
and you start another thing, 
and before it is complete you start another. 
 
You become more and more burdened 
– this is what karma is, 
Karma means incomplete action.
 
 
 
Be total... and you will be free.
 
 
 
The woman was totally absorbed. 
That’s why she was looking so luminous, 
she was looking so beautiful. 
She was an ordinary woman, 
but the beauty was not of this earth. 
The beauty came because of total absorption. 
 
The beauty came because she was not an extremist. 
The beauty came because she was in the middle, balanced. 
Out of balance is grace.
 
For the first time Saraha encountered a woman who was not just physically beautiful, 
who was spiritually beautiful. 
 
 
 
Naturally, he was surrendered. 
 
 
 
The surrender happened. 
Absorbed totally, 
absorbed in whatsoever she was doing, 
he understood for the first time: 
this is what meditation is. 
 
Not that you sit for a special period and repeat a mantra, 
not that you go to the church or to the temple or to the mosque, 
but to be in life 
– to go on doing trivial things, 
but with such absorption that the profundity is revealed in every action.
 
He understood what meditation is for the first time. 
 
He had been meditating, 
he had been struggling hard, 
but for the first time meditation was there, alive. 
He could feel it. 
He could have touched it. 
It was almost tangible. 
 
And then he remembered that closing one eye, 
opening the other, is a symbol, a Buddhist symbol.
 
Buddha says... psychologists will agree with him now; 
after two thousand five hundred years psychology has come to that point where Buddha was so long before. 
 
Buddha says half the mind reasons and half the mind intuits. 
 
The mind is divided in two parts, in two hemispheres. 
 
The left- side hemisphere is the faculty of reason, logic, discursive thought, analysis, philosophy, theology... words and words and words and arguments and syllogisms and inferences. 
The left-side mind is Aristotelian.
 
The right-side mind is intuitive, poetic – inspiration, vision, a priori consciousness, a priori awareness. 
Not that you argue 
– you simply come to know.
Not that you infer 
– you simply realize. 
That is the meaning of’a priori awareness’: 
it is simply there.
 
The truth is known by the right-side mind; 
truth is inferred by the left-side mind. 
 
Inference is just inference, 
it is not experience.
 
 
 
Suddenly he realized that the woman had closed one eye: 
 
she had closed one eye as symbolic of closing the eye of reason, logic. 
 
And she had opened the other eye symbolic of love, intuition, awareness. 
 
 
 
And then he remembered the posture.
Aiming at the unknown invisible, 
we are on the journey to know the unknown 
– to know that which cannot be known. 
That is real knowledge: 
to know that which cannot be known, 
to realize that which is unrealizable, 
to attain that which cannot be attained. 
This impossible passion is what makes a man a religious seeker.
 
Yes, it is impossible. 
By’impossible’ I don’t mean that it will not happen; 
by’impossible’ I mean that it cannot happen unless you are utterly transformed. 
 
As you are it cannot happen, 
but there are different ways of being. 
 
And you can be totally a new man... then it happens. 
It is possible for a different kind of man. 
 
 
That’s why Jesus says: 
Until you are reborn, you will not know it. 
 
 
A new man will know it.
You come to me. 
YOU will not know it. 
I will have to kill you,
I will have to be drastically dangerous to you... 
you will have to disappear. 
And the new man is born, 
a new consciousness comes in 
– because there is something indestructible in you, 
which cannot be destroyed; 
nobody can destroy it. 
Only the destructible will be destroyed and the indestructible will be there. 
When you attain to that indestructible element in your being, 
to that eternal awareness in your being, 
you are a new man, 
a new consciousness.
 
Through that the impossible is possible, 
the unattainable is attained.
 
 
 
So he remembered the posture. 
Aiming at the unknown, the invisible, the unknowable, the one 
– that is the aim. 
 
How to be one with existence? 
 
The nondual is the aim, 
where subject and object are lost, 
where I and thou are lost.
 
 
 
There is a very famous book, and a great book, of Martin Buber, I AND THOU. 
Martin Buber says the experience of prayer is an I-thou experience – he is right. 
The experience of prayer is an l-thou experience: 
God is the’thou’, 
you remain an’I’, 
and you have a dialogue, 
a communion with the thou. 
 
But Buddhism has no prayer in it, 
and Buddhism goes higher. 
 
Buddhism says: 
Even if there is an I-thou relationship, 
you remain divided, 
you remain separate. 
You can shout at each other, 
but there will be no communion. 
 
The communion happens only when the I-thou division is no more; 
when subject and object disappear; 
where there is no I and no thou, 
no seeker and no sought... 
when there is unity, unison.
 
Realizing this, 
seeing into this woman’s actions, and 
recognizing the truth, 
the woman called him’Saraha’. 
 
His name was Rahul; 
the woman called him Saraha.
 
’Saraha’ is a beautiful word. 
 
It means
’he who has shot the arrow’;
 
’sara’ means ’arrow’,
’ha(n)’ means ’have shot’.
 
’Saraha’ means
’one who has shot the arrow’. 
 
The moment he recognized the significance of the woman’s actions, 
those symbolic gestures, 
the moment he could read and 
decode what the woman was trying to give, 
what the woman was trying to show, 
the woman was tremendously happy. 
 
She danced and called him ’Saraha’, 
and said,
”Now, from today, you will be called Saraha: 
you have shot the arrow. 
Understanding the significance of my actions, you have penetrated.”
 
Saraha said to her, 
”You are not an ordinary arrowsmith woman 
I am sorry to have even thought that you were an ordinary arrowsmith woman. 
Excuse me, I am tremendously sorry. 
 
You are a great Master and I am reborn through you.
 
Till yesterday I was not a real Brahmin; 
from today I am. 
 
You are my Master and 
you are my mother and 
you have given me a new birth. 
 
I am no more the same. 
So, right you are
– you have dropped my old name and 
you have given me a new name.”
 
 
 
You ask me sometimes,
”Why do you give new names?” 
 
– to drop the old identity, 
to forget the past, 
not to be any more in any attachment with the past. 
A clean break is needed. 
You have to become discontinuous with the past.
 
 
Rahul became Saraha.
 
 
THE LEGEND HAS IT that the woman was nobody but a hidden Buddha. 
 
The name of the Buddha given in the scriptures is Sukhnatha 
– the Buddha who had come to help the great potential man, Saraha. 
 
Buddha, a certain Buddha of the name Sukhnatha, took the form of a woman. 
 
But why? 
why the form of a woman? 
 
Because Tantra believes that just as a man has to be born out of a woman, 
so the new birth of a disciple is also going to be out of a woman. 
In fact, all the Masters are more mothers than fathers. 
 
They have the quality of the feminine. 
 
Buddha is feminine, 
so is Mahavir, 
so is Krishna. 
 
You can see the feminine grace, 
the feminine roundness; 
you can see the feminine beauty; 
you can look into their eyes and you will not find the male aggressiveness.
 
So it is very symbolic that a Buddha took the form of a woman. 
 
Buddhas always take the form of a woman. 
 
They may be living in a male body, 
but they are feminine 
– because ALL that is born is born out of the feminine energy. 
 
Male energy can trigger it but cannot give birth.
 
A Master has to keep you in his womb for months, 
for years, sometimes for lives. 
 
One never knows when you will be ready to be born. 
 
A Master has to be a mother. 
A Master has to be tremendously capable of feminine energy, 
so that he can shower love on you
– only then can he destroy. 
 
Unless you are certain about his love, 
you will not allow him to destroy you. 
 
How will you trust? 
 
Only his love will make you able to trust.
 
And through trust, by and by, he will cut limb by limb. 
 
And one day suddenly you will disappear. 
Slowly, slowly, slowly…and you are gone. 
 
GATE, GATE, PARA GATE
– going, going, going, gone. 
 
Then the new is born.
 
The arrowsmith woman accepted him. 
 
In fact, she was waiting. 
A Master waits for the disciple. 
 
Old traditions say: 
Before a disciple chooses the Master, 
the Master has chosen the disciple. 
 
Exactly that’s what happened in this story. 
 
Sukhnatha was hiding in the form of a woman waiting for Saraha to come and be transformed through him.
 
And it seems more logical too, 
that a Master should choose first 
– because he is more aware, he knows. 
 
He can penetrate to the very possibility of your being, the very potentiality. 
He can see your future. 
He can see that which can happen. 
 
When you choose a Master, 
you think you have chosen 
– you are wrong. 
 
How can you choose a Master? 
You are so blind, 
how can you recognize a Master? 
 
You are so unaware, 
how can you feel a Master?
 
If you start feeling him, 
that means he has already entered in your heart 
and has started playing with your energies
– that’s why you start feeling him.
 
Before a disciple ever chooses a Master, 
the Master has chosen him already.
 
She accepted. 
She was waiting for Saraha to come. 
 
They moved to a cremation ground and started living together. 
 
Why to a cremation ground? 
 
Because Buddha says: 
Unless you understand death 
you will not be able to understand life. 
Unless you DIE, you will not be reborn.
 
Many Tantra disciples have lived in the cremation ground since Saraha. 
 
He was the founder
he lived in a cremation ground. 
 
People would be brought, 
dead bodies would be brought and burnt, 
and he lived there 
– that was his home. 
 
And he lived with this arrowsmith woman; 
they lived together. 
 
There was great love between them 
– not the love of a woman and a man, 
 
but the love of a Master and a disciple, 
which is certainly higher than any man-woman love can ever reach, 
which is more intimate, certainly more intimate... 
because a man-woman love affair is just of the bodies. 
 
At the most, sometimes it reaches to the mind; 
otherwise it remains in the body.
 
A disciple and a Master 
– it is a soul love affair. 
 
Saraha had found his soulmate. 
They were in tremendous love, great love, 
which rarely happens on the earth.
 
She taught him Tantra
Only a woman can teach Tantra
 
Somebody asked me why I have chosen Kaveesha to be the group leader for Tantra
– only a woman can be a Tantra group leader. 
 
It will be difficult for a man. 
Yes, sometimes a man can also be, 
but then he will have to become very very feminine. 
 
A woman is already; 
she has already those qualities, those loving, affectionate qualities; 
she naturally has that care, that love, that feeling for the soft.
 
Saraha became a tantrika under the guidance of this arrowsmith woman. 
 
Now he was no longer meditating. 
 
One day he had left all the Vedas, scriptures, knowledge; 
 
now he left even meditation. 
 
Now rumors started spreading all over the country: 
He no longer meditates. 
 
He sings, of course, and dances too, 
but no meditation any more. 
 
Now singing was his meditation. 
Now dancing was his meditation. 
Now celebration was his whole lifestyle.
 
Living in a cremation ground and celebrating! 
Living where only death happens and living joyously! 
 
This is the beauty of Tantra
– it joins together the opposites, the contraries, the contradictories. 
 
If you go to the cremation ground you will feel sad; 
it will be difficult for you to be joyous; 
it will be very difficult for you to sing and dance where people are being burnt, 
and where people are crying and weeping. 
 
And every day death and death... day and night death. 
 
How will you rejoice?
 
But if you cannot rejoice there, 
then all that you think is your joy is just a make-believe. 
 
If you can rejoice there, 
then joy has really happened to you. 
 
Now it is unconditional. 
Now it doesn’t make any difference whether death happens or life, 
whether somebody is born or somebody is dying.
 
Saraha started singing and dancing. 
He was no longer serious – Tantra is not. 
 
Tantra is a playfulness. 
 
Yes, it is sincere, but not serious. 
It is very joyous. 
 
Play entered his being
Tantra is play, 
because Tantra is a highly evolved form of love: 
Love is play.
 
There are people who would not like even love to be a play. 
 
 
Mahatma Gandhi says: 
Make love only when you want to reproduce. 
 
 
Even love they change into work 
– reproduction. 
 
This is just ugly! 
 
Make love to your woman only when you want to reproduce 
– is she a factory!?
’Reproduction’?
– the very word is ugly. 
 
Love is fun! 
Make love to your woman when you are feeling happy, joyous, 
when you are at the top of the world. 
Share that energy. 
Love your man when you have that quality of dance and song and joy 
– not for reproduction! 
The word’reproduction’ is obscene! 
Make love out of joy, out of abundant joy. 
Give when you have it!
Play entered into his being. 
A lover has always the spirit of play. 
 
The moment the spirit of play dies, 
you become a husband or a wife, 
then you are no longer lovers; 
then you reproduce. 
 
And the moment you become a husband or a wife, 
something beautiful has gone dead. 
It is no more alive, the juice flows no more. 
 
Now it is just pretension, hypocrisy.
 
Play entered his being, and through play true religion was born. 
 
His ecstasy was so infectious that people started coming to watch him dancing and singing. 
 
And when people would come and watch, 
they would start dancing, 
they would start singing with him. 
 
The cremation ground became a great celebration. 
Yes, bodies were being burnt still, 
but more and more crowds started gathering around Saraha and the arrowsmith woman, 
and great joy was created on that cremation ground.
 
And it became so infectious that people who had never heard anything about ecstasy would come, dance and sing, and fall into ecstasy, go into Samadhi. 
 
His very vibration, 
his very presence, 
became so potent that just if you were ready to participate with him, it would happen... contact high. 
 
Those who came around him he was so drunk that his inner drunkenness started overflowing to other people. 
He was so stoned that others started becoming stoned and more stoned.
 
 
But then the inevitable: 
the Brahmins and the priests and the scholars and the so-called righteous people started vilifying and slandering him 
– that I call the inevitable. 
 
Whenever there is a man like Saraha, 
the scholars are going to be against him, 
the priests are going to be against him, 
and the so-called moral people, puritans, self-righteous people. 
 
They started spreading absolutely unbiased rumors about him.
They started saying to people:
”He has fallen from grace. 
He is a pervert. 
He is no more a Brahmin. 
He has given up celibacy. 
He is no more even a Buddhist monk. 
He indulges in shameful practices with a low-caste woman and runs around like a mad dog in all directions.” 
 
His ecstasy was just like a mad dog to them 
– it depends how you interpret. 
He was dancing all over the cremation ground. 
 
He WAS mad, but he was not a mad dog
– he was a mad god!
 
It depends on how you look.
 
The king also was told these things. 
He was anxious to know exactly what was happening. 
He became worried; 
more and more people started coming to him. 
They knew him; 
they knew that the king was always deeply respectful towards Saraha, 
that he wanted to appoint him as his counsellor in the court, 
but Saraha had renounced the world. 
 
The king had much respect for his learning, 
so they started coming to the king.
 
The king was worried. 
He had loved the young man and respected him too, and he was concerned. 
So he sent a few people to persuade Saraha and tell him:
”Come back to your old ways. 
You are a Brahmin, 
your father was a great scholar, 
you yourself were a great scholar 
– what are you doing? 
You have gone astray
Come back home. I am still here! 
You come to the palace, be part of my family. 
This is not good.”
 
The people went and Saraha sang one hundred and sixty verses to those people who had come to convert him. 
 
Those one hundred and sixty verses... 
and those people started dancing and they never came back!
 
The king was even more worried. 
The king’s wife, the queen, was also always interested in the young man. 
She wanted the young man to marry her daughter, so she went there. 
 
And Saraha sang eighty verses to the queen... and she never came back.
 
Now the king was much puzzled: 
”What is happening there?” 
 
So the king himself went there, 
and Saraha sang forty verses 
and the king was converted, 
and he started dancing in the cremation ground like a mad dog.
 
 
 
So there are three scriptures available in the name of Saraha: 
 
first, The People’s Song of Saraha 
– one hundred and eighty verses; 
 
second, The Queen’s Song of Saraha 
first, one hundred and sixty verses, 
second eighty verses; 
 
and The Royal Song of Saraha which we are going to meditate upon forty verses. 
 
One hundred and sixty verses for the people 
because their understanding was not great; 
 
eighty for the queen
– she was a little higher, 
her understanding was a little higher; 
 
forty for the king 
because he was really a man of intelligence, of awareness, of understanding.
 
Because the king was converted, 
the whole country, by and by, was converted. 
 
And it is said in the old scriptures that a time came when the whole country became empty. 
 
Empty?! 
– it is a Buddhist word. 
 
It means people became nobodies, 
they lost their ego-trips. 
 
People started enjoying the moment. 
 
The hustle and bustle, 
the competitive violence, 
disappeared from the country. 
 
It became a silent country. 
It became empty... as if nobody was there. 
 
The men as such disappeared from the country; 
a great divineness descended on the country. 
 
These forty verses were at the root of it, 
the very source of it.
 
 
 
NOW WE ENTER into this great pilgrimage: 
The Royal Song of Saraha. 
 
 
 
 
It is also called
’The Song on Human Action’ 
– very paradoxical, 
 
because it has nothing to do with action. 
 
That’s why it is also called
’The Song on Human Action’. 
 
It has something to do with the being, 
but when the being is transformed, 
action is transformed. 
 
When YOU are transformed, 
your behavior is transformed 
– not vice versa
 
Not that first you change your action and then your being changes – no. 
 
Tantra says: 
First change your being 
and then 
your action changes automatically, of its own accord.
 
First attain to a different kind of consciousness, 
and that will be followed by a different kind of action, character, behavior.
 
 
Tantra believes in being, 
not in action and character. 
 
 
That’s why it is also called
’The Song on Human Action’
– because once being is transformed, 
your actions are transformed. 
 
That is the only way to change your actions. 
 
Who has ever been able to change his actions directly? 
 
You can only pretend.
 
If you have anger in you and 
you want to change your action, 
what will you do? 
 
You will suppress the anger and 
you will show a false face; 
you will have to wear a mask. 
 
If you have sexuality in you, 
what will you do to change it? 
 
You can take the vow of celibacy
– of brahmacharya – 
and you can pretend, 
but deep down the volcano continues. 
 
You are sitting on a volcano which can erupt any moment. 
 
You will be constantly trembling, constantly afraid, in fear.
 
Have you not watched the so-called religious people? 
 
They are always afraid – afraid of hell – 
and always trying somehow to get into heaven. 
 
But they don’t know what heaven is; 
they have not tasted it at all.
 
If you change your consciousness, 
heaven comes in you, 
not that you go to heaven. 
 
Nobody has ever gone to heaven, 
and 
nobody has ever gone to hell. 
 
Let it be decided once and for all: 
heaven comes to you, 
hell comes to you
– it depends on you. 
 
Whatsoever you call, it comes.
 
If your BEING changes, 
you suddenly become available to heaven
– heaven descends on you. 
 
If your being does not change. 
you are in a conflict; 
you are forcing something which is not there. 
 
You become false and false and more false, 
and 
you become two persons, you become schizophrenic, split.... 
 
You show something, 
you are something else. 
 
You say something
– you never do it, you do something else. 
 
And then you are continuously playing hide-and-seek with yourself. 
 
Anxiety, anguish, are natural in such a state
– that’s what hell is.
 
Now the Song:
 
 
I BOW DOWN TO NOBLE MANJUSRI
I BOW DOWN TO HIM WHO HAS CONQUERED THE FINITE
 
 
This word’Manjusri’ has to be understood. 
 
Manjusri was one of the disciples of Buddha, 
but he was a very rare disciple. 
 
Buddha had many rare disciples; 
in different ways they were rare. 
 
Mahakashyap was rare 
because he could understand the message not delivered in words... and so on and so forth. 
 
Manjusri was rare 
because he had the greatest quality of being a Master.
 
Whenever somebody was too much of a difficult problem, 
somebody was a problematic person, 
Buddha would send him to Manjusri. 
 
Just the name of Manjusri and people would start trembling. 
He was really a hard man, 
he was really drastic. 
 
Whenever somebody was sent to Manjusri, 
the disciples would say: 
”That person has gone to Manjusri’s sword.” 
 
It has become famous down the ages: 
the sword of Manjusri 
– because Manjusri used to cut the head in one stroke; 
he was not a slowgoer: 
He would simply cut the head in one stroke. 
 
His compassion was so great that he could be so cruel.
 
So, by and by, the name of Manjusri became a representative name 
– a name for all Masters, 
because they are all compassionate 
and 
they all have to be cruel. 
 
Compassionate because they will give birth to a new man in you; 
cruel because they will have to destroy and demolish the old.
 
So when Saraha bows down first before starting his Song, he says:
 
 
I BOW DOWN TO NOBLE MANJUSRI 
– the Master of all Masters – 
I BOW DOWN TO HIM WHO HAS CONQUERED THE FINITE. 
 
 
And then he bows down to Buddha who has conquered the finite, 
and who has become the infinite.
 
 
AS CALM WATER LASHED BY WIND TURNS INTO WAVES AND ROLLERS, 
SO THE KING THINKS OF SARAHA
IN MANY WAYS, ALTHOUGH ONE MAN.
 
 
Visualize a lake, a placid, silent lake, with no waves. 
 
Then there comes a great wind and 
it starts playing on the surface of the lake, and 
the lake is disturbed, and 
a thousand and one ripples and 
waves arise. 
 
Just a moment before, 
the reflection of the full moon was there in the lake; 
now it is no more there. 
 
Now the moon is still reflected, 
but in a thousand and one fragments. 
 
It is all over the lake. 
 
The whole lake is silvery 
because of the reflection
but you cannot catch hold of the real reflection 
– where the moon is, how it looks. 
It is all distorted.
 
Saraha says this is the situation of the worldly mind, of the deluded. 
 
This is the only difference between a Buddha and a non-Buddha. 
 
A Buddha is one whose wind is no more blowing. 
That wind is called TRISHNA – desire. 
 
Have you watched, observed? 
 
Whenever there is desire, 
there are a thousand and one ripples in your heart, 
your consciousness is disturbed and distracted. 
 
Whenever desire stops, 
you are at ease, 
at peace with yourself.
 
So desire is the wind that distorts the mind. 
 
And when the mind is distorted, 
you cannot reflect the reality.
 
 
AS CALM WATER LASHED BY WIND TURNS INTO WAVES AND ROLLERS, 
SO THE KING THINKS OF SARAHA
IN MANY WAYS, ALTHOUGH ONE MAN.
 
 
Saraha says two things. 
 
First he says: 
Your mind is too much disturbed by the rumors, 
so much wind has blown over the surface of your mind. 
You will not be able to see me, 
THOUGH I AM ONE
– but your mind is reflecting me in a thousand fragments.
 
This was true. 
He could see through and through the king. 
 
The king was puzzled. 
On one hand he respected the young man, 
on one hand he had always trusted the young man he knew that he could not be wrong. 
 
But so many people, 
so many so-called honest, 
respectable people, rich, learned, came to him and they all reported: 
”He has gone wrong, 
he has become almost mad 
– he is a maniac, 
he is a pervert, 
he lives with an arrowsmith woman of low caste. 
He lives in the cremation ground 
– this is not a place to live! 
He has forgotten all old rituals; 
he no more reads the Vedas, 
he no more chants the name of the God. 
He is not even heard to meditate. 
And he is indulging in strange, ugly, shameful practices.”
 
Tantra looks shameful to people who are very much sexually repressed. 
They cannot understand 
– because of their repressions they cannot understand what is happening.
 
So all these things are like a great wind in the mind of the king. 
One part of him loves and respects; 
one part of him is in deep doubt.
Saraha looked directly and he said: 
 
 
SO THE KING THINKS OF SARAHA IN MANY WAYS, 
ALTHOUGH ONE MAN. 
 
 
Although Saraha is one man: 
I am just like the full moon, 
but the lake is in turmoil. 
 
So please, if you want to understand me, 
there is no way to understand me directly 
– the only way to understand me is to stop this wind which is blowing on the surface of your mind. 
 
Let your consciousness be at ease... 
then see! 
 
Let all these waves and the rollers stop, 
let your consciousness be a placid pool, 
and then you see. 
 
I cannot convince you of what is happening unless you are able to see it. 
 
It is happening, it is here. 
 
I am here standing before you. 
 
I am one man, but I can see in you 
– you are looking at me as if I am a thousand men.
 
 
TO A FOOL WHO SQUINTS ONE LAMP IS AS TWO;
WHERE SEEN AND SEER ARE NOT TWO, AH! THE MIND WORKS ON THE THINGNESS OF THEM BOTH.
 
 
And then he takes similes, metaphors. 
 
First he says’like a lake you are in turmoil’. 
 
Then he says: 
 
 
TO A FOOL WHO SQUINTS ONE LAMP IS AS TWO 
 
 
– he cannot see one, he sees two.
 
 
 
I have heard:
Mulla Nasrudin was teaching his son the ways of being a drunkard. 
After a few drinks, Mulla said,
”Now, let us go. 
Always remember, this is the rule to stop: 
when you start seeing that one person is looking like two, then go home
– it is enough.”
 
One person looking like two, but the son said,
”Where? Where is that one person?” 
He said, 
”Look there on that table two persons are sitting.”
 
And the son said,
”There is nobody!” 
 
He had already drunk too much.
 
 
 
Remember, 
when you are unconscious, 
things don’t look as they are; 
when you are unconscious, you project. 
 
Tonight looking at the moon you can press your eye with your finger, and you can see two moons. 
 
And when you are seeing two moons, 
it is very difficult to believe that there is one 
– you are seeing two. 
 
Just think. 
 
Somebody is born with a natural defect: 
his eye has that pressure which makes one thing look like two 
– he will always see two things. 
Wherever you see one, he will see two.
 
Our inner vision is clouded with many things, 
so we go on seeing things which are not. 
 
And when we see, how can we believe that they are not? 
 
We have to trust our own eyes, and our own eyes may be distorting.
 
 
TO A FOOL WHO SQUINTS
ONE LAMP IS AS TWO;
WHERE SEEN AND SEER ARE NOT TWO...
 
 
Saraha says to the king: 
If you are thinking I and you are two, 
then you are unconscious, 
then you are a fool, 
then you are drunk, 
then you don’t know how to see. 
 
If you see really, 
then I and you are one, 
then the seer and the seen are not two. 
 
Then you will not see Saraha dancing here
– you will see yourself dancing here. 
 
Then when I go into ecstasy, 
YOU will go into ecstasy and 
that will be the only way to know what has happened to Saraha, 
there is no other way. 
 
What has happened to me? 
 
If you want to know, the only way is to become a participant in my being. 
 
Don’t be a watcher. 
Don’t stand aside and just become a spectator. 
 
You will have to participate in my experience; 
you will have to lose yourself a little bit into me. 
You will have to overlap my boundaries.
 
That’s what sannyas is all about. 
 
You start coming closer, 
you start losing your boundaries into me. 
 
Only then, one day, through participation, 
when you fall en rapport with me, 
something will be seen,
something will be understood. 
 
And you will not be able to convince anybody else who has been just a spectator 
– because your visions will be different. 
 
You have participated, and he has only been observing
– you are living in two different worlds.
 
 
THOUGH THE HOUSE-LAMPS HAVE BEEN LIT... 
 
 
Listen to this beautiful saying of Saraha:
 
 
THOUGH THE HOUSE-LAMPS HAVE BEEN LIT, THE BLIND LIVE ON IN THE DARK.
THOUGH SPONTANEITY IS ALL-ENCOMPASSING AND CLOSE,
TO THE DELUDED IT REMAINS ALWAYS FAR AWAY.
 
 
HE SAYS: Look! I have become Enlightened. 
 
 
THOUGH THE HOUSE-LAMPS HAVE BEEN LIT... 
 
 
my innermost core is no more dark. See! 
There is great light in me. 
My soul is awakened. 
I am no more the same Rahul you used to know
– I am Saraha: my arrow has reached the target.
 
 
THOUGH THE HOUSE-LAMPS HAVE BEEN LIT,
THE BLIND LIVE ON IN THE DARK.
 
 
But what can I do? 
Saraha says. 
 
If somebody is blind, 
even when the house-lamps are lit he goes on living in darkness. 
 
Not that the lamps are missing, 
but his eyes are closed. 
 
So don’t listen to blind people! 
Just open your eyes and look at me, see me 
– who is standing in front of you, whom you are confronting.
 
 
THE BLIND LIVE ON IN THE DARK,
THOUGH THE HOUSE-LAMPS HAVE BEEN LIT.
THOUGH SPONTANEITY IS ALL-ENCOMPASSING AND CLOSE...
 
 
And I am so close to you... 
the spontaneity is so close to you, 
you can already touch it and 
eat it and drink it. 
 
You can DANCE with me and 
you can move into ecstasy with me. 
 
I am SO close
– you may not find spontaneity so close again!
 
 
TO THE DELUDED IT REMAINS ALWAYS FAR AWAY.
 
 
They talk about Samadhi, 
and they read the Patanjali Sutras, 
they talk about great things, 
but whenever that great thing happens they are against it.
 
This is something very strange about man. 
Man is a very strange animal. 
 
You can appreciate Buddha, 
but if Buddha comes and just confronts you, 
you will not be able to appreciate him at all 
– you may go against him, 
you may become the enemy. 
 
Why? 
 
When you read a book about Buddha,
everything is okay, 
the book is in your hand. 
 
When an alive Buddha has to be confronted, 
he is NOT in your hand you are falling into his hand. 
Hence the fear, resistance. 
One wants to escape.
 
And the best way to escape is to convince yourself that 
he has gone wrong, 
something is wrong with him. 
 
That is the only way
– if you prove to yourself that he is wrong. 
 
And you can find a thousand and one things in a Buddha which can look wrong, 
because you are squinting and 
you are blind and 
your mind is in a turmoil. 
 
You can project anything.
 
 
Now, this man has attained to Buddhahood, 
and 
they are talking about the low-caste woman. 
 
 
They have not looked into that woman’s reality. 
They have only been thinking that she is an arrowsmith woman, so low-caste, SUDRA, untouchable. 
 
How can a Brahmin touch an untouchable woman? 
How can the Brahmin live there?
 
And they have heard that the woman cooks food for him. 
 
This is a great sin; 
this is a great fall 
– a Brahmin eating food cooked by a sudra, 
by an untouchable, 
by a low-caste woman? 
 
And why should a Brahmin live on the cremation ground? 
 
Brahmins have never lived there. 
They live in the temples, 
they live in the palaces. 
 
Why on the cremation ground? 
– dirty place, skulls and dead bodies all around. 
This is perversion!
 
But they have not looked into the fact that 
unless you understand death 
you will never be able to understand life. 
 
When you have looked deep into death and found that life is never dead, 
when you have looked, 
penetrated deep into death and 
found that life continues even after death, 
that death makes no difference, 
that death is immaterial... 
you don’t know anything about life 
– life is eternal, timeless. 
 
So only the body dies. 
So only the DEAD dies. 
 
The alive continues. 
But for this, one has to go into deep experimentation. 
 
They will not look at that.
 
Now they have heard that he is going into strange practices. 
And they must have gossipped and exaggerated; 
things must have gone out of their hands. 
Everybody goes on multiplying the gossip. 
And there are Tantra practices which can be gossipped about.
 
In Tantra the man sits in front of the woman, 
the naked woman, 
and he has to watch her so deeply to see her through and through, 
that all desire to see a woman naked disappears. 
 
Then man is free from the form. 
Now this is a great secret technique; 
otherwise you go on continuously seeing her in your mind. 
Each woman that passes by on the road, 
you want to undress her – that is there.
 
Now suddenly you see Saraha sitting before a naked woman. 
 
How will you interpret? 
 
You will interpret according to yourself. 
You will say, 
”So okay, what we always wanted to do he is doing, so we are better than him. 
At least we are not doing it. 
Of course, we visualize sometimes, 
but it is only in thought, not in deed. 
He has fallen.” 
 
And you will not miss the opportunity.
 
But what is he really doing? 
It is a secret science. 
By watching, for months together... 
the tantrika will watch the woman, 
meditate on her body form, 
meditate on her beauty, 
will look at everything, 
whatsoever he wants to look at. 
 
Breasts have some appeal
– he will look and meditate on the breasts. 
 
He has to get rid of the form, 
and the only way to get rid of the form is to know it so deeply that it has no attraction any more.
 
Now. 
something just the opposite is happening from what the gossippers are saying. 
 
He is going beyond. 
Never again will he want to undress a woman not even in the mind, 
not even in the dream.
 
That obsession will not be there. 
But the crowd, the mob, has its own ideas. 
Ignorant, unaware, they go on talking about things.
 
 
THOUGH SPONTANEITY IS ALL-ENCOMPASSING AND CLOSE,
TO THE DELUDED IT REMAINS ALWAYS FAR AWAY.
THOUGH THERE MAY BE MANY RIVERS, THEY ARE ONE IN THE SEA, 
THOUGH THERE MAY BE MANY LIES, 
ONE TRUTH WILL CONQUER ALL. 
WHEN ONE SUN APPEARS, THE DARK,
HOWEVER DEEP, WILL VANISH.
 
 
And Saraha says: 
Just look at me – the sun has risen. 
So I know, howsoever deep your dark, it is going to vanish. 
LOOK at me... the truth is born in me! 
So you may have thousands of lies about me, 
but one truth will conquer them all.
 
 
THOUGH THERE MAY BE MANY RIVERS, THEY ARE ONE IN THE SEA.
 
 
Just come close to me. 
Let your river drop into my ocean, 
and you will have my taste.
 
 
THOUGH THERE MAY BE MANY LIES, ONE TRUTH WILL CONQUER ALL.
 
 
Truth is one. 
Only lies are many, 
only lies can be many
– truth cannot be many. 
 
 
Health is one: 
diseases are many. 
 
 
And one health conquers all diseases. 
 
And one truth conquers all lies.
 
 
WHEN ONE SUN APPEARS, THE DARK,
HOWEVER DEEP, WILL VANISH.
 
 
In these four verses, 
Saraha has invited the king to enter into his inner being, 
he has opened his heart. 
And he says: 
I am not here to convince you logically. 
I am here to convince you existentially! 
I will not give any proof, and 
I will not say anything in defence of myself. 
The heart is just open 
– you come in, 
you go in. 
 
You see what has happened... 
so close is spontaneity, 
so close is God, 
so close is truth. 
The sun has risen. 
 
Remember, a mystic has no proof. 
 
He cannot have any proof by the very nature of things. 
 
HE IS the only proof 
– so he can bare his heart to you.
 
 
 
 
These verses, 
these Songs of Saraha, 
have to be meditated on deeply. 
 
 
Each song can become the opening of a flower in your heart. 
 
I hope these forty verses will become forty flowers in your being, as they became in the being of the king. 
 
The king was liberated – so can you be. 
 
Saraha has penetrated the target. 
You can also penetrate the target. 
 
You can also become a Saraha – one whose arrow is shot.
 
 
 
 
sammasatiサマサティ
(right remembrance)
正しく想起する。
 
 
『The last word of Buddha was, sammasati. 
 Remember that you are a buddha – sammasati.』
 
 
瞑想と愛 meditation & love
 
 
 
 
beloved osho
prem mashal
 
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Krishna's challenge to Arjuna
 
アルジュナへのクリシュナのチャレンジ
 
 
 
commentary(解説)…
 
自分がなにをやっていようとも、
それはゲームだということを覚えておきましょう。
 
自分の役割を遊ぶことです。
 
もしそれが戦いだったら、
そのときには戦いなさい。
 
中心に定まったままでいなさい。
 
深刻になる必要はありません。
 
ただ遊ぶだけでいいのです!
 
 
 
osho…
 
ジャイナ教はクリシュナを第7の地獄へと投げ入れた。
 
ジャイナ教は7つの地獄があると信じている、
第7の地獄は最後の地獄で
そこには1番の犯罪者たちが投げ入れられる。
 
さてジャイナ教はその第7の地獄へとクリシュナを投げ入れた。
 
ヒットラーでさえ第3のあたりだ!
ジンギスカン、tamurlaine、nadir shahは
第3を超えることはできない。
 
第7はクリシュナのような人々のためだけに予約されている。
 
ジャイナ教は第7の地獄へとクリシュナを投げ入れた。
 
 
なぜ?
 
 
第7の地獄へと投げ入れることができるとは思わない、
ラスプーチンは第2の地獄へは行くかもしれないが、第7の地獄ではない。
 
 
 
クリシュナはそれらの人たちよりもっと
危険な人のようだ。
 
 
 
クリシュナは弟子 disciple であるアルジュナを説得して戦争へ行かせた人だ、
その戦争では何百万もの人々が死んだ。
 
さて全ての暴力、
そのすさまじい人々の大量虐殺、
その原因はクリシュナによる。
 
 
 
アルジュナは世界を放棄したかった…
その物語は美しい、
 
 
 
その戦争は始まらなければならなかった。
 
両方の軍隊が対峙して、
互いに殺し合いを始めることができるように、
合図がなされるのをまさに待っていた。
 
 
アルジュナは、
何百万もの人々を見て、少し震えた。
 
彼は考えた、
「これはばかげている。
王国のためというだけで、
ただ王になるというだけで、
何百万もの人々を殺すだけの価値はない。」
 
 
この洞察があまりにも深く貫いたので
彼は彼の有名な弓を手放し
クリシュナに話した
…クリシュナは彼の御者、彼の戦車の御者だった…
 
アルジュナはクリシュナに話した、
「戦車の向きを変えてください。
私をジャングルへ連れて行き、
私をそこに置いてください。
 
私は世界を放棄したい。
私はもう王国は欲しくない
そして
私は戦いたくない。」
 
 
クリシュナはアルジュナを説得した、
彼と議論した、
彼にこの戦争は彼の義務だと言い聞かせた、
彼は臆病者であり、
これは現実逃避だと。
 
そしてついにクリシュナはアルジュナを戦わせた。
 
 
 
さてジャイナ教の哲学によると
アルジュナは正しかった。
 
彼は本当にジャイナ教の僧になった、
全ての暴力を手放して。
 
 
 
クリシュナは危険な人だ
偉大な論理の正当化をアルジュナへ与えて
戦争へ行かせた。
 
 
彼はアルジュナに言った、
「それは神によって決められている
…その戦争は起こることになっている、
それは避けることはできない。 
あなたが逃げても、
他の誰かがあなたにとって代わらなければならないだろう。
しかしその戦争は起こることになっている。
 
だから心配することはない、
あなたは口実にすぎない。
 
あなたがこれらの人々を殺しているのではない、
 
これらの人々は殺されなければならないと
神がすでに決めたのだ、
 
そしてこれらの人々は
宗教を救うために殺されなければならない。
 
これらの人々は
平和のために殺されなければならない。
 
あなたはそれをやらなければならない
…それはあなたの義務だ!」
 
 
そして
彼は偉大な主張を与える。
彼は言う、
「そして覚えておくがいい、
あなたが人を殺すとき…」
 
そしてこれはもっとも危険な主張だ。
彼は言う、
「あなたが人を殺すとき
あなたはその人の肉体しか殺さない。
 
魂は殺されない、魂は永遠だ。
 
だからなぜ心配する?
 
その人は再び生まれるだろう。
その人は別の肉体を持つだろう、
実際には新しい肉体を持つだろう。
 
あなたはその人の古いモデル(肉体)を取り去り、
そして
その人は新しいモデル(肉体)を得ることになる。
 
なぜなら魂は永遠だからだ。」
 
 
 
これはジャイナ教イデオロギーによると
とても危険な主張だ。
 
この意味は
あなたは殺すことができる、
それは犯罪ではない。
 
クリシュナは危険だ。
彼らはクリシュナを
第7の地獄へと投げ入れた。
 
(from Guida Spirituale)
 
 
 
 
それがクリシュナが
アルジュナ…クリシュナの弟子 disciple…
に言おうとしていることだ、
 
「ゲームを心配してはいけない。
 
遊ぶがいい!
 
もし戦士のゲームを遊ぶという
あなたの役割 part が来たら
そしたら
この戦争を戦いなさい、戦うがいい。
 
ただ中心に在るままで
そして
これはゲームだと見続けるがいい。
 
そして
それに深刻なことはなに1つもない。」
 
 
 
あなたは
世界の中でただ1人の偉大な導師 master クリシュナが
騙し欺くことを知っていることに驚くだろう。
 
 
 
そしてヒンドゥー教は彼をこう呼ぶ
『最も完全なる導師 master。』
 
彼はそうだ。
 
 
 
ラーマは完全ではない、
彼は騙し欺くことをとても恐れる、
彼はとても正直だ。
正直が彼の束縛だ。
 
彼はリラックスではない。
彼は完全な聖者だ、
彼は全ての悪を否定してきた
…しかしその正直さは、
まだゲームをとてもとても深刻にとらえていることを表している。
 
あなたはそれをゲームのようにとらえてはいない。
 
 
 
クリシュナはまったく違う、
それはゲームだ。
 
ある日彼は約束し
そして
別の日には忘れる。
 
 
 
クリシュナは本当に自由に解放されている、
彼の自由は完璧だ、
欠陥はない。
 
彼の自由は欠陥がない
なぜなら
彼は全てはゲームだと知っているからだ。
 
 
全てがゲームであり
そして
全てが夢であるとき
なぜ悩み煩う?
 
 
クリシュナは心配も悩みもしない。
 
 
彼はそれを遊ぶ
そして
触れられないまま、中心に在るままだ。
 
 
 
 
ゲームはゲームだ、
人がそれについて正直で深刻でなくても
…それはゲームだ。
 
しかし『観照者 witness』のままだ。
 
そしてゲームは続いていく、
そして深い層ではそれは止まったままだ。
 
 
ゲームは表面で続いて行く、
波は表面だけで遊んでいる、
そして
海の奥深い中心は完全に静かだ。
 
 
これが
キリスト、ゴータマ・ブッダ、クリシュナの
存在の状態だ。
 
(from The Path of Love)
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
Guida Spirituale
 
Discourses on the Desiderata
 
Talks given from 26/08/80 am to 10/09/80 am 
English Discourse series
 
Chapter 11
Chapter title: Beliefs are Lies
5 September 1980 am in Buddha Hall
 
 
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
chapter 11 の質問4の英語の全講話です。
 
(上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
 
 
以下の英語の講話はこのお話しの全てです。
翻訳とかできるような実力はないので…
まだ以下の英語の講話を全部訳すことができていませんが…
いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)
 
素晴らしいお話しなので英語で読める方は
是非読んでみてください。)
 
 
 
Beliefs are Lies
 
 
 
The fourth question
Question 4
 
OSHO, WHY ARE YOU BEING COMPARED WITH RASPUTIN RATHER THAN WITH JESUS, KRISHNA, MAHAVIRA OR BUDDHA? 
AND ESPECIALLY WHEN YOU ARE CONTINUOUSLY AND BITTERLY CRITICIZING PRESENT POLITICS AND POLITICIANS AND GIVING THE WORLD A DYNAMIC VIEW OF RELIGIOUSNESS?
 
 
 
 
Satya Veetrag,
DO YOU KNOW what they did with Jesus? 
Do you know what they did with Mahavira? 
Do you know what they did with Buddha? 
 
You are not aware. 
Of course, they could not have compared Jesus with Rasputin 
because Rasputin had not yet come into existence, 
but isn’t the crucifixion enough proof that they were thinking that he wasn’t a good man? 
that they were perfectly certain that he was evil? 
that he was doing the work of the Devil, not of God?
that he was not the messiah? 
that he was a pretender? 
 
If they were not convinced that 
”He is a pretender and destroying our spirituality, our culture, our religion,” 
 
why should they have crucified Jesus?
 
They tortured Mahavira in every possible way. 
 
They wounded Buddha; they did everything to kill him. 
 
Of course, they could not succeed.  
 
That’s the difference between Indians and Jews: 
 
when Jews do something they succeed! 
 
Indians are Indians: 
they do, but they can’t succeed.
 
Just a few days ago they had thrown a knife to kill me. 
 
Now in a twentieth-century world, trying to kill somebody with an old-fashioned knife... 
something very ancient it was, totally rusted. 
When it fell I thought it was a stone!
 
They could not kill Buddha or Mahavira; 
that simply shows Indian inefficiency, nothing else! 
 
And do you think they were very happy with Krishna?
 
 
 
 
Jainas have thrown Krishna into the seventh hell. 
 
Jainas believe there are seven hells: 
the seventh is the last hell where the greatest criminals are thrown. 
 
Now Jainas have thrown Krishna into the seventh hell. 
 
Even Adolf Hitler will be somewhere near the third! 
Genghis Kahn, Tamurlaine, Nadir Shah cannot go beyond the third. 
 
The seventh is reserved only for people like Krishna.
 
Jainas have thrown Krishna into the seventh hell. 
 
Why?
 
I don’t think they can throw Rasputin into the seventh hell; 
Rasputin may go, at the most, to the second, not to the seventh. 
 
Krishna seems to be a far more dangerous man. 
 
 
It was he who persuaded Arjuna to go to war; 
in that war millions of people died. 
 
Now the whole violence, 
that great massacre of people, was caused by Krishna. 
 
 
Arjuna wanted to renounce the world... 
the story is beautiful:
 
The war had to start. 
Both the enemies were facing each other, 
just waiting for the signal to be given so they could start killing each other. 
 
Arjuna, seeing the millions of people, 
became a little shaken. 
He thought, 
”This is stupid. 
Just for the kingdom’s sake, 
just to be a king, 
killing millions of people is not worth it.” 
 
The insight was so penetrating that he dropped his famous bow and he told Krishna 
– Krishna was his driver, his charioteer – 
he told Krishna,
”Turn away the chariot. 
Take me to the jungle, leave me there. 
I want to renounce the world. 
I don’t want this kingdom any more and 
I don’t want to fight.”
 
Krishna persuaded him, 
argued with him, 
convinced him that this was his duty, 
that he was being a coward, 
that this was escapism. 
 
And finally he made him fight. 
 
Now according to Jaina philosophy Arjuna was right. 
 
He was really becoming a Jaina monk, dropping all violence. 
 
Krishna was the dangerous person who had given great logical rationalizations for him to go into the war.
He says to Arjuna,
”It is decided by God
– the war is going to happen, it is inevitable. 
Even if you escape, 
somebody else will have to take your place, 
but the war is going to happen. 
 
So don’t you be worried, 
you are just an excuse. 
 
You are not killing these people; 
God has already decided that these people have to be killed, 
and these people have to be killed to save religion. 
These people have to be killed for the sake of peace. 
 
You have to do it – it is your duty!” 
 
And he gives great arguments. He says, 
”And remember, when you kill a person...” 
 
and this is the most dangerous argument. He says,
”When you kill a person you only kill his body. 
The soul is not killed, the soul is eternal. 
 
So why be worried? 
 
He will be born again. 
He will have another body, 
in fact a new body. 
 
You take away an old model 
and 
he will be getting a new model, 
because the soul is eternal.”
 
 
 
This is a very dangerous argument according to Jaina ideology. 
 
This means you can kill, it is not a crime. 
 
This man is dangerous. 
They have thrown him into the seventh hell.
 
 
 
 
Satya Veetrag, you say: 
 
 
WHY ARE YOU BEING COMPARED WITH RASPUTIN RATHER THAN WITH JESUS?
 
 
Jesus was not thought to be a very nice fellow 
– you don’t crucify nice fellows! – 
neither was Krishna thought to be a very religious person. 
 
You don’t throw religious people into the seventh hell. 
 
And Mahavira was thought to be utterly mad by the Hindus, 
by the Buddhists, because he was roaming naked. 
He was destroying the Hindu culture. 
He was not even behaving like a gentleman, 
what to say about an enlightened man? 
 
They chased him out of one village to another village. 
Finally he was poisoned in his old age 
– he suffered for six months.
 
Hindus have so much anger against Mahavira that they have not even mentioned his name in their scriptures 
– they have completely ignored him. 
 
Even to take note of him would have been giving some importance to him. 
His name is not mentioned in a single Hindu scripture.
 A man of such tremendous truth and even his name is ignored, deliberately, so that he can be effaced from history
 
And they knew that it could be done because there were very few followers and those followers could be destroyed or converted; 
the whole thing could be effaced as if it had never happened.
 
 
Buddha they had to mention in their scriptures because Buddha had millions of followers; 
it was almost impossible to destroy his name. 
 
So just out of sheer necessity they have mentioned Buddha, 
but in a very condemnatory way. 
They say Buddha came into the world to destroy religion, to destroy people’s virtue, 
because hell was empty and the Devil was continuously nagging God:
”You have made hell and hell is empty, and for centuries we have been sitting there doing nothing. 
Send us people! 
We have perfected every means to torture, but there is nobody to torture! 
And we are hankering! 
And people are so virtuous... 
Hindus are so virtuous, so religious, so spiritual, 
ALL Hindus – they all go to heaven!”
 
So God took compassion on the poor Devil and he said, 
”Okay. Now I will come to the world as Gautam the Buddha and I will destroy people’s faith in the true religion and I will distract them from their path.
I will make them go astray
then they will start falling into hell and you will have enough people to torture.”
 
Hence Buddha is accepted by the Hindus as an incarnation of God, but for what? 
 
To fill up hell! 
 
Hindus are cunning people, 
far more cunning than anybody else.
 
Crucifying Jesus did not succeed in a way, 
because out of the crucifixion Christianity was born. 
 
But by accepting Buddha as an incarnation of God and yet giving him such a twist, 
giving such a condemnatory turn to the whole thing, 
India became completely non-Buddhist
– who wants to go to hell? 
 
Buddhism completely disappeared from India, totally disappeared. 
 
Even the temple in Bodh Gaya where Buddha became enlightened 
– the temple was made in memory of him – 
for centuries they could not find a Buddhist monk to be the priest in the temple. 
There is a Hindu priest in the temple. 
The temple stands as Buddha’s memorial, 
but Buddhists disappeared so completely that even for a single temple there was not one single Buddhist to be the priest. 
Still the priest is a Hindu because now it has become a traditional thing. 
Now the temple is owned by Hindu priests, by brahmins. 
 
Strange, because Buddha is against the brahmins, against the Vedas! 
 
And the most sacred place for the Buddhists is possessed by the Hindus – a brahmin priest!
 
Jews killed Jesus, 
but they forgot that the crucifixion would attract many people 
– it would become a proof that he was a messiah, 
it would prove it,
it would become historical; 
it would go deep into people’s hearts. 
 
In fact, Jews themselves started feeling guilty afterwards. 
 
Judas immediately committed suicide 
– just twenty-four hours afterwards he committed suicide, he felt so guilty. 
 
And in the Jews who had crucified this simple man, this poor man, of course a feeling of guilt was bound to arise. 
And when guilt arises, 
the only way is to cover it up by worshipping, by giving respect. 
The same Jews turned Christians 
– they were the first Christians.
 
 
Hindus succeeded far more cleverly. 
They did not crucify Buddha, 
although they tried many times to kill him; 
they could not succeed. 
 
But philosophically, metaphysically they succeeded.
 
Satya Veetrag, do you think that when Buddha was alive people were thinking that he was a god? 
Then you are wrong. 
 
Do you think Mahavira was worshipped by the people as a god? 
Then you are wrong. 
 
Of course, he was accepted by a few disciples as divine, 
but the major part of the society condemned him. 
 
They condemned Buddha, 
they condemned Krishna, 
they condemned Jesus, 
in the same way they are condemning me. 
 
In fact, in a roundabout way they are putting me in the same category with Jesus, Krishna, Mahavira and Buddha, by calling me Rasputin 
– because in their minds Rasputin is nothing but an evil spirit, a very powerful evil spirit. 
 
And of course, they are accepting one thing: 
that there is some power which is working here.
 
 
 
Just the other day I received a letter from a sannyasin saying that a few months ago a television company had made a film of the ashram, and now a Christian priest is doing the commentary on it. 
And the sannyasin has seen the commentary and the film, 
and the priest is just stating lies, absolute lies. 
He has never been here. 
The film was made by the television company; 
the priest has never been here and he is commenting on the film, 
he is giving a running commentary on the film. 
So when in darshan people are moved, 
and they are dancing 
and they are singing 
and they go ecstatic, 
his commentary is: 
”Look! This is black magic! 
This man is an incarnation of the Devil. 
What he is doing is hypnotism, mesmerism.”
 
They are bound to compare me with Rasputin, just to condemn me. 
 
Once they have crucified me, 
the same people will worship me, 
but first they have to crucify me. 
 
And I am not in any way in a hurry
– that’s why there are so many guards and security arrangements. 
 
Naturally, twenty centuries after Jesus I am a little more alert about what they can do! 
 
Jesus was not alert about this, that they would go to such lengths. 
 
I know they can go – I know they WILL go – 
but I would like to linger on a little more so I can infect as many people as possible!
 
So they will make every effort to destroy me 
– but because they cannot destroy they become enraged. Then at least they can write in newspapers and spread rumors – 
and I love it! 
I love all those rumors! 
Even respected newspapers, news agencies go on doing stupid things, 
but it creates sensation and they live on sensationalism. 
 
This is absolutely natural; 
it has to happen in this way. 
It can only happen in this way
– this is inevitable.
 
Only my people will understand what I am, 
and I don’t care what others say
– not a bit! 
 
In fact, I would like them to create as many rumors as possible, 
because their rumors bring people to the ashram
– and once they are here I can always hypnotize them! 
 
Those rumors are bringing many people here. 
Once they are here their vision changes, their perspective changes. 
They start seeing that it is a totally different phenomenon: 
what is happening here is something totally different from what they have heard. 
What they have heard helps me because that becomes a contrast.
 
If you come to me thinking that here is a Rasputin, and then 
you see and 
you listen and 
you sit in silence with me, 
suddenly the contrast is clear: 
where is Rasputin? 
Here is a simple man. 
talking in simple language, 
pouring his heart and his love sharing his joy, 
neither interested in any politics nor interested in any organized religion, 
only interested in one thing 
– how people can become 
more aware, 
more alert, 
more meditative.
 
 
The priests are afraid
– their business can be destroyed by me. 
The politicians are afraid 
because I can create, 
through creating consciousness, 
rebellious people. 
 
Hence they are going to conspire against me, 
but all their conspiracy is ultimately a help.
 
 
 
It is my observation that truth cannot be killed. 
 
 
 
You can kill me, 
but truth cannot be killed. 
 
 
 
You can crucify Jesus, 
but how can you crucify truth? 
 
 
 
In fact, the crucifixion becomes a background in which the truth shines forth more clearly, more definitively than ever. 
 
So I enjoy their rumors. 
I never say anything against their rumors.
 
 
 
Just a few days ago there was a picture in a German magazine showing that I have got two wives, one Indian, one English. 
Because I was getting out of the car he had taken the picture, which is taken from behind Shiva, and Shiva sometimes makes his hair in such a way that his head looks like an Indian woman – so Shiva is my Indian wife! 
 
Now I don’t criticize and I don’t say a single word. 
I loved the idea! 
Shiva is so beautiful, what is wrong in it? 
Good! 
In fact, I should have at least thirty wives, each wife representing one country. 
Why just Indian and English? 
Go on spreading the news that 
”He has thirty wives, one representing each country!”
That will be far more right. 
I have got thirty mediums, you can use them as my thirty wives!
 
But these fools are bound to do such things 
– this is expected. 
 
And I am not worried, 
because I have nothing to worry about. 
 
I have found that which is the fulfillment of my life.
 
Now whether I am famous or notorious does not matter. 
 
Whether I am Rasputin or Buddha does not matter.
 
A few people will think of me as Buddha,
a few people, and the majority will think about me as Rasputin. 
 
That’s beautiful.
 
One thing I am certainly interested in is that 
everybody should think something about me!
 
 
 
*     *     *
 
 
 
The Path of Love
 
Talks on Songs of Kabir
 
Talks given from 21/12/76 am to 31/12/76 am
English Discourse series
10 Chapters
 
Year published: 1978
Although the book actually has 11 chapters, one of these (Ch. 10) is blank pages as Osho did not appear that day.
 
Chapter 5
Chapter title: I Sing The Glory Of Forms 
25 December 1976 am in Buddha Hall
 
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
I Sing The Glory Of Forms 
 
 
 
O SADHU! 
PURIFY YOUR BODY IN THE SIMPLE WAY. 
AS THE SEED IS WITHIN THE BANYAN TREE,
AND WITHIN THE SEED ARE THE FLOWERS,
THE FRUITS, AND THE SHADE;
SO THE GERM IS WITHIN THE BODY,
AND WITHIN THAT GERM IS THE BODY AGAIN.
THE FIRE, 
THE AIR
THE WATER, 
THE EARTH, AND 
THE AETHER; 
YOU CANNOT HAVE THESE OUTSIDE OF HIM.
O KAZI, O PUNDIT, CONSIDER IT WELL:
WHAT IS THERE THAT IS NOT THE SOUL?
THE WATER-FILLED PITCHER IS PLACED UPON WATER,
IT HAS WATER WITHIN AND WATER WITHOUT.
IT SHOULD NOT BE GIVEN A NAME,
LEST IT CALL FORTH THE ERROR OF DUALISM.
KABIR SAYS: 
LISTEN TO THE WORD, THE TRUTH,
WHICH IS YOUR ESSENCE.
HE SPEAKS THE WORD OF HIMSELF;
AND HE HIMSELF IS THE CREATOR!
THERE IS A STRANGE TREE WHICH STANDS WITHOUT ROOTS AND BEARS FRUITS WITHOUT BLOSSOMING;
IT HAS NOT BRANCHES AND NO LEAVES,
IT IS LOTUS ALL OVER.
TWO BIRDS SING THERE; 
ONE IS THE GURU,
AND THE OTHER THE DISCIPLE:
THE DISCIPLE CHOOSES THE MANIFOLD FRUITS OF LIFE AND TASTES THEM, 
AND THE GURU BEHOLDS HIM IN JOY. 
WHAT KABIR SAYS IS HARD TO UNDERSTAND:
THE BIRD IS BEYOND SEEKING,
YET IT IS MOST CLEARLY VISIBLE.
THE FORMLESS IS THE MIDST OF ALL FORMS,
I SING THE GLORY OF FORMS.
 
 
 
 
TRUTH IS A CHALLENGE, the greatest there is. 
 
It is challenge to enquire, 
it is challenge to seek, and 
it is a challenge to be. 
 
It is not something that you will possess some day, 
it is something that you have to become. 
 
And, in fact, 
you can become only that which you are already, 
you can become only your being.
 
The challenge of truth is the challenge of your own innermost core, 
the challenge to come home, 
the challenge to come back to the center, 
the challenge to recognize yourself, 
the challenge to know, to encounter yourself. 
It is arduous.
 
To face oneself is arduous 
-- because we have too much in our ignorance; in our self -- 
ignorance we have staked too much. 
 
So self
-- knowledge begins to become very, very difficult. 
 
Hence everybody is called, 
but only a few listen to the call. 
 
And of those few who listen to the call, 
even many of them misinterpret it, 
delude themselves. 
 
Those who listen rightly, 
even they don't persist for long.  
 
Hence, many are called, 
but very few arrive.
 
In fact, everybody is called. 
God's challenge is for everybody; 
it is an open invitation. 
 
For that challenge you are here 
-- to accept it, 
to go through the fire, 
to be purified through the fire. 
 
But it is a gamble; 
one has to stake one's all. 
 
 
And this is the irony: 
 
that when you don't have anything, 
you are very much afraid to stake. 
 
The irony.... 
 
When you have, 
you can have courage to stake too.
 
 
That's my everyday experience: 
whatever I see somebody who has something, he is ready to surrender, 
and 
whenever I come across a person who has nothing, he is very afraid of surrender. 
 
 
This is very mysterious. 
One who has nothing is very much afraid to surrender; 
maybe he is afraid that 
if he surrenders he will come across his nothingness. 
If he surrenders his defences, he will have to know his inner emptiness, his poverty.
 
It is better to pretend that one is rich and never look within. 
It is better to go on dreaming:
`I have much, so how can I surrender?' 
 
But this is my experience, 
and I have not come across a single exception to this, they are not afraid. 
 
 
And, Jesus says, 
`Those who have, they will be given more, 
and 
those who don't have, even that which they have will be taken away.'
 
 
When you have, 
you have the courage to stake. 
And 
when you stake you become capable of getting more. 
 
And when you stake all, unconditionally, totally, only then do you become capable of receiving the gift of God. 
 
Then Christ is born in you. 
When you stake all, Christ is born in you. 
 
When you go through the crucifixion, 
when you are crucified, 
there is resurrection.
 
 
I see two types of people in the world, 
the whole humanity can be divided into two categories. 
 
One thing: all are crucified. 
Half of them remain crucified, 
and 
half of them, or a few of them, have the possibility of being resurrected. 
 
Those who remain crucified simply suffer, 
and they suffer for nothing. 
Their suffering is meaningless irrelevant.
 
Have you watched? 
-- your suffering is meaningless, irrelevant. 
 
For what are you suffering? 
What are you gaining out of it? 
 
You are simply suffering; 
you are a wastage, a wasteland. 
 
Those who simply suffer are crucified, 
those who suffer for God are resurrected. 
 
Then their suffering begins to have a meaning, a significance.
 
Life is going to disappear, that much is certain; 
death is going to happen, that much is certain; 
but are you going to die for God? 
or will you be simply dying? 
If you are going to die for God, 
if you are going to become an offering, a sacrifice, 
then you will be resurrected.
 
Everybody is crucified, 
only a few get down from the cross, 
attain a new life: 
what Jesus call `life is abundance', 
 
life is infinity, holy life 
-- because it is whole. 
 
Only a very few get down from the cross and become ecstatic: 
their death is no more a death, 
it is the beginning of eternal life.
 
Now it is up to you. 
 
If you accept the challenge, 
you can be resurrected; 
Christ will be born in you, 
Or Buddha, or Krishna. 
These are just names.
 
Remember one thing: 
Krishna, Buddha, Christ 
-- these are not names of certain persons. 
 
They denote a certain state, the same state. 
 
Christ means one who has realized himself, 
and through that realization has realized the whole; 
one who has come home, 
one who can say `I am God'. 
 
The same is the meaning of Buddha, or Jaina, or Krishna.
 
Ordinarily, you are wandering away from yourself, 
and every day you go on going farther and farther away. 
 
You go on moving towards the periphery, 
and you go on creating new peripheries to move into again. 
 
You move towards the horizon which is not possible to achieve 
-- because the horizon exists not, it is just illusory. 
Only the center exists.
 
That's why Kabir says: 
Sadhu, O monks! Go nowhere. 
 
God is here. 
God is where you are. 
Seek Him not anywhere else, 
otherwise you will miss. 
 
And the challenge is not coming from the outside, 
the challenge is coming from you innermost core has become almost an outside to you. 
 
You have become so unaware of it that when your own soul calls to you, 
you feel as if somebody else has called you. 
 
When the masters call you, 
it is your own inner voice that he is trying to express to you. 
It is coming via him. 
The Master is not outside.
 
Just the other day there was a question. 
Dhruva has asked, 
`When to listen to the Master? 
When to say yes and when to say no?' 
 
If you have really understood the meaning of the relationship between the disciple and a Master,
then there is no disciple and no Master. 
 
Then whenever you say no to your Master, 
you say no to yourself. 
 
Then he is you. 
 
The question is not to be decided between the Master and the disciple; 
the question has to be decided between your center and your periphery. 
 
When you say yes to the disciple and say no to the Master, 
you have said yes to your periphery against your center. 
 
When you say yes to the Master against the disciple, 
you have said yes to your center against the periphery. 
 
The Master and disciple are not separate. 
 
 
 
We will come to it in this song. 
 
Kabir says: 
These two birds, the Master and the disciple: 
the disciple has decided to enjoy the world of forms, 
the manifold world of forms, 
the circumference, 
and the Master sits at the center, 
at the center of the cyclone, 
and watches, and witnesses 
-- and is happy, happy even that the disciple is roaming around, enjoying. 
 
One day the disciple will come back; 
he has to come back 
because on the circumference there is no contentment possible, 
there is no bliss possible. 
There is only misery and misery and misery, 
and misery goes on being multiplied every day.
 
 
So the first thing to remember: 
you are being called. 
 
I'm a provocation.
I am calling you forth. 
 
Listen to it; 
and not only listen, respond; 
and not only respond, accept the challenge for the journey.
 
The journey is arduous. 
It is going to be difficult; 
it is very inconvenient to go into the unknown, 
because you have to move away from your securities, 
away from your comforts, 
away from all that you have belonged to up to now 
-- your identities. 
 
But only when you move away from yourself do you come to yourself. 
 
Because that which you think yourself to be right now is your real nature. 
It is a deception that you have managed; 
it is a hallucination, 
it is an auto-hypnosis.
 
 
 
P.D. Ouspensky talks many times about a certain law; 
he calls it `the law of the seeds'.
it is of tremendous significance to understand it. 
 
Have you ever watched a big oak tree? 
In its lifespan it will create billions and billions of seeds, 
but all will not become trees. 
 
Out of a million seeds maybe one will become an oak tree, 
others will be lost. 
 
Nature produces very extravagantly knowing well that many are called 
but many don't listen. 
 
A million seeds are produced so that one seed can become an oak. 
 
Millions of people are born so that one person can become a Christ or a Buddha or a Krishna. 
 
Remember this law of the seeds.
 
 
 
Even in man... an ordinary man, a normal man, will make at least four thousand to six thousand ejaculations in his life. 
Each ejaculation carries millions of life-cells. 
Out of millions of life-cells, perhaps one will reach to the woman's egg; 
the woman will become pregnant. 
 
Out of millions life-cells, perhaps one....
 
You will be surprised: 
a single male body could populate the whole earth if the seeds became embodied. 
 
A single human body is enough; 
a single male is enough to populate the whole earth 
-- because each ejaculation carries millions of life-cells, 
and in a whole life there are four thousand to six thousand ejaculations. 
 
And I am talking about a normal human persons;
I am not talking about the supernormal or the abnormal.
 
The supernormal has no ejaculations. 
His energy starts moving into different dimensions. 
 
The abnormal is a maniac.
 
 
 
Just a few days ago I received a letter from a bride. 
She wrote, 
`I am afraid I married a sex maniac. 
My husband never leaves me alone. 
He makes love to me all day long: 
while I am in the shower, 
while I am cooking breakfast, 
while I am making the beds and 
even while my back is turned to him. 
Can you tell me what to do? 
Signed, Exhausted.' 
 
The name is given but I will not tell you the name because the husband is here. 
And there was a post-script, a small not: 
`P.S. Please excuse the jerky handwriting.'
 
I am not talking about these jerks!
 
A normal human being can populate the whole world; 
what about an abnormal human being? 
 
He can populate many earths like this. 
Abnormal human beings become mechanically sexual. 
They become sex machines; 
they simply produce life-cells and nothing else. 
They don't produce life, 
they produce life-cells. 
 
 
A normal person produces life-cells and life. 
 
A supernormal person transforms his whole life energy into attaining higher peaks of life: 
energy starts moving upward rather than downward. 
The energy is no more affected by gravitation; 
the energy starts levitating, flying. 
It has a different plenitude now.
 
But this law of the seeds has to be understood: 
so many people are born. 
 
only a few will attain. 
 
And what will happen to other seeds? 
 
They simply rot, they simply disappear; 
or they are thrown back again into the world as seeds, 
they are again given an opportunity. 
 
Don't miss this opportunity. 
 
To be a seed is a great opportunity 
-- because to be a seed means to be a possibility, a potentiality -- 
you can grow. 
 
But then the seed has to understand many things, 
because there are a thousand and one barriers to be crossed, 
and a thousand and one obstacles to be avoided, 
and a thousand and one wrong alternatives to be dropped. 
 
Only then, you move towards growth.
 
Growth is a rare phenomenon. 
It is a natural, yet rare. 
 
When the seed has found its right soil, it grows. 
 
It is very natural; 
growth is natural 
but to find the right soil 
-- that is the very crux of the matter.
 
In today's song, 
Kabir is giving very clear directions; 
try to understand them.
 
 
SADHO, SAHAJAI KAYA SADHO
O SADHU! PURIFY YOUR BODY IN THE SIMPLE WAY.
 
 
The word `sadhu' is a very beautiful; 
it has to be understood. 
 
It has become associated with wrong meanings, 
but the word is tremendously significant. 
 
The very word `sadhu' means simple, spontaneous, innocent. 
The very word means innocent. 
 
But if you go and look around India, 
if you go to sadhus, 
you will not find them innocent at all. 
 
They are very complex people, 
more complex than the ordinary worldly people. 
 
From where has their complexity come? 
 
They are not spontaneous at all, 
they are not natural at all. 
They are doing unnatural things. 
They are trying, somehow, to go against nature, to go upstream. 
 
They are not moving with the river, 
they are trying to push the river. 
Hence, they have become unnatural. 
They are not sadhus, 
they are not innocent people.
 
The first ingredient in a sadhu will be the understanding that one is ignorant. 
 
Ignorance brings innocence; 
knowledge makes you corrupted. 
 
If you can honestly, sincerely, `I don't know,' 
you become the sadhu: 
the first step.
 
Somebody asks you 
`Does God exist or not?' 
 
and you say 
`I don't know' 
-- your response is that of a sadhu. 
 
In Buddhist literature, 
whenever somebody went to Buddha and Buddha asked,
`Do you believe in God? 
Do you believe in hell, heaven? Do you believe in the soul?' 
 
and the man said, 
`I don't know, sir,' 
 
Buddha would say, 
`Sadhu, sadhu.... You are innocent, you are greatly innocent, you are TREMENDOUSLY innocent.' 
 
This is the first step.
 
Knowledge creates complexity: 
the more you know, 
the more you become complex 
-- and the more you become cunning, 
and the more you start trying to deceive 
and cheat nature. 
 
 
An innocent person remains in cooperation with nature, 
 
a man of knowledge starts cheating nature exploiting nature. 
He uses his knowledge to force nature to serve him.
 
 
That's how you see science trying to cheat nature. 
 
Of course, in the long run, nature is going to take revenge; 
you cannot cheat nature for long. 
 
Finally, our cheating is going to be a destructive step against yourself. 
 
That's what has happened: 
three hundred years of scientific cheating, 
and now the whole humanity is coming close to its total death, a global suicide.
 
To become a sadhu, the first thing is: 
don't claim knowledge
-- because all knowledge is illusory. 
 
You don't know exactly what the case is, nobody knows. 
Only ignorant people think they know, 
the wise people know that they don't know.
 
 
The second thing: 
the sadhu will be like a child, 
he will move with spontaneity. 
 
When he is hungry he will eat, 
when he is sleepy he will fall asleep. 
 
Have you not watched small children?
-- even while sitting at the dinning table, they fall asleep. They are just eating -- 
a bite in the mouth... and the children have fallen asleep.
 
The second thing about a sadhu will his spontaneity, 
but you will not find spontaneity in the so-called sadhus. 
 
When they are feeling hungry they are doing a fast; 
how can they be innocent and how can they be spontaneous? 
 
And when they are feeling sleepy they are keeping a vigilance, they are forcing themselves to remain alert. 
 
When they are feeling angry they are trying to smile, 
 
and when they are feeling sexual they are talking about BRAHAMACHARYA and celibacy.
 
These people cannot be sadhus 
-- not according to Kabir, not according to me. 
 
The sadhu has to be innocent like a small child. 
 
Yes, Jesus saying is right when he says: 
Only those who are like small children will be able to enter into the kingdom of my God. 
 
He is talking about sadhus... like small children. 
 
But one distinction has to be made: 
when I say `like small children', 
or when Jesus says `like small children', 
 
he does not mean childish; 
he means innocent yet mature. 
 
Innocence has its own kind of maturity 
-- a ripeness of innocence, 
when innocence has flowered. 
 
What is the difference between a childish person and a person who is like a child? 
 
The difference is: 
the childish person has no awareness at all. 
Yes, he is innocent: 
when he feels hungry he feels hungry, and he eats; 
and when he feels sleepy he sleeps 
-- but his spontaneity has a deep background of unconsciousness. 
The spontaneity is there, 
but it is unconscious.
 
 
When the spontaneity is there AND in the background is consciousness, awareness; 
when the awareness is there and still you don't interfere with the spontaneous... 
you are so disciplined in your consciousness that you don't create any unnatural discipline for yourself; 
your awareness helps you to be natural, to be spontaneous, non-interfering, non- repressive. 
But yet, you are aware.
 
 
These two things have to be understood. 
 
 
There are people who are unconscious and innocent; 
they are childish. 
 
They will not enter the kingdom of God, 
they are not sadhus. 
 
Then there are people who are conscious and have become unnatural. 
 
Because of their consciousness they have started interfering with their natural life. 
 
These people are so-called monks, sadhus; 
they are also not ready for the kingdom of God.
 
 
A new combination, 
a new synthesis is needed: 
awareness with spontaneity. 
 
 
That is what Kabir mean when he says SAHAJ SAMADHI. 
 
SAHAJ means spontaneity, 
SAMADHI means awareness: 
spontaneous awareness. 
 
 
If awareness interferes with your spontaneity, 
you have missed. 
 
If your spontaneity goes against awareness, 
you have missed. 
 
A sadhu is one who is both together: 
SAHAJAI KAYA SADHO.
 
 
Says Kabir: 
O sadho! Purify your body in the simple, natural, spontaneous way. 
 
Don't fight with the body 
-- that is the message. 
 
The body is yours, the body is you; 
don't create any enmity with the body.
 
The Christians, the Hindus, the Mohammedans, the Jainas
-- they have all been fighting with the body. 
 
Somehow, a very wrong notion has become very prevalent: 
that the body is the obstacle towards God. 
 
It is not so, not at all! 
The body has nothing to do with it. 
 
The body is a vehicle: 
if you want to use the vehicle to go to hell, it will take you to hell; 
if you want to go to heaven, it will take you to heaven. 
 
The vehicle is simply available, wherever you want to go. 
 
If you want to go outside, it will take you outside; 
if you want to go inwards, it will take you inwards. 
 
The vehicle is just a vehicle;
it is tremendously beautiful, 
tremendously cooperative, 
 
The body is so cooperative that even when you start destroying the body it cooperates. 
 
You can take a whip and whip yourself, and your hand will be cooperating. 
Look at the tremendous cooperation: 
you can whip your body with your own hands; 
you can drink poison with your own hands and with your own mouth, and the body will cooperate. 
 
Its cooperation is unconditional.
 
Such a beautiful body, such a friendly body 
-- and you have been taught to be against it, 
and you have been taught that the body is evil, 
or that the body belongs to the devil,
don't listen to the body. 
You are embodied in it, you are rooted in it. 
It is your soil: 
you have to grow out of it, 
you have to be nourished by it.
 
The first thing Kabir says is: 
 
 
O SADHU! PURIFY YOU BODY IN THE SIMPLE WAY. 
 
 
Don't fight with it, cooperate with it. 
 
Befriend it, and be spontaneous with it. 
Fulfill bodily needs, 
because the body is a chariot and you can make it go to God. 
 
It will become your passage, 
it will take you, you can ride on it. 
 
It has been given to you for a particular goal. 
It is a very valuable mechanism: 
science has not yet been able to create anything comparable to the body
-- and I don't think they will ever be able to create anything comparable to the body. 
The body is God's most beautiful mechanism.
 
 
AS THE SEED IS WITHIN THE BANYAN TREE,
AND WITHIN THE SEED ARE THE FLOWERS,
THE FRUITS, AND THE SHADE;
SO THE GERM IS WITHIN THE BODY,
AND WITHIN THAT GERM IS THE BODY AGAIN.
 
 
Kabir says: 
The lifespark is hidden in your body 
-- the germ that can become a flowering, the seed that can become God -- 
the potentiality is hidden in the body. 
 
Don't fight with it, because that potentiality is very fragile: 
if you fight with the body you will destroy that potentiality. 
That potentiality is very delicate: 
if you become aggressive, masochistic, 
if you start torturing yourself, that delicacy will disappear.
 
The body has to be looked after: 
one has to be very caring about the body and very loving to the body. 
And then, its very spontaneity purifies it, makes it holy.
 
 
THE FIRE,
THE AIR,
THE WATER,
THE EARTH, AND
THE AETHER;
YOU CANNOT HAVE THESE OUTSIDE OF HIM.
 
 
And Kabir says: 
This body is not outside of God, it is in God. 
 
Nothing is outside of Him. 
The air
the earth, 
the aether, 
the fire, 
the water
-- nothing is outside of Him, 
because NOTHING is outside of Him. 
 
God has not outside.
 
Now let me explain it to you in this way: 
the rock has no inside, 
man has outside and inside, both. 
 
The rock has only the outside; 
God has no outside, 
He has only the inside. 
 
These are the three stages of growth: 
matter -- only the outside, no inside. 
 
There is no soul in it, 
no consciousness in it. 
 
Man is both outside-inside
-- because he is 
body-soul, 
matter-mind 
both. 
 
God has no outside. 
He is simply consciousness, simply soul.
 
Nothing is outside of god, 
so He cannot have any outer circumference. 
 
Matter has no center, 
God has no circumference, 
and man has both. 
 
That is the agony of man, and the ecstasy too.
 
Man is tremendous because 
he bridges matter and mind, 
he bridges the world and God. 
 
With one hand he holds matter, 
with the other he holds God. 
 
He is the bridge. 
 
Look at the beauty of your humanity, the glory... 
and that is your anguish too
-- because man is always pulled apart, torn apart. 
On one side matter pulls him, 
on the other side the call of God; 
on one side material possessions, 
on the other side love, prayer, meditation; 
on one side ambition, money, respect, 
on the other side silence, beauty, good. 
 
And man is torn apart. 
 
This is one state.
 
 
The other state is: 
you feel so fulfilled because you are both. 
 
In you is the meeting-point of God with the world. 
Man is a crossroads where God and the world meet.
 
Let me tell you: 
without you the world would be very empty. 
Without God the world could not be. 
Without matter also, the world could not be. 
Without man, the world can be 
-- but it will be very impoverished.
 
Let me repeat: 
without God there is no possibility of the world, 
and without matter too, the world cannot exist. 
Without man the world can exist and God can exist, 
but both will be impoverished. 
Without man, the agony will disappear, and the ecstasy too. 
 
God will not be able to dance and sing, 
and 
matter will not be able to reach to peaks and touch the feet of God. 
 
Without man, the bridge will be broken.
 
Man is the greatest glory, the most subtle bridge, the most impossible possibility
 
It should not happen; 
it is against all rules that man is. 
 
God is simple. 
God is pure consciousness, 
matter is pure unconsciousness both. 
 
He is polar: 
opposite meet in him, 
and contradictions meet in him.
 
 
Remember this: 
it is up to you if you want to turn it into an agony 
-- that is your attitude; 
 
it is up to you if you want to turn into an ecstasy
-- that too is your attitude. 
 
Agony is ecstasy looked at in a wrong way; 
ecstasy is agony looked at in the right way. 
And the poison becomes honey if your vision becomes right.
 
 
O KAZI, O PUNDIT, CONSIDER IT WELL:
WHAT IS THERE THAT IS NOT THE SOUL?
 
 
And Kabir says: 
What is there that is not in the soul? 
Don't talk about the VEDAS, O Pundit; 
and don't talk about the KORAN, O Kazi; 
and don't talk about the BIBLE and the DHAMMAPADA. 
 
What is there that is not in the soul itself? 
All the VEDAS are contained there 
-- because all the VEDAS have come out of the soul, flown out of the soul. 
 
The source is there within you. 
 
All the GITAS and BIBLES are born in you. 
 
Because Christ entered his soul, 
the BIBLE flowered. 
 
Because Moses entered his soul, 
the BIBLE flowered. 
 
Because Krishna entered into his innermost core of being, 
out came the beautiful BHAGAVAD GITA, the celestial song. 
 
Because Buddha penetrated his own soul, 
DHAMMAPADA was born. 
 
All is in your soul. 
 
When you seek in the VEDAS and the KORAN you seek in a wrong direction, 
and you are seeking a second-hand God. 
And God can never be second-hand; 
God has to be first-hand.
 
When you are seeking in the scriptures. 
you are seeking theories and not truth 
-- and truth is original, HAS to be original. 
 
The truth has to be born in you, it cannot be borrowed.
 
 
O KAZI, O PUNDIT, CONSIDER IT WELL: 
WHAT IS THERE THAT IS NOT IN THE SOUL?
 
 
Everything is within Him, within God, within the soul
-- and He is in everything.
 
 
THE WATER-FILLED PITCHER IS PLACED UPON WATER,
IT HAS WATER WITHIN AND WITHOUT.
IT SHOULD NOT BE GIVEN A NAME,
LEST IT CALL FORTH THE ERROR OF DUALISM.
 
 
The whole problem has arisen out of language: 
within and without, 
God and the world, 
matter and mind. 
 
The whole problem has arisen out of naming things. 
 
Don't name, 
drop language, 
be in a non-linguistic gap, 
and suddenly you see 
-- there is only one. 
 
Sometimes try a non-verbal approach.
 
That's what meditation is all about: 
looking at life without verbalization. 
 
Sit by the side of a tree and just look at the tree; 
don't even say it is a tree, 
don't say what kind of tree 
-- kajurina, pine, cedar. 
 
Don't call it any name, 
drop the names.
 
Sometimes look into somebody's eyes and don't call then any names 
-- man, woman, yours, friend, enemy, young, old, beautiful, ugly -- 
don't bring names in. 
 
Just look into the eyes, 
try to avoid verbalization, 
and suddenly you will come to a leap, 
a quantum leap, 
where you will be surprised to see that the observer has become the observed, 
the observed has become the observer. 
 
Then you don't know who is `I' and who is `thou'. 
 
These are the moments from where God enters you; 
His first footsteps are heard.
 
At least for one hour, drop out of language. 
 
To drop out of language is to drop out of religions; 
to drop out of language is to drop out of all that is man-created. 
 
Have you watched it?
-- language is very, very significant. 
 
Animals are silent, 
trees are silent; 
they don't agree, they don't have any scriptures. 
 
A tree is neither a Christian nor a Hindu nor a Mohammedan; 
it is simply there in its beauty, with no name. 
It does not even know its own name; 
those names are given by human beings. 
 
Your society is created through language, 
your knowledge is created through language. 
 
Just think, 
if suddenly a miracle happened and 
language disappeared from the world, 
what would be the difference between man and animal? 
 
What should be the difference between Hindu and a Mohammedan? 
 
There would be no difference. 
 
All distinctions are language-created.
 
So make it a small discipline. 
When I say `discipline' I don't mean to force it upon yourself. 
 
The word `discipline' means learning. 
When I say `discipline yourself', I mean learn.
 
Sit by the side of the tree, 
look at the rose, 
and don't utter words, 
outside or inside, 
Just be present. 
 
Let the rose open in your presence, 
and 
let your presence shower on the rose. 
 
Let there be a meeting with no language. 
 
As the rose is silent, so should you bee; 
as the rose is not saying anything about you, 
so please, don't say anything about the rose. 
 
The rose is not saying how beautiful a man you are. 
 
The rose is not saying you are man or woman, black or white. 
 
The rose is not saying anything; 
the rose is in tremendous silence, 
pulsating in silence. 
So should you pulsate. 
 
Sit by the side, look into the rose, just watch, 
don't let language arise. 
 
If words come, put them aside. 
Just remain indifferent to words. 
 
They will come; 
they are you old habit, 
they will not leave you so easily. 
 
You have been using them so much, 
exploiting them so much. 
You have been dependent on them so much that they will not leave you so easily: 
they will hover around, 
they will buzz around, 
they ill bug you. 
 
They will come and say, 
`Beautiful rose....' 
You remain indifferent, 
you don't cooperate. 
 
I am not saying that you start fighting; 
you simply don't cooperate 
-- that will do. 
 
 
Fighting never helps. 
The moment you fight you are getting into the mess, the confusion.
 
If you fight with a word, 
you will need another word to fight it with, 
remember. 
 
You cannot fight with a word without words. 
 
A word come and you say, 
`I am not supposed to have any words. 
Osho has said to sit silently.' 
 
These are all words. 
 
Or you say,
`Don't you know I am meditating? 
Don't come to me.' 
 
But this `meditation' is again a word.
 
You can fight only with words. 
 
To fight with words you will need more words, 
and you will get into the whole rut again. 
 
No, different, you be neutral. 
 
And they will buzz around for a few days. 
Then by and by they will feel that they are neglected; 
by and by they will feel you are no more interested; 
by and by they will feel that they are not welcome. 
 
And when words start feeling that they are not welcome, 
when thoughts start feeling that they are no welcome, 
they start disappearing. 
 
You are no more a host to them.
 
And one day suddenly you will be surprised: 
a few moments have passed 
-- the rose has been there, 
the sun has been there, 
the green trees have been there, 
you have been there -- 
and not a single word has crossed. 
 
You have tasted, for the first time, what meditation is. 
 
You have tasted Tao. 
 
You have had a glimpse into the being of Kabir and Krishna and Christ. 
 
You have tasted Bhagwan. 
 
You have come to see something of tremendous import, for the first time; 
and once tasted, 
you will welcome it more and more. 
 
Whenever you find time, you will sit silently. 
And there is no need to go to a rosebush; 
you can sit silently in your room 
-- the walls are as beautiful.
 
It is said about Bodhidharma that for nine years he sat facing the wall 
-- doing nothing, just facing the wall. 
 
Sometimes sit facing the wall, just look at the wall, the plain white wall
-- nothing to distract, nothing much to say. 
 
Anywhere, you can create the interval, the gap. 
When two thoughts have a gap between them, in that gap take a jump, dive in. 
 
Language is society, 
language is civilization
language is communism, 
language is Islam, 
language is Hinduism, 
Language is Christianity; 
and in the gap is Christ, 
in the gap is Mohammed, and 
in the gap arises the koran.
 
It is said that when Mohammed heard for the first time... 
of course, it is a parable 
-- he heard that a messenger from God was standing and telling him to recite, recite the name of God, recite His glory. 
 
The word `koran' means recite; 
that's from where the name `Koran' has come
-- because the first thing that Mohammed heard was, `Recite!' 
He was very much puzzled, and he said, 
`How to recite? I don't know!' 
 
And the anger said, 
`That's why! Recite 
-- because those who know, they cannot recite.' 
 
And Mohammed said, 
`I am very illiterate, and I don't even know language rightly. 
I cannot write and I cannot read.' 
 
And the angel said, 
`Precisely! That's why I say recite!
-- because those who know and can read and can write, they are lost in their knowledge. 
You are pure in this moment: recite. 
In this purity, God has spoken. 
In this purity, His own innermost soul has spoken.' 
In this very purity the beauty Koran was born.
 
Now, you need not go to the Koran. 
You can go to your innermost interval and 
again th messenger will come and say, 
`Recite!' 
 
I say it so to you because it has happened to me; 
it can happen to you. 
 
Whenever there is an interval, 
God's messengers are around you. 
 
When there is tremendous silence, 
God is within you. 
You are fulfilled.
 
 
IT SHOULD NOT BE GIVEN A NAME,
LEAST IT CALL FORTH THE ERROR OF DUALISM.
 
 
The moment you give a name to something, 
you have created the world as dual; 
you have brought a dualism, 
you have brought a subtle schizophrenia into the world. 
 
Whenever you say, `This is beautiful,' 
you have brought ugliness into the world. 
Don't you see it?
 
Whenever you say, `I love,' 
you have brought hatred into the world. 
 
Whenever you say, `You are my friend,' 
you have brought enmity into the world. 
 
Whenever you say, `This is good, right moral,' 
you have brought immorality into the world, 
you have brought the devil into the world. 
 
In deep silence, when you don't know what is good and what is bad, 
and you don't utter any labels and names, 
in that silence the duality disappears, 
the schizophrenia disappears, 
the split disappears. 
 
The world becomes one.
 
That oneness is God. 
 
And to live in that oneness is to be a sadhu, 
is to be a sannyasin.
 
 
KABIR SAY: 
LISTEN TO THE WORLD,
THE TRUTH WHICH IS YOUR ESSENCE.
 
 
When you are listening to your 
concepts, 
labels, 
names, 
language, 
you cannot listen to the ultimate word, 
you cannot listen to the LOGOS. 
 
Kabir calls it SABAD, the Word. 
 
It means exactly the same as the Bible says: 
 
`In the beginning was the Word'
 
-- it was not human, because it was in the beginning; humanity came long afterwards -- 
 
`and the Word was with God, 
and the World was God.'
 
 
Kabir uses the word `SABAD'.
 
`SABAD' means the word, the LOGOS, 
that which was before man was ever there, 
and that which will be there again when man has disappeared. 
 
It has nothing to do with our words: 
it is not linguistic, 
it is not part of language; 
it is OMKAR, 
it is AUM, 
it is the soundless sound of existence. 
 
 
It is what Zen Masters call 
 
`the sound of one clapping' 
 
-- unstruck, not by he clash of two. 
When you clap hands, it is a struck sound, 
a created sound -- 
 
and it is out of conflict, it is out of two.
 
No, there is a sound of one hand clapping
-- not out of conflict but out of such ultimate harmony, out of one. 
 
That is the word, the SABAD, the truth. 
 
 
 
But you have to drop your language before God can speak His language. 
 
 
 
You have to be utterly silent before He can convey His message.
 
 
 
But we have a very wrong notion: 
we think if we have to pray, 
we have to talk to God. 
 
No, prayer is more listening than talking; 
better listen rather than talk
 
You cannot improve upon God. 
 
Whatsoever you say is meaningless, 
whatsoever you say is ridiculous. 
 
He knows it already, so what is the point? 
 
You keep quiet, 
you remain in silence. 
 
Rather, you try to hear. 
 
Be sensitive; 
don't use the tongue, 
use the ear than the tongue. 
 
The prayer that comes out of the tongue is foolish, meaningless. 
 
You are advising God: 
you are saying, 
`Do it this way. Whatsoever you are doing is going wrong.' 
 
You say, 
`My wife is ill; make her well again. 
And I am getting old; give me more strength and longer longer life' 
-- and so on and so forth. 
 
All your prayers are your advice to God about how things should be.
 
A really prayerful man cannot advice God; 
he will say, 
`Thy will be done, thy kingdom come
 
whatsoever you are doing must be right. 
Maybe I cannot see why it is right, 
I cannot see even that it is right 
-- that is my ignorance. 
 
But don't listen to me. 
Even if in my ignorance sometimes I say something to you, please never listen to me; 
 
you go on doing whatsoever you are doing.
 
Real prayer is not a talk
it is a listening, a deep listening. 
 
One simply sits silently, open, sensitive, alert. 
 
Have you watched? 
 
Sometimes waiting for your beloved, your lover, your friend, a slight murmur in the trees, the wind passing by, or old leaves of the almond falling... and you rush out: 
`Maybe she has come; maybe he has come.' 
 
And it is nothing
-- just wind playing with old, dead leaves. 
 
You go again, again you wait, again something else: 
the postman moving in the neighborhood, footsteps, and you are again at the door. 
 
Just as you watch for your lover, for your beloved 
-- for small indications you remain alert -- 
in the same way a prayerful mind remains alert for God, for His word to arrive. 
And it arrives! 
 
The moment comes when the Koran arises in you; 
the moment comes when you start feeing the reality of the Vedas and the Gita. 
 
And when you have felt it at your innermost core, 
then scriptures are beautiful; 
then you can read. 
 
Then read as many scriptures as you can
-- it is fun, 
because then all the scriptures become real. 
 
you know, you become a witness of them.
 
The vice-versa is not true: 
you can go on reading the scriptures; 
just by reading the scriptures you will not arrive to truth. 
 
But if you have arrived, 
then all scriptures become true. 
 
Truth is first, scriptures are shadows, echoes.
 
 
KABIR SAYS: 
LISTEN TO THE WORD, THE TRUTH,
WHICH IS YOUR ESSENCE.
HE SPEAKS THE WORD TO HIMSELF;
AND HE HIMSELF IS THE CREATOR.
 
 
And there are not two persons: 
when god speaks, He speaks to Himself. 
There is no other. 
 
You be so silent that only God is; 
then He speaks to you 
-- but then He is speaking to Himself. 
 
It is a monologue, there is no other. 
He talks to Himself, 
He whispers to Himself.
 
That is possible only when you have completely effaced yourself. 
 
If you exist as `the other' he cannot whisper; 
or, 
He may go on whispering, you will not be able to hear. 
 
As the other you are blocked, as the other you are deaf. 
 
Drop the otherness: 
that is the meaning of surrender.
 
 
 
Just the other day somebody asked, 
`What is the meaning of surrender?' 
This is the meaning of surrender: 
drop your otherness. 
 
 
 
Don't think of yourself as the other, 
put aside your separateness. 
 
Don't say, `I am'; 
let Him be so totally that you are drowned in that totality, absorbed, lost. 
 
Be a wave in the ocean, 
but don't claim that you are separate from the ocean 
-- that is the meaning of surrender.
 
 
THERE IS A STRANGE TREE,
WHICH STANDS WITHOUT ROOTS AND BEARS FRUITS WITHOUT BLOSSOMING;
IT HAS NO BRANCHES AND NO LEAVES,
IT IS LOTUS ALL OVER.
 
 
Now Kabir says: 
God is the original cause. 
 
Of course, He cannot have another cause to Him. 
 
God is the creator and you cannot ask who has created Him. 
 
He is the uncaused cause.
 
 
THERE IS A STRANGE TREE... 
 
 
this God, this existence, is a strange tree... 
 
 
WHICH STANDS WITHOUT ROOTS...
 
 
Try to understand it; it is simple. 
 
The whole cannot be rooted in anything else 
because it is the whole; 
nothing exists outside it. 
 
The whole is rooted in itself. 
Now this will be a very strange tree 
-- rooted in itself. 
 
The tree has to be rooted in the earth; 
how can the tree be rooted in itself? 
But the whole has to be rooted in itself, 
there is nothing else.
 
There can be no cause to God, 
God is the ultimate cause. 
 
That is what we mean by `God': 
the ultimate cause, the uncaused one, 
which has always been, 
which will always be. 
 
There is none before it and none after it. 
God has no past and no future, 
God has only the present. 
God is eternal.
 
`It is a strange tree,' 
says Kabir, 
 
`which stands without roots and bears fruits without blossoming.' 
`It is very illogical,' 
he says. 
Existence is illogical. 
Or, there is a logic to its illogical. 
 
It is very strange, mysterious. 
 
It is not reducible to human syllogisms. 
It blossoms and bears fruits without blossoming.
 
 
IT HAS NO BRANCHES AND NO LEAVES, 
IT IS LOTUS ALL OVER.
 
 
How is it possible?
-- lotus all over? 
 
It is only and lotus and lotus; 
no roots, no leaves, no branches.
 
It is simply ultimate flowering. 
 
God is the ultimate, 
that which has already happened. 
There is nothing more to happen to it. 
 
God is not a seed. 
 
The seed is something which not yet a flower; 
something has to happen to the seed. 
 
God is that which has already happened, 
there is nothing more happen to it.
 
That is the meaning when we say God is perfect; 
there is no more growing; 
it has grown. 
It has always been in that state, 
the state of perfection.
 
 
... IT IS LOTUS ALL OVER.
TWO BIRDS SING THERE; 
ONE IS THE GURU, 
AND THE OTHER THE DISCIPLE.
 
 
Now God has divided Himself into many forms and goes on playing the game, the leela. 
 
Somewhere He is the man 
and 
somewhere He is the woman, 
and 
they lure each other, 
and 
they sing songs of love, 
and 
they dance of love. 
 
Somewhere He is the guru 
and 
somewhere the disciple 
-- the same polarity. 
 
Somewhere He is matter 
and 
somewhere He is mind; 
and 
somewhere He is the sound 
and 
somewhere He has become life 
and 
somewhere He has become death
... but the same polarity. 
 
`The disciple and the Guru' 
means the yin-yang, the male-female.
 
 
THE DISCIPLE CHOOSES THE MANIFOLD FRUITS OF LIFE...
 
 
And both are within you! 
 
The Master is your innermost core
-- the witness; 
and 
the disciple is your periphery, 
your world, 
the SAMSAR.
 
 
THE DISCIPLE CHOOSES THE MANIFOLD FRUITS OF LIFE
AND TASTES THEM, AND THE GURU BEHOLDS IN JOY.
 
 
And the Master inside you, 
the center inside you, 
beholds you in joy, 
in all your games. 
 
Have you watched it? 
 
Sometimes shift yourself to the standpoint of the Master and see yourself playing 
-- how many games you play: 
the game of love, 
the game of ambition, 
the game of anger, hatred -- 
all are games, all are games. 
 
 
But if you become too absorbed, 
you have become the disciple;
 
if you have become alert, 
you have become the Master.
 
 
This is the only change, 
the only transmutation that is needed, 
the only alchemy. 
 
Watch. 
 
Kabir is not saying, 
`Stop the games'; 
 
he is saying,
`Just you watch from the Master's standpoint too,'
 
Sometimes simply become the watcher, the witness, and see the disciple playing the games. 
 
You are talking to your woman and saying beautiful sweet nothing: watch. 
 
Enjoy from the Master's side. 
For a moment, shift your whole consciousness to the witness 
and see how beautiful a game you are playing.
 
If you can shift the Master to the disciple, 
from the disciple to the Master, 
 
you will never one caught in any game. 
 
Then the game will remain the game: 
you can play it as much as you want, to your heart's desire, 
but you will never be caught, you will never become identified. 
 
You will always remain free, free in the world: JEEVAN MUKTA 
-- free in life, dreaming and yet not dreaming.
 
The game that you are playing with me, of being a disciple, watch it. 
 
And sometimes, let your center become the Master, let the game be introverted. 
 
It is an extraverted game:
I am just trying to train you so that one day you can introvert the whole game. 
 
It is easier to play on an introverted stage, a projected stage. It is easy.
 
I am the Master and you are the disciple, 
so there is not much confusion. 
 
Things are simple: 
you have one role, I have another role. 
 
One day you have to shift it inside; 
you have to close the eyes and let your center be Bhagwan, you Master, and your periphery the disciple. 
 
And then play the game, the same game, and there will be tremendous energy released. 
 
A great understanding will dawn over you... 
the morning... 
the sun has risen... 
you will see your own game.
 
And remember, 
don't be tempted to stop it, 
there is no hurry. 
 
If you are tempted to stop it, 
again you become identified with the Master.
 
Identification has to be dropped. 
 
One has to be free to move 
from the Master to the disciple, 
from the disciple to the Master. 
 
This is freedom, this is liberation: 
to move in the polarities. 
 
It is very easy to get identified with the disciple; 
you are the disciple. 
 
Then there are Master who are identified with the Master: 
both are in the same run, in the same boat
Both are in a deep illusion. 
 
The real Master is one who is not identified with either, who knows,
`Both are my being, both are my polarities.'
 
And the Master sits at the center, 
and the disciple goes on playing, 
and the Master does not even interfere. 
 
He does not say, 
`Don't do this!' 
 
It is a fame; 
in a game everything is allowed 
-- yes, sometimes cheating too. 
In a game... in a game everything is allowed. 
 
 
 
 
The game is a game; 
one is not sincere, serious about it 
-- it is a game. 
 
But the witness remains.
 
And then, by and by, the game continues, 
and yet on a deeper layer it has stopped. 
 
 
The game continues on the surface
the waves go on playing on the surface
and the ocean is totally silent at the center. 
 
This is the state of being a Christ of a Buddha or a Krishna. 
 
 
 
 
That is what Krishna is trying to say to Arjuna, his disciple:
 
`Don't be worried about the game. 
 
Play! 
 
If it has come to be your part to play the game of a warrior and fight this war, fight. 
 
Just remain at the center 
and 
go on watching that this is a game. 
 
And nothing is to be serious about it.'
 
 
 
You will be surprised that Krishna is the only great Master in the world who is known to have cheated. 
 
And Hindus call him 
`the most perfect Master'. 
 
He is. 
 
Rama is not that perfect; 
he is very afraid of cheating, 
he is too sincere. 
Sincerity is his bondage. 
 
He is not relaxed. 
He is perfect saint: 
he had denied all that is wrong 
-- but that is seriously, 
and that shows that you are still taking the game very, very seriously. 
 
You are not taking it as a game.
 
Krishna is totally different: it is a game. 
 
He promises one day 
and 
forgets on another day.
 
He is really liberated; 
his liberation is perfect, without flaw. 
His liberation is without flaw 
because he knows all is a game. 
 
When all is a game and all is a dream, 
then why be bothered? 
 
He is not worried and bothered. 
He plays it and remains unattached.
 
 
 
 
Kabir is again a perfect Master. 
He never left the world 
-- he remained in the world, 
he remained a householder. 
 
He had a wife and children and he continued to do his work. 
He was a weaver, a poor man; 
he continued to weave, 
he continued to sell his cloth in the market, 
He lived a very ordinary life. 
 
He had thousands of disciples and 
they would come and they would say, 
`Master, why do you go on doing these things? 
You simply sit, 
you simply meditate, 
you simply rest. 
We are here, 
why should you do anything?' 
 
But he would say,
`No. Whatsoever game God has given to me, I have to play. 
 
And it is good, and I enjoy it.
 
I will miss it very much if I stop.
I will miss my customers in the market.
They wait for me, I weave for them, and 
God comes through them to purchase it. 
No, they will miss me very much. 
 
And who will weave such beautiful clothes for them? 
Nobody can do it as beautifully as I can do it.'
 
The whole day he would weave, and 
by the evening he would go to the market 
-- as in India weaver go to the market to sell their clothes, 
whatsoever they have manufactured. 
And to each customer he would say, 
`Ram. So, God, you have come? You were waiting? 
For you I made a really beautiful piece. 
And it is going to last. 
And I have not only woven it, 
I have put my whole heart in it. 
Take care of it; it has been made through love.' 
 
He continued. 
He remain ordinary, and yet with tremendously extraordinary awareness. 
 
 
 
The Master is within you, your center; 
and the periphery is your disciple. 
 
 
 
When your center arisen, 
then the outer Master is just a reflection. 
Then you are grateful to the outer Master 
because he has pointed to the inner.
 
 
THE DISCIPLE CHOOSES THE MANIFOLD FRUITS OF LIFE AND TASTES THEM,
AND THE GURU BEHOLDS HIM IN JOY. 
WHAT KABIR SAYS IS HARD TO UNDERSTAND:
THE BIRD IS BEYOND SEEKING,
YET IT IS MOST CLEARLY VISIBLE.
 
 
The center is beyond seeking. 
 
You cannot seek it because it is already there; 
it cannot be sought. 
It just has to be discovered. 
It is already there.
 
 
 
A beautiful anecdote Prembodhi has sent me 
-- a joke by Dick Gregory, the black American comedian....
 
You white folks must be really crazy
-- like when you came to America you claimed you discovered a country that was not only being occupied at the time by someone else, by the American Indians, but actually being used by them. 
 
And you say you discovered it? 
You must be crazy.
 
It is like me and my lady meet you and your lady as you come down the street in a beautiful, brand new Cadillac, and my lady would say, 
`Wow! What a beautiful car! I wish it was mine.' 
 
And I would say, 
`Martha, let us DISCOVER it!'
 
Just the American way: let us discover it!
 
 
 
The inner bird, the eternal bird, is there; 
you have to discover it on the American way. 
 
It has never been lost. 
It is already occupied. 
And you are already using it! 
 
You may not know it; 
you are already using it. 
 
You are centered in it. 
Without it you would fall to pieces; 
it is holding you together. 
 
So you can discover it in the American way; 
`Martha, let us discover it!'
 
It is beyond seeking, because in fact it is the seeker
-- how can the seeker be sought? -- 
and it is the sought. 
 
 
It is the journey and it is the goal; 
it is the beginning and it is the end. 
It is the disciple and it is the Master.
 
 
THE BIRD IS BEYOND SEEKING,
YET IT IS MOST CLEARLY VISIBLE.
THE FORMLESS IS IN THE MIDST OF ALL FORMS. 
I SING THE GLORY OF FORMS.
 
 
And Kabir says:
I sing the glory of forms, 
because I cannot sing the glory of the formless. 
 
You cannot sing the glory of God; 
that is not possible. 
 
It is difficult to reduce Him a song, 
it is difficult to reduce Him the words. 
 
So Kabir says: 
Okay, it is impossible to sing the glory of God?
 
I will sing the glory of the manifold forms. 
I will sing the glory of the rose flower, 
I will sing the glory of the human eye. 
I will sing the glory of the river in the night, 
I will sing the glory of the white cloud,
I will sing the glory of the sun and the stars.'
 
So let us sing the glory of the manifold forms 
-- and that will be an indirect praise of God. 
 
God cannot be praised directly; 
one has to be very indirect. 
 
You can offer your praise to God through a rose flower, through the beautiful rock, through a beautiful woman or man. 
 
You HAVE to sing the glory of the existence.
 
And that is the only way to worship God. 
 
Don't go to the mosque, 
and don't go to the temple, 
and don't go to the gurudwara. 
 
Sing the glory of this beautiful cosmos around you: 
sing the new leaf on the tree, 
and sing the glory of the new dewdrop on the grass; 
sing the glory of the stars and the sky, 
sing the glory of human love. 
 
Create poetry, 
create sculpture, 
create songs, 
be creative 
-- because that is the only way to offer yourself to the feet of the Creator.
 
Says Kabir: 
Only when you are creative are you close to the creator
 
 
 
 
sammasatiサマサティ
(right remembrance)
正しく想起する。
 
 
『The last word of Buddha was, sammasati. 
 Remember that you are a buddha – sammasati.』
 
 
瞑想と愛 meditation & love
 
 
 
 
beloved osho
prem mashal
 
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OSHO Transformation Tarot

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