osho tarot

osho transformation tarot

Renewal

Renewal
 
f:id:premmashal:20170727112730j:image
 
Renewal / 新しいものに変えること
 
The heritage of the Buddha
 
ゴータマ・ブッダの財産
 
 
 
commentary(解説)…
 
あなた自身の感じていることが完全に正しいとされていて
…しかもあなたが、自分はまったく正しい!と感じる…
そのような状況においてすら、
それでもなお、
これまでにあなたが知ってきたあらゆることを超えている、
なにかの可能性に対して開いていなさい。
 
過去の体験から飛び出して、
まったく新しい次元に飛び込みなさい。
 
 
 
osho…
 
この物語をあなた方に話そう…
 
 
ゴータマ・ブッダが光明 enlightenment を得たとき、
最初にしたことは彼の家族のもとに帰ったことだった
…そうすれば、家族は彼に何が起こったのか見ることができるからだ。
 
それは人間には自然なことだ、
彼の父親、妻、子供を思い出すことは。
 
今では彼は分かち合うものを持っている、
そして
彼はそれをみんなへ分かち合おうとしている。
 
彼がかつて愛した全ての人たちを
思い出したことは自然なことだった。
 
 
 
しかし
彼の妻はとても怒っていた
…それも人間には自然なことだ。
 
 
 
ある夜、突然、
この男は逃げた、
彼女になにも告げずに。
 
彼女は偉大な才能や知性の女性で、
誇り高かった。
 
美しい女性!
その当時最も美しい女性。
 
 
その傷は深かった。
 
 
そしてあなたは驚くだろう、
その傷はゴータマ・ブッダが彼女から去っていったことではなかった
…それは問題ではなかった。
 
彼女はこの男を途方もなく愛していたので、
もし彼が彼の内側を探究するために森へ行くことを望むならば、
彼女はそれを許しただろう。
 
その傷は
彼が彼女になにも言わなかったこと、
彼が彼女を信頼しなかったこと
…それが傷だった。
 
 
 
その違いを見てごらん!
 
彼女は普通の女性ではなかった。
 
 
 
これが彼女を傷つけたことだった、
 
「なぜ彼は私を信じることができなかったの?」
 
もし彼が尋ねたら、
もし彼が言ってくれたら、
 
「私は世界や王国やあなたや子供に関心はありません。
突然私は幻滅した、
私は”私は誰なのか?”という
私の内側の探究のために森へ行くことを望む。」
 
彼女は許しただろう。
 
もちろん、彼女の涙とともに、
しかし
彼女は勇敢な女性だった
…彼女は妨げなかっただろう。
 
 
 
彼女はこの男を愛していた、
愛はいつも自由を与える。
 
 
 
だから、それは問題ではなかった!
ゴータマ・ブッダが逃げたことは。
 
問題は彼がなにも言わなかったことだった。
彼は泥棒のように逃げた。
 
 
 
ゴータマ・ブッダがやって来たとき、
彼女は自然に怒った。
彼女は急に激怒し、
これが中心のポイントだった。
彼女は言った、
 
 
「なぜあなたは私に告げなかったの?
私はあなたを妨げることはしなかったでしょう、
あなたは私を知っている
…あなたは完璧に私を知っている。
私たちは何年も一緒に住みました。
 
私があなたを妨げたことが1度でもありましたか?
 
私はあなたをとても深く広く愛しました、
だから
もしあなたが独りで森へ行くことを望むならば、
私はあなたを許したでしょう。
 
私は苦しんだでしょう!
しかし
それは私の問題にはならなかった。
 
でも、
私はあなたの探究の壁になることはしなかったでしょう。
なぜ私に告げなかったの?」
 
 
それは彼女が何度も何度も尋ねた質問だった。
 
 
 
それで
彼女の怒りの中で、彼女は彼女の息子を呼んだ。
 
 
 
ゴータマ・ブッダが去ったとき、
その息子は生後まだ一ヶ月だった、
今では彼は12歳になっていて
何度も何度もこう尋ねていた、
 
「私の父はどこにいるのですか?
私の父は誰ですか?」
 
彼女は息子を呼んで言った、
 
…息子の名前はラーフラだった…
 
「この人がおまえの父親です。
彼は臆病者のように逃げました。
この人があなたに誕生を与えました。
さあ、あなたの財産を尋ねなさい。」
 
彼女はあざけていた、
なぜならゴータマ・ブッダは今では乞食だったからだ
…なんの財産?
なにを彼は持っているのか?
 
その女性は本当に怒っていた
彼女は子供に言った、
 
「あなたの財産を尋ねなさい!
この人はあなたの父親です
…なにをあなたに与えるのでしょうか?」
 
 
 
そしてゴータマ・ブッダは笑った、
 
 
 
あなたは彼がなにをしたのか知っているかい?
 
彼は子供をサニヤス(弟子 disciple / 探究者)に入信した。
 
彼は彼の乞食腕を子供に与えて言った、
 
 
「私は本当はこのためにやって来たのだよ。
私は見つけた、
私は私の息子も見つけることを望んでいるよ。
 
そして、ヤショダーラ
…それは彼の妻の名前だった…
この怒りを終わりにしなさい。
それは今となっては重要ではない、
なぜなら
あなたが怒っているその男はもういないのだから。
 
 
 
私は死んで
そして
私は再び生まれた。
 
 
 
私はあなたの激怒を理解できるよ、
しかし
あの夜にあなたから去ったあの男はもういないんだ。
 
あなたは誰と話しているのかな?
 
私を再びよく見てごらん!」
 
 
彼女の目は涙でいっぱいだったけれども、
彼女はゴータマ・ブッダを見た
…そして認識した、
 
 
「そうだ、この人はあの男ではない。
見た目は同じだ、
体も同じだ、
しかし
霊的に質が違う
…おぼろげにだが導師 master がそこにいた。」
 
 
そして全ての彼女の怒りが消えた。
 
 
ライオンのうなり声…
彼女はゴータマ・ブッダの足に触れた、
入信(イニシエーション)を尋ね、
サニヤシン(弟子 disciple / 探究者)になった。
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
The Perfect Master, Vol 2
 
Talks on Sufi Stories
 
Talks given from 01/07/78 am to 10/07/78 am 
English Discourse series
 
Chapter 7
Chapter title: The Lion’s Roar
7 July 1978 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 7 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 Lion’s Roa
 
 
 
AT THE TIME OF KING MAHMUD, THE CONQUEROR OF GHAZNA, THERE LIVED A YOUNG MAN BY THE NAME OF HAIDAR ALI JAN. HIS FATHER, ISKANDAR KHAN, DECIDED TO OBTAIN FOR HIM THE PATRONAGE OF THE EMPEROR, AND HE SENT HIM TO STUDY SPIRITUAL MATTERS UNDER THE GREATEST SAGES OF THE TIME.
 
HAIDAR ALI, WHEN HE HAD MASTERED THE REPETITIONS AND THE EXERCISES, WHEN HE KNEW THE RECITALS AND THE BODILY POSTURES OF THE SUFI SCHOOLS, WAS TAKEN BY HIS FATHER INTO THE PRESENCE OF THE EMPEROR.
 
”MIGHTY MAHMUD,” SAID ISKANDAR, ”I HAVE HAD THIS YOUTH, MY ELDEST AND MOST INTELLIGENT SON, SPECIALLY TRAINED IN THE WAYS OF THE SUFIS, SO THAT HE MIGHT OBTAIN A WORTHY POSITION AT YOUR MAJESTY’S COURT, KNOWING THAT YOU ARE THE PATRON OF LEARNING OF OUR EPOCH.”
 
MAHMUD DID NOT LOOK UP, BUT HE MERELY SAID, ”BRING HIM BACK IN A YEAR.”
 
SLIGHTLY DISAPPOINTED, BUT NURSING HIGH HOPES, ISKANDAR SENT ALI TO STUDY THE WORKS OF THE GREAT SUFIS OF THE PAST, AND TO VISIT THE SHRINES OF THE ANCIENT MASTERS IN BAGHDAD, SO THAT THE INTERVENING TIME WOULD NOT BE WASTED.
 
WHEN HE BROUGHT THE YOUTH BACK TO THE COURT, HE SAID, ”PEACOCK OF THE AGE! MY SON HAS CARRIED OUT LONG AND DIFFICULT JOURNEYS, AND AT THE SAME TIME TO HIS KNOWLEDGE OF EXERCISES HE HAS ADDED A COMPLETE FAMILIARITY WITH THE CLASSICS OF THE PEOPLE OF THE PATH. PRAY HAVE HIM EXAMINED, SO THAT IT MAY BE SHOWN THAT HE COULD BE AN ADORNMENT OF YOUR MAJESTY’S COURT.”
 
”LET HIM,” SAID MAHMUD IMMEDIATELY, ”RETURN AFTER ANOTHER YEAR.”
 
DURING THE NEXT TWELVE MONTHS, HAIDAR ALI CROSSED THE OXUS AND VISITED BOKHARA AND SAMARKAND, QASR-I-ARIFIN AND TASHQAND, DUSHAMBE AND THE TURBATS OF THE SUFI SAINTS OF TURKESTAN.
 
WHEN HE RETURNED TO THE COURT, MAHMUD OF GHAZNA TOOK ONE LOOK AT HIM AND SAID, ”HE MAY CARE TO COME BACK AFTER A FURTHER YEAR.”
 
HAIDAR ALI MADE THE PILGRIMAGE TO MECCA IN THAT YEAR.
 
HE TRAVELLED TO INDIA; AND IN PERSIA HE CONSULTED RARE BOOKS AND NEVER MISSED AN OPPORTUNITY OF SEEKING OUT AND PAYING HIS RESPECTS TO THY TREAT DERVISHES OF THE TIME.
 
WHEN HE RETURNED TO GHAZNA, MAHMUD SAID TO HIM, ”NOW SELECT A TEACHER, IF HE WILL HAVE YOU, AND COME BACK IN A YEAR.”
 
WHEN THAT YEAR WAS OVER AND ISKANDAR KHAN PREPARED TO TAKE HIS SON TO THE COURT, HAIDAR ALI SHOWED NO INTEREST AT ALL IN GOING THERE. HE SIMPLY SAT AT THE FEET OF HIS TEACHER IN HERAT, AND NOTHING THAT HIS FATHER COULD SAY WOULD MOVE HIM.
 
”I HAVE WASTED MY TIME, AND MY MONEY, AND THIS YOUNG MAN HAS FAILED THE TESTS IMPOSED BY MAHMUD THE KING,” HE LAMENTED, AND HE ABANDONED THE WHOLE AFFAIR.
 
MEANWHILE, THE DAY WHEN THE YOUTH WAS DUE TO PRESENT HIMSELF CAME AND WENT, AND THEN MAHMUD SAID TO HIS COURTIERS, ”PREPARE YOURSELVES FOR A VISIT TO HERAT; THERE IS SOMEONE THERE WHOM I HAVE TO SEE.”
 
AS THE EMPEROR’S CAVALCADE WAS ENTERING HERAT TO THE FLOURISH OF TRUMPETS, HAIDAR ALI’S TEACHER TOOK HIM BY THE HAND, LED HIM TO THE GATE OF THE TEKKIA, AND THERE THEY WAITED.
 
SHORTLY AFTERWARDS, MAHMUD AND HIS FOUR TIER AYAZ, TAKING OFF THEIR SHOES, PRESENTED THEMSELVES AT THE SANCTUARY.
 
”HERE, MAHMUD,” SAID THE SUFI SHEIK, ”IS THE MAN WHO WAS NOTHING WHILE HE WAS A VISITOR OF KINGS, BUT WHO IS NOW ONE WHO IS VISITED BY KINGS. TAKE HIM AS YOUR SUFI COUNSELLOR FOR HE IS READY.”
 
THIS IS THE STORY OF THE STUDIES OF HIRAVI, HAIDAR ALI JAN, THE SAGE OF HERAT.
 
 
 
 
RELIGION IS A RISK, A REBELLION, AND A REBIRTH, RELIGION is not a consolation, it is not conformity, it is not convention. 
 
Religion is not part of the world – it is something of the beyond.
 
Religion cannot be learnt: it can only be imbibed. 
 
There is no study which is going to help you to become religious. 
 
All studies lead astray.
 
Religion is not a kind of learning. 
On the contrary, it is unlearning.
 
Not that you have to know more, but that you have to come to a point where all knowing disappears, and you become innocent, and you are a child again. 
 
And again the wonder is fresh and the mystery of life is revealed to you.
 
The knower lives in his mind. 
And the mind goes on pretending that is knows. 
And because the mind pretends that it knows, it demystifies existence. 
Knowledge is the most irreligious phenomenon there is in the world – because without the experience of the mysterious there is no possibility of being in contact with God. 
The mystery is the door.
 
Knowledge has to be dropped so that you can open your eyes again like a child – fresh, young, full of wonder, knowing nothing, or, only knowing that you know nothing.
 
These few things have to be understood before we can enter into this beautiful story.
 
Why do I call religion a risk? 
and not only a risk but the greatest? 
Why? 
 
Because you have to lose yourself. 
 
There are other risks in life, but they are small risks. 
 
You have to lose your money, or you have to lose your prestige, or you have to lose your wife... or this or that. 
 
But in religion, nothing less than your totality is required – you have to lose yourself. 
 
Naturally, one shrinks back one is frightened. 
 
It is a jump out of the ego and into the ego less abyss. 
 
It is a discontinuity with the past, with all that you have thought you are. 
 
It is a breakthrough.
 
You lose your identity – it is a great crisis in identity. 
 
You have known yourself as this or that – a name, a form, a society, a nation – religion requires that you lose all your identity. 
 
A religious person is neither an Indian nor a Chinese, neither a Hindu nor a Mohammedan. 
A religious person is neither black nor white. All these things are stupidities.
 
Then WHO IS a religious person? 
 
He is not a person at all, but only a presence. 
 
He drops his personality. 
 
He cannot say who he is. 
He cannot define himself. 
 
But in that indefinable state of consciousness, he knows who he is. 
 
This is a paradox: 
those who know who they are don’t know; 
and 
those who are ready to risk their whole identity and come to a point where they don’t know who they are, only they are the people who become capable of knowing. 
It is a gamble.... Very few people have that much courage.
 
Religion is not for the cowards. 
 
For the cowards is politics. 
 
Religion is not for the inferior. 
For the inferior is politics. 
The WHOLE political world depends on the inferiority complex. 
When a man feels himself to be nothing, nobody, he starts projecting himself in the world of ambition – politically he wants to become somebody, a president, a prime minister. 
Or, money wise he becomes a millionaire, famous. 
Or he wants to become a Nobel Laureate, or something....
These are the ways of ambition. 
 
And why does ambition arise in the first place at all? 
 
It arises out of the inferiority complex. 
 
You feel inferior within yourself, you feel nobody. 
It hurts
It is like an open wound. 
You want to hide it. 
 
You become occupied in ambition. 
 
You rush away from yourself as far as you can. 
You want to forget yourself! 
 
You want to get occupied in the world of money, power, prestige.
 
 
Religion is for those 
who are ready to go into this nothingness of their being, 
who DON’T think that they have to be somebody. 
 
ALL that they want is to know who they are. 
 
They don’t want to be somebody. 
 
They don’t project. 
 
They simply want to enter into the innermost shrine of their being and to see what is there. 
 
If it is nothingness, then it is nothingness. 
 
Then nothingness is beautiful. 
Then THIS is our nature. 
Then there is no problem, it is not a wound. 
 
One need not search for any medicine for it; 
it needs no healing.
 
 
The ambitious person runs out, afraid to encounter nothingness. 
 
The religious person rushes in to know 
”What is this nothingness that I am?”
 
Risk is there. 
Death is there. 
But out of this death is resurrection, is rebirth. 
 
But if you go to the temples and the churches and the mosques, you will find a totally different kind of person praying there – he is cowardly. 
His God is out of fear. 
He is as ambitious as anybody else. 
He is seeking support of the God so that he can succeed in his ambition. 
He is not interested in God himself. 
He wants to exploit God too, in some way or other. 
He has a motivation. 
He is cowardly, and out of his cowardliness he has created a great religion, ritual – the priest, the church.
 
 
Religion is in the hands of irreligious people. 
A Mahavir, a Buddha, a Mohammed, a Mansoor, a Rumi, a Kabir, a Nanak –
these are not people who are afraid. 
These are NOT people who are praying out of fear! 
They are praying out of love, not out of fear. 
They are praying out of sheer joy. 
They are praying out of thankfulness. 
They are not asking for anything from God – because God has already given all that is needed.
 
The real religious person needs to be immensely courageous to enter into his nothingness. And inside there is a GREAT nothingness... as vast as the sky, as infinite as the sky.
 
There is an outer sky 
and  there is an inner sky. 
 
The worldly person moves out, 
the religious person moves in. 
 
To move out is very easy, 
because millions are moving there. 
You can become part of the crowd; 
you need not have any individual courage of your own. 
You can simply ride on the mob psychology. 
All the people are doing something – you can become part of it. 
Man is an imitator. 
If anything proves that man comes from the monkeys it is his tremendous capacity to imitate.
 
 
But to go in, you are alone. 
Absolutely alone. 
Nobody can be there with you, 
not even a friend. 
Great courage is needed for this internal journey – the courage to be alone. 
 
But only those who are ready to be alone will be able to know what God is – 
because God is found in your innermost aloneness. 
God is the innermost center of your aloneness.
 
God is not found as an object: 
God is found not as the sought but as the seeker. 
God is NEVER found there: 
God is always found HERE. 
 
Never then: 
always now. 
 
God is not a goal, distant from you: 
God is your very consciousness, 
your very being, 
your very existence.
 
But for that, this courage is needed – 
courage to be alone, 
courage to drop the attachment to the crowd, 
courage to drop ambitions, projections, 
courage to be a non-entity. 
 
That’s why the other day I said: 
I am a very ordinary person, extraordinarily ordinary. 
And I would like you also to become extraordinarily ordinary – because in that VERY ordinariness, God is found. 
 
To try to be somebody, 
to try to be special, is the way of ambition and the way of the ego. 
 
 
And the ego never meets God.
 
 
That’s why the other day I told you that I am not perfect – or, I am perfectly imperfect. 
 
And that’s what I would like you to be too. 
Imperfect – perfectly imperfect. 
 
Then you can relax. 
Then there is no way to go anywhere, and no need. 
Then there is no ideal to be fulfilled. 
Then you are not constantly trying to improve upon yourself – you simply relax. 
 
You are in a let-go. 
 
And when you are in a let-go, a prayer arises from the very ground of your being – which is not DONE by you. 
It arises as fragrance arises out of flowers, as light falls from the stars. 
 
 
It naturally arises! 
 
 
And when prayer is natural, 
it has tremendous beauty, 
tremendous power. 
It liberates.
 
Be courageous. 
 
And let me repeat: 
the greatest courage is to be non-ambitious.
 
Religion is not a formality; 
it is not a kind of behavior; 
it is not a certain etiquette. 
 
You can learn the behavior of the religious people. 
You can go through the whole act of being religious. 
You can bow down in the temple, you can pray, you can even manage tears to flow down your cheeks. 
And deep down you know you are not in it. 
It is just a put-on act. 
Maybe you have become very skillful in it. 
You have done it so long that it looks almost natural, but it is not. 
 
Your heart is not in it.
 
You can say to your wife during the day a hundred times, 
”I love you.” 
But if your heart is not in it, you know that these words are dead, that these words have no wings. 
 
And you know that moment also when you really love, and you say, 
”I love you.” 
And the difference! 
 
And the difference is immense. 
 
The words are the same; 
there is no way to detect any difference in the words. 
 
No phonetic analysis, 
no analysis of the sound, 
is going to find any difference. 
 
But you know: 
when you love, those words are no more ordinary – they are radiant, they have a luminosity, they are aflame. 
Your heart beats in them, they are alive.
 
And when you are just repeating it because it has to be repeated – because there are books in the world like Dale Carnegie’s books and Napoleon Hill’s books, which go on saying that even if you don’t love, go on repeating – it helps. 
It lubricates relationship. 
 
Maybe they are right, it lubricates, 
but it is not the true thing. 
 
You may live a smooth life, but just to live a smooth life is worthless. 
 
One has to live a life of passion and prayer and love – not just a smooth life. 
 
One has to live a life of adventure, of exploration. 
 
NOT just a smooth life! 
 
One has to live totally. 
 
One’s life torch has to burn from both ends – even though it is only for one single moment, but then that single moment is eternity. 
When you live at the optimum, then you know what life is. 
And then you know the celebration of it and the benediction of it.
 
Religion is not a formality. 
 
Avoid formalities. 
If you really want to be religious some day, avoid formalities. 
 
The greatest danger with formality is that if you become accustomed to formality you will never become aware that you are missing the real thing. 
 
The man who carries false coins and thinks they are real coins will not search for the real. 
 
That is going to be his misfortune.
 
Never be formal about religion. 
Never be a Christian or a Hindu or a Mohammedan – these are all formalities. 
 
Be prayerful, but not in a formal way. 
Let prayer arise. 
Wait for it. 
Long for it! 
Search for it!
 
 
Imitation is borrowed. 
Formality is borrowed. 
 
OTHERS teach you what to do. 
And religion requires a mature person, 
not just a person who is like a parrot.
 
It is not a formality because it is not part of culture, civilization, society. 
In fact, religion is basically asocial – not anti-social but asocial. 
 
It takes you beyond society. 
 
You are caught up by the society, 
you are conditioned by the society. 
 
The society is your prison It does not allow you to move out of its boundaries. 
It gives you enough rope so that you can have a certain feeling of freedom, but you are not free. 
 
No society allows freedom. 
No society exists for freedom. 
 
The name of freedom is being exploited, 
but no society is free.
 
To have a free society will mean to have no society at all – then there will be pure individuals. 
 
And all that we know as society will be just a formal arrangement: like the post office and the railway department – a formal arrangement. 
 
No imposition of any inner structure. 
No imposition of any obedience, but a help, a nourishing help, so that everybody can become himself. 
Not that he has to conform to a certain mould.
 
No society yet exists which is religious, not even the Indian society. 
Indians like the idea very much, and their so-called gums go on roaming around the world and declaring to the world that India IS religious – it is all nonsense. 
 
Formally they are right, 
but religion has nothing to do with formality.
 
Religion is rebellion; it is the spirit of rebellion. 
Rebellion of the individual. 
Rebellion of the soul. 
Search for freedom, and ultimate freedom. 
 
Great courage is, of course, needed. 
Guts are needed. 
 
That’s why so many people think they are religious, but very few are. 
 
Only once in a while do you find a religious person.
 
 
AND REMEMBER THAT RELIGION IS NOT SCHOLARSHIP. 
You to can learn the Vedas and the Bible and the Koran, and you can become REALLY efficient, yet you will not be religious. 
 
The same work can be done by a computer in a far better way. 
Only one thing the computer cannot do, and that is: it cannot feel. 
The computer can think. 
Now we have machines which can think, but no machine can feel.
 
Religion has something to do with the feeling part of your being, 
not with the thinking part of your being. 
 
You can study, 
you can become very knowledgeable, 
you can be burdened with great knowledge, 
but all this burdening slowly slowly will dry the juices of your heart. 
 
This knowledge will be like rocks, and your heart will flow no more. 
Your heart will be too much surrounded by rocks. 
It needs a little freedom to flow. 
It is a small stream of love. 
Arid only that small stream of love knows how to go to God. 
 
No rock can go to the ocean – only that small stream of love knows how to reach the ocean. 
 
And it needs no maps, no guidebooks. 
 
It simply knows. 
The knowing is intuitive.
 
Every man simply knows how to love – there is no need to teach him. 
 
What is needed then? 
 
All that is needed is a loving atmosphere where the spirit can be imbibed. 
 
That’s what happens when you go to a Master, when you enter a Sufi TEKKIA – a Sufi school, or a Buddhafield, or when you enter into the energy world of a Master: 
you are going into a magnetic field 
where love is flowing, 
where many hearts are dancing, 
where minds have been put aside, 
where feeling has become supreme. 
Just all that you need is a climate.
 
The Master is a climate, an atmosphere, in which you suddenly become aware of your own potential. 
 
Not that the Master gives you something – there is no need! 
 
All that is needed has always been given to you by God. 
 
But in the presence of the Master, 
some chord in your heart starts responding, 
as if somebody is playing music and the very hearing of it and a dance arises in you. 
 
Your whole body wants to dance. 
You are in the grip of the music; 
it has touched and moved your heart. 
You are connected, bridged.
 
A Master is a musician. 
He sings a song. 
He lives a song. 
He vibrates, pulsates a certain melody. 
 
And those who are intimate with him, 
those who allow themselves to be close to him, 
those who can be in a kind of let-go with him, 
those who relax with him... 
this is what sat sang is: 
 
 
relaxing with a Master, 
dropping your tensions. 
 
 
There is a pool of energy; 
if you drop your tensions, 
suddenly you will become aware of your own pool too.
 
 
 
A very famous ancient story:
 
It happened, 
a small group of sheep was passing through a valley. 
A lioness jumped from one side to the other side, from one hillock to another hillock. 
And just while she was jumping, she gave birth to a child. 
The child fell into that small group of sheep.
 
The child was brought up by the sheep. 
Naturally, the child knew from the very beginning that he was a sheep. 
He never became aware of his being a lion – although he was a lion! 
 
Just by forgetting, your nature does not change. 
 
He became very big, but the growth came so slowly, so slowly, that the sheep also accepted him – he was a freak child, it appeared. 
Something strange, eccentric, a little bit off the track, outlandish, but in every other way he was a sheep. 
Absolutely vegetarian he was, and walked like sheep, and lived with sheep, and talked like sheep.
 
One day this miracle was seen by another lion. 
An old lion passing by looked at this miracle – he could not believe his eyes. 
It was impossible! 
The young lion was walking with the sheep and the sheep were not afraid. 
They were going so together in such great friendship – he could not believe his eyes! 
He had never heard of such a thing.
He rushed to catch hold of the lion. 
 
”What has gone... has he gone mad or something?” 
 
And the sheep escaped, and the sheep lion also escaped, naturally – so much afraid, trembling. 
 
But the old lion became very curious, and somehow he got hold of him, took him to the river. 
 
And he was NOT willing to go. 
He was shrinking back and holding back, and he was saying, 
 
”Just leave me, please. Leave me alone! Let me go with my people.”
 
I know this story, because this is what I go on doing to you every day, and you say, 
 
”Leave me alone. 
Let me be a Hindu or a Mohammedan or a Christian – let me go to my people! 
Where are you taking me? 
I am just a sheep, and I am perfectly happy. Don’t disturb me!”
 
But the old lion persisted He forced the young lion to the river, and there they both looked into the river, the silent river, no ripples. It was like a mirror. 
And the old lion said, 
 
”Look, you are not a sheep. Look in the river!”
 
Just the look... and do you know what happened? 
 
A great lion’s roar, suddenly! 
 
This is what Zen people call ’sudden enlightenment’. 
 
It was not a gradual process. 
 
Not that he said, 
 
”Okay, I will think about it.” 
 
Not that 
 
”First I will have to go to school and study how to be a lion.” 
 
Not that 
 
”Sir, I am very grateful to you – let me become your disciple. 
And, slowly slowly, one day, in this life or in some other life, 
I will attain to this enlightenment
I am grateful that you have showed me the path.”
 
 
Nothing of this sort.
 
 
Just SEEING his face and seeing the old lion’s face similar, a roar exploded. 
 
In a single moment! 
 
In fact, in no time, 
with no interval of time. 
Timelessly. 
Instantly. 
Immediately... 
the sheep disappeared and there was a young lion.
 
This is the meaning of being with a Master.
 
You are not what you think you are. 
 
You have been taught you are this and that. 
 
You are not these small identities, these small egos. 
 
You are vast. 
 
You are infinite. 
 
You are eternal. 
 
TAT-TVAM-ASI: Thou ART That! 
Not less than that. 
You are gods and goddesses. 
 
 
But you have fallen into many traps.
SO IT IS NOT a question of studying. 
 
 
Religion has to be imbibed from someone who has arrived. 
 
It is from a Master to a disciple. 
 
It is not from the book to the student. 
 
It is from the ALIVE Master to the alive disciple. 
 
It is a transmission of insight.
 
The Master is not a person 
but only a climate, a music, a silence. 
 
If you love, you also become silent – because whatsoever you love, you become like that. 
 
Remember it! 
 
Be very cautious in loving something, 
because whatsoever you love, 
you will become that.
 
 
The man who loves money, becomes money. 
He thinks only in terms of money and nothing else. 
The man who loves things, possessions, himself becomes a possession and nothing else, becomes a thing. 
 
 
Love something great! 
If you love a flower, it is better than loving money. 
If you love the moon, it is better than loving a house. 
If you love a woman, a man, a child, it is better than loving power and prestige.
 
 
But if you can find a Master and fall in his love, 
then that is the door to the divine – 
because on this earth, nothing is closer to God than a Master. 
 
And the difference between you and the Master is not of quality: 
the difference is only of remembrance.
 
 
Remember again the old lion and the young lion. 
 
What is the difference? 
 
There is no existential difference, 
no difference at all fundamentally. 
 
But there IS a difference, a small difference, but that makes all the difference. 
 
The young lion has forgotten who he is. 
His heart has forgotten the language of a lion. 
He knows no more how to roar, 
how to shake the mountains with his roar. 
 
In the presence of the old lion, he imbibed, he recognized. 
 
Looking in the eyes of a Master, 
you will recognize who you are. 
 
Walking with the Master, 
you will recognize who you are. 
 
Just think of sitting with a Buddha... 
how long can you go on thinking that you are a sheep? 
 
Sooner or later the lion’s roar....
 
This story has many beautiful points to be understood:
 
 
AT THE TIME OF KING MAHMUD, THE CONQUEROR OF GHAZNA, THERE LIVED A YOUNG MAN BY THE NAME OF HAIDAR ALI JAN. 
HIS FATHER, ISKANDAR KHAN, DECIDED TO OBTAIN FOR HIM THE PATRONAGE OF THE EMPEROR, AND HE SENT HIM TO STUDY SPIRITUAL MATTERS UNDER THE GREATEST SAGES OF THE TIME.
 
 
YOU WILL HAVE TO GO SLOWLY INTO THE STORY, 
because these stories are not just stories to be read and forgotten. 
 
 
They are reminders. 
 
 
They are devices. 
They are keys. 
They have many meanings. 
 
And you will have to be very very patient and sympathetic with each single word.
 
 
THE FATHER, ISKANDAR KHAN, DECIDED TO OBTAIN FOR HIS SON, HAIDAR ALI, THE PATRONAGE OF THE EMPEROR...
 
 
That’s what fathers have always been doing. 
Their own ambitions they go on projecting through their children. 
 
Maybe he wanted to become somebody important in the King’s court and he could not. 
Now he is poisoning his son. 
Now he is trying to make his son carry the load that he has been carrying his whole life. 
Now he is getting old, frustrated, knows that he has failed.
 
 
Nobody’s ambitions are ever fulfilled. 
 
 
The ambitious person always fails, has to fail. 
 
If the ambitious can succeed, then there will be no need of Buddhas. 
Then Buddhas will be irrelevant.
Ambition fails. 
 
You have heard the proverb: 
Nothing succeeds like success. 
 
I say unto you: 
Nothing fails like success. 
 
When you have succeeded, 
then you know that you have failed. 
 
 
All the money that you wanted is there, and you are as poor as ever – in fact, more so. 
 
All the power that you always wanted is there, but deep inside you you are the same beggar – immature, ugly, unenlightened. 
 
You have become famous, the whole word knows you, who you are, but you yourself don’t know who you are – so what is the point?!
 
 
Jesus says: 
You can have the whole world as your possession, 
but if you have lost your soul, 
then what is the point of it all? 
 
The kingdom is there, but the king is dead. 
 
And that’s what happens in success: 
you go on selling the king for the kingdom. 
 
Finally, the kingdom is there but the king is no more. 
 
That’s what I call the ultimate failure of success.
 
 
And every parent fails in some way or other – unless he becomes a Buddha. 
 
But then it is totally different. 
 
 
 
 
I would like to tell you the story...
 
When Buddha became enlightened, the first thing he did was to come back to his family – so that they could see what had happened to him. 
 
It was natural, human, to remember his wife his child, his old father. 
 
Now he has something to share, and he would like to share it with everybody. 
 
And it is natural that he should remember all those that he has loved before.
 
 
But the wife was very angry – that too is natural and human. 
 
One night suddenly this man had escaped, not even telling her. 
She was a woman of great caliber, intelligence, and a woman who was very proud. 
A beautiful woman! One of the most beautiful of those days. 
 
And the wound was deep. 
 
And you will be surprised that the wound was not that Gautam Siddhartha left her – that was not the problem. 
 
She had loved this man so tremendously that if he wanted to go to the forest for his inner search, she would have allowed. 
 
The wound was that he didn’t say anything to her, that he didn’t trust her – that was the wound. 
 
 
See the difference! 
She was no ordinary woman.
 
 
This was the thing that was hurting her: 
 
”Why could he not believe in me?” 
 
If he had asked, if he had said, 
”I am no more interested in the world and the kingdom and you and the child. 
Suddenly I have become disillusioned, and I would like to go to the forest to search into my inner world: who am I?” 
 
she would have allowed. 
 
Of course, with tears in her eyes, 
but she was a courageous woman – she would not have prevented. 
 
 
And she had loved the man: 
love always gives freedom.
 
 
So that was not the problem! 
that Buddha escaped. 
 
The problem was that he didn’t say a thing. 
He escaped like a thief.
 
 
When Buddha came, naturally, she was angry. 
She burst into a rage, and this was the central point. She said, 
 
”Why didn’t you tell me? 
I would not have prevented you and you know me – you know me perfectly. 
We had lived many years together. 
Had I ever prevented you from anything? 
I had loved you so deeply and so immensely that even if you wanted to go to the forest alone, I would have allowed you. 
 
I would have suffered! 
but that would have been my problem. 
 
But I would not have become a barrier to your search. 
Why didn’t you tell me?!”
 
That was the constant question she was asking. 
And then, in her anger, she called her son. 
 
When Buddha left, 
the son was only one month old; 
now he was twelve years old and he was constantly asking, 
 
”Where is my father? Who is my father?”
 
She called the boy and said, 
 
”Rahul” – Rahul was his name – 
”this is your father. 
He escaped like a coward. 
This man has given birth to you. 
Now ask for your heritage!”
 
She was taunting, because Buddha was now a beggar – 
what heritage? 
What had he got? 
 
The woman was really angry and she said to the child, 
 
”Ask for your heritage! 
This is your father – what has he to give to you?”
 
And Buddha laughed, and do you know what he did? 
 
He initiated the child into sannyas. 
 
He gave him his begging-bowl and he said, 
 
”I had come really for this. 
I have found, and I would like my son also to find. 
And, Yasodhara
– that was the name of his wife – 
be finished with this anger. 
It is pointless now, because the man you are being angry with is no more. 
 
 
I have died and I am reborn.
 
 
I can understand your rage, but the man who had left you one night is no more. 
With whom are you talking? 
LOOK again at me!”
 
Although her eyes were full of tears, she looked at Buddha – and recognized:
 
”Yes, this is not the man. 
Looks the same, physically the same, 
but a different spiritual quality – the dim ate of a Master is there.” 
 
And all her anger disappeared. 
 
And the lion’s roar... 
she fell at Buddha’s feet, 
asked for initiation, became a sannyasin.
 
 
 
 
The parents can give only that which they have. 
 
When parents are disillusioned, 
they help their children to become disillusioned with the world. 
 
When parents remain unfulfilled, ambitious, 
they give all the poison that they have carried all along. 
 
From one generation to another, 
the poison goes on passing. 
 
And it becomes more and more potent the older it becomes. 
It is like alcohol: 
the older it becomes, the more potent it becomes.
 
 
ISKANDAR KHAN DECIDED TO OBTAIN FOR HIM THE PATRONAGE OF THE EMPEROR, AND HE SENT HIM TO STUDY SPIRITUAL MATTERS...
 
 
As if spirituality is something to be studied. 
 
The father must have been a very unspiritual person, certainly. 
 
Otherwise, why should he want his son to become part of the court of the king? 
 
What a stupid thing to think about! 
 
Must have been a very ignorant man; 
otherwise, who would like his son to be ambitious? 
who would like his son to be a politician? 
 
Politics is neurosis – with a beautiful name. 
The political person is a mad person, and the world is not going to be at peace unless the importance of politics disappears. 
 
It has become all-important; 
it has become the central core of life. 
 
Religion is thrown into the margin. 
 
 
It seems everybody wants to be powerful. 
Nobody is desirous of peace.
 
 
The religious person desires peace, 
and peace brings power. 
 
And 
 
the politician desires power, 
and power only brings conflict, neurosis, anxiety....
 
 
If the father had really loved the child he would not have thought this. 
But ordinarily every parent thinks that he loves the child that’s why he is planning. 
 
What better course can a father plan?
 
 
... AND HE SENT HIM TO STUDY SPIRITUAL MATTERS UNDER THE GREATEST SAGES OF THE TIME.
 
 
Spirituality is not a kind of scholarship. 
 
It is nothing that you can study: 
it is something that you have to be. 
 
It is not like accumulation; 
it is transformation, it is not information. 
 
It is not that you remain the same and you come back home with more knowledge, with great certificates. 
 
You never come back the same. 
You come back a totally different person, 
with a new vision of life, 
with a new understanding, 
with peace in the heart, 
with a great silence and harmony in the being. 
 
You come in tune with Tao, 
in tune with the whole. 
 
You come no more as an ego, 
but as a part of the divine plan, of the divine whole.
 
 
HAIDAR ALI, WHEN HE HAD MASTERED THE REPETITIONS AND THE EXERCISES, WHEN HE KNEW THE RECITALS AND THE BODILY POSTURES OF THE SUFI SCHOOLS, WAS TAKEN BY HIS FATHER INTO THE PRESENCE OF THE EMPEROR.
 
 
Now the boy went, mastered all the repetitions – whatsoever Sufis say, he learnt it by heart, by rote – and learnt all the exercises.
 
You can learn all the Yoga exercises and that is not going to make you a yogi. 
It will give you a better physique, better health. 
It is not going to give you a better soul. 
That is a totally different matter. 
It has nothing to do with body postures. 
It has something to do with the inner alchemy. 
 
Your consciousness has to grow higher, 
you have to become MORE aware. 
 
And that is the purpose of Sufi exercises. 
 
Those are not exercises, but from the outside they look like exercises. 
And that is the purpose of Yoga exercises too. 
 
But that purpose remains hidden. 
 
It is revealed only between a Master and a disciple. 
 
If you go just to learn the exercise, you can learn. You will become a good gymnast. 
 
 
And Sufi exercises particularly are basically for remembrance: 
how to remember oneself more.
 
 
The Sufi may be dancing, but while he is dancing, at the center he remains absolutely unmoving – the center of the cyclone. 
 
The dance is the cyclone, 
his whole body is in movement, fluid, flowing, dynamic, 
but at the center, the witness is there silently watching, undisturbed, undistracted.
 
From the outside you can learn the exercise. 
From the outside you will never become aware of what is happening inside. 
 
And the inside is the true story.
 
 
HE MASTERED THE REPETITIONS AND EXERCISES, AND WHEN HE KNEW THE RECITALS AND THE BODILY POSTURES OF THE SUFI SCHOOLS, WAS TAKEN BY HIS FATHER INTO THE PRESENCE OF THE EMPEROR.
 
”MIGHTY MAHMUD,” SAID ISKANDAR, ”I HAVE HAD THIS YOUTH, MY ELDEST AND MOST INTELLIGENT SON, SPECIALLY TRAINED IN THE WAYS OF THE SUFIS, SO THAT HE MIGHT OBTAIN A WORTHY POSITION AT YOUR MAJESTY’S COURT, KNOWING THAT YOU ARE THE PATRON LEARNING OF OUR EPOCH.”
 
 
NOW LOOK AT THE ABSURDITY OF IT. 
A Sufi won t bother to become part of a king’s court. He will avoid. In every way he will escape – even if the king is after him – because the court is the most mischievous place to be, the ugliest place to be, the most ill place to be. It is hell!
 
 
 
I have heard:
A great political leader died and went to that great eternal resting place. Upon arriving there, he was surprised at how similar the terrain was to home. 
”My goodness,” 
he said to the nearest person, 
”I never expected heaven to be so much like New Delhi!”
”Mister,” 
said the man, 
”I’m sorry to inform you, but this is not heaven.... ”
 
Your capitals are the closest representations of hell. Your parliaments are more mad than any madhouses.
 
Why would a Sufi bother to be in a court? 
 
But this man, the father, said to the King:
 
 
”MIGHTY MAHMUD, I HAVE HAD THIS YOUTH, MY ELDEST AND MOST INTELLIGENT SON, SPECIALLY TRAINED IN THE WAYS OF THE SUFIS...”
 
 
Now, it is not a training at all!  
To be a Sufi is not a training. 
It is a sudden illumination... the lion’s roar. 
 
It is not a training, 
it is not a gradual process, 
it is not learning. 
 
A TEKKIA – a Sufi school – is not really a school in the ordinary sense, because the learning is not learning but unlearning.
 
When you go to a Sufi Master, he teaches you how to unlearn. 
He makes your slate clean. 
He effaces all that is written there. 
He makes you blank. 
 
Great fear arises!
 
Just the other night, Radha was there. Just a few days before, great fear arose in her, because she saw some abyss just in front of her... as if she is near a precipice, and the mind is losing its grip on her. Thousands of thoughts buzzing around, but getting distant and distant and farther away.
 
One becomes very much afraid because one has lived with these thoughts so long. 
 
One is perfectly at ease with these thoughts. 
 
Without them you will suddenly feel you are no more. They constitute your identity. 
 
Radha became very much afraid, so much afraid that she got a high fever. 
The fever had nothing to do with the body. 
It was not a fever of the physiology: 
it was a spiritual fever. 
Just OUT of fear, a great trembling came.
 
This moment comes to every disciple. 
 
Sooner or later, the Master leads you to the precipice, where your mind simply disappears and you are left with a state of no-mind. 
 
This is not a training: 
this is really untraining. 
 
This it not learning: 
this is unlearning.
 
The Sufi Master does not help you to become more knowledgeable – he helps you to become absolutely innocent, IGNORANT. 
Yes, ignorant. 
 
He takes all the garbage from your head.
 
But the father said to the Emperor:
 
 
”I HAVE HAD MY MOST INTELLIGENT SON TRAINED SPECIALLY IN THE WAYS OF THE SUFIS, SO THAT HE MIGHT OBTAIN A WORTHY POSITION AT YOUR MAJESTY’S COURT...”
 
 
Now look for the motivation. 
Even if people pray, they pray for ugly things. 
 
One goes to a Sufi Master to learn something so that he can have a better position in the King’s court. 
 
People use religion also for irreligious purposes. 
This is sacrilegious. 
This is a sin – it is an unforgivable crime. 
 
God cannot be used for any other purposes. 
All purposes can be used for God, but God for none. God has to remain the supreme purpose, the supreme meaning, the ultimate end.
 
But it happens. 
That’s how our minds are.
 
 
MAHMUD DID NOT LOOK UP...
 
 
MUST HAVE BEEN A MEN OF UNDERSTANDING. 
It is not worth looking up at all, because if the boy has really been with a Sufi Master he would not be ready to come to the court. That would be absolutely certain.
 
 
MAHMUD DID NOT LOOK UP... it is not even worth looking at the boy... BUT HE MERELY SAID, ”BRING HIM BACK IN A YEAR.”
 
SLIGHTLY DISAPPOINTED...
 
 
Naturally. The father was putting much hope in his son. 
 
 
Just the other night a beautiful, intelligent woman was saying to me that she had come here with great expectations, and she is disappointed. 
 
Now, what expectations can you have? 
 
And whatsoever expectations your mind weaves and spins are GOING TO BE WRONG! because your mind is wrong. 
 
And I am not here to fulfill anybody’s expectations.
 
If I fulfill YOUR expectations, how am I going to transform you? 
 
I have to DESTROY your expectations. 
I have to destroy the very mind that creates those expectations.
If you come to me, never come with expectations, otherwise you will be disappointed – because I have no obligation to fulfill your expectations in any way. 
In fact, if I see that there are some expectations, I do things DELIBERATELY to destroy those expectations. 
That is the price you have to pay to be with me.
 
 
SLIGHTLY DISAPPOINTED, BUT NURSING HIGH HOPES...
 
 
because it is only a question of one year more –
 
 
... ISKANDAR SENT ALI TO STUDY THE WORKS OF THE GREAT SUFIS OF THE PAST...
 
 
See the point! 
The man is utterly foolish. 
Now he sends the son to study the works of the past Masters. 
 
Religion is a spark; 
you can get it only from an alive Master, not from the dead ones. 
Christ cannot help you. 
Buddha cannot help you. 
You will have to find a living Christ, a living Buddha – because the spark has to jump from one living heart into another living heart. 
 
Buddha helped many, but only when he was alive. 
And Christ helped many, but only when he was alive. 
A Master can help only when he is alive.
 
And there are people who were not even helped when Buddha was alive, and they are thinking now that they will be helped when-he is gone. 
 
You go on missing living Masters, and then you hope that you will be able to have some contact with the deed Masters? 
 
You are very cunning. 
This is the way to avoid the contact. 
You can go on pretending that you are such a religious person – 
you worship Buddha and 
you pray to Buddha and 
you read the Dhammapada and 
you recite his sayings, and 
you follow whatsoever he has said, 
you cultivate your character according to him, 
you live as he wanted his disciples to live... 
 
but all this is bogus, 
because the living fire is no more there.
 
Your lion’s roar can be provoked by another living lion – there is no other way.
 
 
... TO STUDY THE WORKS OF THE GREAT SUFIS OF THE PAST 
 
the son was sent again, 
 
AND TO VISIT THE SHRINES OF THE ANCIENT MASTERS IN BAGHDAD... 
 
shrines!... 
 
SO THAT THE INTERVENING TIME WOULD NOT BE WASTED.
 
 
The father must have been a businessman – ambitious. 
Business people think time is money, time should not be wasted. 
And their whole life is just a sheer wastage and nothing else.
 
Now this is a wastage! 
Sending a young, alive boy to the shrines of dead Masters or to study classics. But there are people whose whole mind remains businesslike: 
”Use this time. Gather a little more knowledge. Go to the shrines. Be blessed by the old Masters so that you can attain to a high post in the court of the King.”
 
 
WHEN HE BROUGHT THE YOUTH BACK TO THE COURT, HE SAID, ”PEACOCK OF THE AGE! MY SON HAS CARRIED OUT LONG AND DIFFICULT JOURNEYS...”
 
 
Yes, long and difficult journeys – but none of them is a Sufi journey. Because the Sufi journey is an inward journey! 
 
You need not go to Baghdad. 
You need not go anywhere. 
 
All that is needed is: you have to STOP going, and you have to fall into your own original source. 
You have to go in.
 
 
 
Lao Tzu has said: 
To know God one need not even leave his room... because God is in your innermost shrine.
 
 
MY SON HAS CARRIED OUT LONG AND DIFFICULT JOURNEYS, AND AT THE SAME TIME TO HIS KNOWLEDGE OF EXERCISES HE HAS ADDED A COMPLETE FAMILIARITY WITH THE CLASSICS OF THE PEOPLE OF THE PATH. PRAY HAVE HIM EXAMINED...”
 
 
As if a Sufi understanding can be examined by anybody, as if there can be an examination for a Buddha.
 
 
”... SO THAT IT MAY BE SHOWN THAT HE COULD BE AN ADORNMENT OF YOUR MAJESTY’S COURT.”
 
 
Sufism is not something that can be shown, proved, examined, certified, sanctioned. It is so interior. It is so unavailable to the outer senses and outer criterions that only one who is a Sufi will recognize it. 
 
Nobody else can recognize it. 
If you are fast asleep, how can you recognize that somebody is awake? 
 
If you have never been awake, what do you know about wakefulness? 
What criterions are there? 
What values to use to judge? 
How to evaluate?
 
 
”LET HIM,” SAID MAHMUD IMMEDIATELY, ”RETURN AFTER ANOTHER YEAR.”
 
 
And why does Mahmud go on giving another year? 
 
Because to learn patience is one of the greatest qualities of a Sufi. 
To be utterly patient, infinitely patient, not in any hurry – that is the quality of a prayerful person. 
 
He does not ask: he waits. 
 
And in his waiting he is fulfilled. 
 
And those who ask, they go on asking and their asking is never fulfilled.
 
 
Jesus says: 
Ask and it shall be given to you. 
 
 
Sufis have a far profounder saying: 
Ask and it will not be given to you. 
 
Ask not – wait! 
and it shall be given to you. 
 
 
Wait in trust. 
 
 
Wait in deep understanding that when it is needed it will be given to you. 
 
God is the giver. 
When the real need arises, it WILL be given, not a single moment will be lost.
 
 
DURING THE NEXT TWELVE MONTHS, HAIDAR ALI CROSSED THE OXUS AND VISITED BOKHARA AND SAMARKAND, QASR-I-ARIFIN AND TASHQAND, DUSHAMBE AND THE TURBATS OF THE SUFI SAINTS OF TURKESTAN.
 
 
Still moving into the world of the dead, going to the tombs of the ancient sages. 
 
Masters can always be found, alive, breathing, aflame with God. 
 
You need not go to tombs. 
The world is not yet so poor; 
God has not forsaken the world. 
God goes on sending his messengers. 
God goes on transforming people so that they can transform others. 
 
It is a chain. 
 
There is no need to go to Buddha – but you can find a Buddha.
 
But this is how our mind functions – mind is always interested in the past, never in the present. 
 
The mind is afraid of the present, because the present will destroy it. 
 
The present will take you beyond the mind. 
The past cannot destroy the mind: 
the past makes the mind more and more strong.
 
 
WHEN HE RETURNED TO THE COURT, MAHMUD OF GHAZNA TOOK ONE LOOK AT HIM... 
 
 
Why now one look? 
He has at least been patient. At least one quality of the Sufis is settling.
 
 
MAHMUD LOOKED AT HIM AND SAID, ”HE MAY CARE TO COME BACK AFTER A FURTHER YEAR.”
 
HAIDAR ALI MADE THE PILGRIMAGE TO MECCA IN THAT YEAR. HE TRAVEL LED TO INDIA, AND IN PERSIA HE CONSULTED RARE BOOKS AND NEVER MISSED AN OPPORTUNITY OF SEEKING OUT AND PAYING HIS RESPECTS TO THE GREAT DERVISHES OF THE TIME.
 
 
Now things are changing. 
Haidar Ali is moving from the past to the present. The patience is bringing fruits. He is becoming aware of the futility of what he has been doing up to now.
 
He went to Mecca, he went to India, he went to Persia, consulted... and missed not a single opportunity OF SEEKING OUT AND PAYING HIS RESPECTS TO THE GREAT DERVISHES OF THE TIME. 
Started moving in the search for those who were still alive – and there were many. 
They are always there. 
They wait for the seekers; they become available only to the disciples.
 
But still one thing was wrong: 
he went to many, from one to another. 
This is not the way to imbibe the spirit of a Master. 
 
One has to be with one in deep intimacy. 
 
You can go on moving from one to another, and you will never imbibe anybody’s spirit. 
 
One day you are with Buddha, another day you are with Christ, another day you are with Krishna... you will learn no-thing. 
 
How can you learn Krishna’s flute in one day? 
How can you learn Buddha’s silence in one day?
How can you learn Christ’s compassion in one day? 
 
These are not seasonal flowers – they don’t grow so fast. 
 
These are like ancient cedars of Lebanon – they are huge trees, they take time, hundreds of years to penetrate deep into the earth, to rise high into the sky. 
 
They are not seasonal flowers! 
To attain to God is the greatest enterprise, the most arduous journey, and the greatest treasure.
 
You cannot just go on visiting and asking for blessings. 
There are a few people always like that. Here also they come. They come for one day and they say, 
 
”Osho, bless me.” 
And I ask, 
”How long are you going to stay?” 
They say, 
”I am going back tomorrow morning.” 
”Why have you come? For what?” 
”Just for your blessing.”
 
Blessings help, but only to those who are patient. 
Blessings help, but only those who are ready to risk, who are not in such a hurry. 
 
But people are stupid. 
They may waste years in the university to attain to a stupid degree, but to be with a Master they think one day is enough, a blessing is enough. 
It is not. 
 
Great surrender is needed.
 
Something his changed in Haidar Ali. 
Now he is moving amongst the alive. 
But still one thing is wrong: he is moving too fast.
 
 
WHEN HE RETURNED TO GHAZNA, MAHMUD SAID TO HIM, ”NOW SELECT A TEACHER, IF HE WILL HAVE YOU, AND COME BACK IN A YEAR.”
 
 
THIS MAN, MAHMUD. SEEMS TO BE OP GREAT UNDERSTANDING. 
 
 
Now he says, ”NOW select a teacher.” 
 
He had not said that up to now, because up to now Haidar Ali was moving with the dead. 
 
How can you select? 
 
and there is no point in selecting: 
you are dead, your Masters are dead... 
 
how is life going to happen? 
 
If you want to give birth to a child, you don’t get married to a dead woman, or do you? 
 
You would like a young alive woman who can become a mother. 
 
Life happens only through the alive.
 
Mahmud could see it. Some shine had come to the young man’s eyes, some fragrance. He had moved amongst gardens where flowers were blooming. He said, 
”Now, select a Master – this is no way. You have become a rolling stone; you will not gather any moss. Select a Master!”
 
And one very beautiful thing he says: 
”IF HE WILL HAVE YOU.” 
 
Because you alone cannot select a Master. 
 
It does not depend only on you; 
in fact, it does not depend on you at all. 
You can only say, 
 
”I am available, Master. If you choose me, I am ready – but if you choose me.” 
 
It is always the Master who chooses. 
It is not a question on the disciple’s part to choose. 
 
How can you choose? 
What do you know? 
Who is the Master? 
Who is the right Master? 
 
Out of your confusion, whatsoever you do will bring more confusion. 
Out of your chaos, whatsoever you do will bring more chaos.
 
The Master chooses.
 
But the disciple has to make himself available. 
 
That’s what Mahmud says: 
”NOW SELECT A MASTER, IF HE WILL HAVE YOU – if somebody is ready to have you, if somebody is ready to accept you.”
 
 
Remember always: 
when a Master accepts you, 
you have been blessed. 
 
But foolish people think otherwise: 
they think THEY are surrendering. 
 
 
 
Just the other day somebody was asking: 
”Why should I surrender to you?” 
as if you have something to surrender, 
something very precious. 
You have nothing.
The Master takes away things that you don’t have, and gives you things that you already have. He helps you to get rid of illusions – and the ego is the greatest illusion. 
 
But when a foolish person goes to a Master, he thinks he is putting the Master under some great obligation, he is obliging the Master – he is surren-dering. 
”Look! A man of my caliber is surrendering.”
 
 
Remember always: 
if you are chosen you are fortunate.
 
 
”NOW SELECT A MASTER, IF HE WILL HAVE YOU, AND COME BACK IN A YEAR.”
 
WHEN THE YEAR WAS OVER AND ISKANDAR KHAN PREPARED TO TAKE HIS SON TO THE COURT, HAIDAR ALI SHOWED NO INTEREST AT ALL IN GOING THERE. HE SIMPLY SAT AT THE FEET OF HIS TEACHER IN HERAT, AND NOTHING THAT HIS FATHER COULD SAY WOULD MOVE HIM.
 
 
This is becoming a Sufi. 
Now he is aflame. 
Now he is no more the same old young man. 
He is a totally new being – he is reborn.
 
The Master has taken him in his womb, created him anew.
 
This is rebirth. 
 
Iskandar Khan still thinks he is his son – he is no more.
 
When a man meets a Master, 
all other relationships are dissolved. 
 
Then there is no more any father, 
no more any mother, 
no more any son, wife, husband. 
 
Then all relationships ARE dissolved. 
 
Then all other relationships are only drama, games. 
 
Then all relationships are dissolved into one relationship... and that is with the Master.
 
Now what does he care about the court? 
 
Haidar Ali showed NO interest at all! 
 
When you have known the real treasure, 
when you have seen the real kingdom, 
who bothers about stupid things?
 
 
HE SIMPLY SAT AT THE FEET OF HIS TEACHER IN HERAT...
 
 
Now THIS is his kingdom, and this is his court. 
The Sufi Master’s satsang is called ’his court’, because it is his kingdom; he is the emperor there. 
 
And he goes on sharing his kingdom, his infinite treasure. 
 
Now just to be at his feet is more than anything else. 
 
What to say about being a part of the king’s court? 
 
Even if it were proposed that he should become the king, he wouldn’t listen. 
He HAS become the king – and of a kingdom that even death cannot take away.
 
And to be at the feet of the Master is the greatest joy there is. 
It is heaven. 
In that love, 
in that intimacy, 
in that relatedness, 
all that has always been missing is no more missing – one has come home.
 
 
HAIDAR ALI SHOWED NO INTEREST AT ALL IN GOING THERE. HE SIMPLY SAT AT THE FEET OF HIS TEACHER IN HERAT, AND NOTHING THAT HIS FATHER COULD SAY WOULD MOVE HIM.
 
”I HAVE WASTED MY TIME, AND MY MONEY, AND THIS YOUNG MAN HAS FAILED THE TESTS IMPOSED BY MAHMUD THE KING...”
 
 
He has passed. 
But according to his father’s understanding, he has failed. 
 
To pass in the world of a Sufi is a totally different phenomenon.
 
Buddha had failed in the eyes of his father – and anybody would think so, the majority would agree with Buddha’s father. 
He was born a king and now he has become a beggar – what more failure...? 
When a beggar becomes a king we call it success. 
 
But those who know, they know Buddha has succeeded.
 
 
MEANWHILE, THE DAY WHEN THE YOUTH WAS DUE TO PRESENT HIMSELF CAME AND WENT, AND THEN MAHMUD SAID TO HIS COURTIERS, ”PREPARE YOURSELVES FOR A VISIT TO HERAT – THERE IS SOMEONE THERE WHOM I HAVE TO SEE.”
 
 
The same young man who used to come again and again – and the first time Mahmud had not even looked at him. 
Something has happened! 
The day has come, and the day is gone, and the father went to Herat to bring the boy, and the boy has not come.
 
The message must have reached him that the father thinks the boy has failed, that the father has abandoned the whole affair.
 
 
AS THE EMPEROR’S CAVALCADE WAS ENTERING HERAT TO THE FLOURISH OF TRUMPETS, HAIDAR ALI’S TEACHER TOOK HIM BY THE HAND, LED HIM TO THE GATE OF THE TEKKIA, AND THERE THEY WAITED.
 
 
Now, even the Master cannot convince him, that he has to go – the Master has to take him by the hand. 
The disciple is drunk, he is no more. 
He is utterly fulfilled. 
He won’t listen even to what the Master is saying. 
The Master has to take him physically by the hand.
 
 
SHORTLY AFTERWARDS, MAHMUD AND HIS COURTIER AYAZ, TAKING OFF THEIR SHOES, PRESENTED THEMSELVES AT THE SANCTUARY.
 
”HERE, MAHMUD,” SAID THE SUFI SHEIK, ”IS THE MAN WHO WAS NOTHING WHILE HE WAS A VISITOR OF KINGS, BUT WHO IS NOW ONE WHO IS VISITED BY KINGS. TAKE HIM AS YOUR SUFI COUNSELOR – FOR HE IS READY.”
 
 
Only a Master can recognize whether a disciple is ready or not. 
 
Only one who is awakened can see whether others are awakened or not. 
 
The Master gives him as a gift to Mahmud, and says:
 
 
”HERE, MAHMUD, IS THE MAN WHO WAS NOTHING WHILE HE WAS A VISITOR OF KINGS...”
 
 
This is the beauty of this world of God: 
when you rush after desires you remain a beggar; 
when you stop rushing, all that you have been rushing for starts coming to you of its own accord. 
 
When you ask, it is not given. 
 
When you don’t ask, it showers on you.
 
 
 
There is a tremendously beautiful saying of Jesus. 
I am never tired of quoting it again and again. Jesus says: 
 
Those who have, more shall be given to them. 
And those who don’t have, even that which they have will be taken away from them.
 
 
 
A strange statement to make – very strange. 
Because our ordinary mathematics, arithmetic, socialism, communism, etcetera will say that: 
 
Give to those who don’t have. 
 
 
 
But Jesus says: 
 
Those who have, more shall be given to them; 
and those who don’t have, even that which they have shall be taken away from them. 
 
 
 
This is the fundamental law. 
 
If you are happy, more happiness comes to you. 
 
If you are joyous, you attract more joyousness. 
 
Like attracts like. 
 
If you are miserable, more misery starts moving towards you.
 
 
 
YOU CREATE your world. 
 
Don’t make anybody else responsible for it – it is always you who are responsible.
 
 
 
The Master said:
 
 
”THIS IS THE MAN WHO WAS NOTHING WHILE HE WAS A VISITOR OF KINGS, BUT WHO IS NOW ONE WHO IS VISITED BY KINGS. TAKE HIM AS YOUR SUFI COUNSELOR – FOR HE IS READY.”
 
THIS IS THE STORY OF THE STUDIES OF HIRAVI, HAIDAR ALI JAN, THE SAGE OF HERAT.
 
 
And then he became known as the Sage of Herat.
 
 
This is a small story, 
but if you ponder over it it will reveal many secrets to you. 
 
It will reveal to you the true meaning of religion. 
 
It is a flame that jumps from the heart of the Master to the heart of the disciple. 
 
It is a transmission beyond words, beyond scriptures.....
 
 
 
 
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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Beyond the Small Family

Beyond the Small Family 
 
f:id:premmashal:20170722182551j:image
 
Beyond the Small Family / 小さな家族を超えて
 
” No one is my mother…”
 
誰も私の母ではない…
 
 
 
commentary(解説)…
 
人は神(存在)の一部分として生まれます、
人は全体の一部分です。
Man is born as part of the divine,
as part of the totality, the whole.
 
 
執着そのものは、
もっと偉大な全体の中へと入っていくのを
あなたに許さないだろう。
That very attachment, will not allow you to enter into the greater whole.
 
 
 
osho…
 
エスにしてはとても厳しく見える、
とても神秘的なイエスが言ったものがある。
 
 
エスは群衆に話していた
そして誰かが言った、
 
「イエス、あなたの母親が外で待っていますが、
群衆がとても大きいので中に入ることができません、
彼女はあなたに会いたいそうです。」
 
 
エスは言った、
 
 
「誰1人も私の母親ではない。
No one is my mother.
 
その女性に伝えてくれ、
誰1人も私の母親ではないと。」
 
 
…とても厳しく、無礼にみえる。
 
 
しかし
エスは無礼になることはできない
彼は厳しくなることはできない。
 
しかし
ときには真実は無礼で、厳しい。
 
 
そして
エスは嘘をつくことができない、
彼は正しい
 
「誰1人も私の母親ではない。」
 
 
 
 
こんなことがあった、
エスは小さな子供だった
エス父親と母親は
年に一度のお祭りでユダヤ教の偉大な寺院に来ていた。
 
エスは群衆の中のどこかでいなくなった、
だから両親は捜しに捜した、
そして夕方になり
…彼らはとても動揺し心配した…
彼らはやっとイエスを見つけることができた。
 
 
エスは何人かの学者たちと一緒に座っていた、
彼はただの子供だった、
彼は学者たちと一緒に知られていないことについて議論をしていた。
 
 
そこでイエス父親は言った、
 
「イエス、ここでなにをしているのかい?
私たちは一日中心配したんだよ。」
 
 
 イエスは言った、
 
「私のことは心配しないてください。
私は私の父のお仕事のようすを見ていたのです。」
 
 
父親は言った、
 
「私はおまえの父親だよ
…どんなタイプの仕事のようすをここで見ているのかい?
私は大工だぞ。」
 
 
エスは言った、
 
「私の父は天にいます。
あなたは私の父ではありません。」
 
 
 
 
子供が母親の身体から離れ去らなくてはならないように、
そうしなければ子供は母親の子宮の中で死んでしまうだろう
…子供は子宮から外に出ていかなくてはならない…
それと同じことが精神的にも起こる。
 
 
ある日子供は
父親と母親の子宮から
外に出ていかなくてはならない。
 
 
 
肉体だけではなく…精神的に、
精神的にだけではなく…霊的に。
 
 
 
そして
霊的な子供が生まれるとき、
彼は完全に過去から離脱し、
完全に過去をうち壊したとき、
そのときはじめて彼は自身になれ、
独立した実存で、
彼自身の足で立つ。
 
 
彼は在る!
 
 
これの前までは
彼はただ
母親、または、
父親、または、
家族の一部分だった、
 
彼はけっして彼自身ではなかった。
 
 
 
(from no water no moon)
 
 
 
もしあなたが家族と恋に落ちたら、
その愛を超えなければならない。
 
さもなければ、
その愛そのものが、
その執着そのものが、 
もっと偉大な全体の中へと
入っていくのをあなたに許さないだろう。
 
 
 
(from come follow me vol.2)
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
No Water, No Moon
 
Talks on Zen Stories
 
Talks given from 11/08/74 am to 20/08/74 am 
English Discourse series
 
Chapter 8
Chapter title: The Giver Should Be Thankful
18 August 1974 am in Buddha Hall
 
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
 
Come Follow To You, Vol 2
 
Reflections on Jesus of Nazareth
 
Talks given from 31/10/75 am to 10/11/75 am
English Discourse series
11 Chapters
 
Originally the series was published as "Come Follow Me, Vols 1 + 2". 
Later to be republished as four volumes under the title "Come Follow To You".
 
Chapter 5
Chapter title: And Who Are My Brethren? 
4 November 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。
 
 
 
 
No Water, No Moon
The Giver Should Be Thankful
chapter 8 の英語の全講話と、
 
Come Follow To You, Vol 2
And Who Are My Brethren? 
chapter 5 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。)
 
 
 
No Water, No Moon
The Giver Should Be Thankful
 
 
 
THE MASTER SEISTSU REQUIRED LARGER PREMISES AS THE BUILDING HE WAS TEACHING IN WAS VERY OVERCROWDED.
 
UMEZU, A MERCHANT, DECIDED TO DONATE FIVE HUNDRED PIECES OF GOLD FOR THE CONSTRUCTION OF A NEW BUILDING.
 
UMEZU TOOK THE MONEY TO THE TEACHER AND SEISTSU SAID, 
”ALL RIGHT, I WILL TAKE IT.”
 
UMEZU GAVE THE SACK OF GOLD TO SEISTSU, BUT HE WAS VERY DISSATISFIED WITH THE ATTITUDE OF THE TEACHER AS THE AMOUNT HE HAD GIVEN WAS VERY GREAT – ONE COULD LIVE FOR A WHOLE YEAR ON THREE PIECES OF GOLD, AND THE TEACHER HAD NOT EVEN THANKED HIM.
 
”IN THAT SACK THERE ARE FIVE HUNDRED PIECES OF GOLD,” 
 
HINTED UMEZU. 
 
YOU TOLD ME THAT BEFORE,” 
 
SAID SEISTSU.
 
”EVEN IF I AM A WEALTHY MERCHANT, FIVE HUNDRED PIECES OF GOLD IS A LOT OF MONEY,” 
 
SAID UMEZU.
 
”DO YOU WANT ME TO THANK YOU FOR IT?” 
 
SAID SEISTSU. 
 
”YOU OUGHT TO,” 
 
SAID UMEZU.
 
”WHY SHOULD I?” 
 
SAID SEISTSU. 
 
”THE GIVER SHOULD BE THANKFUL.”
 
 
 
 
There are only two ways to live your life, 
only two ways to be: 
 
one is the right way, 
the other is the wrong way. 
 
The right is to give, to share, to love. 
The wrong is to snatch, to exploit, to accumulate. 
 
 
 
Love and money are the symbols of these two ways. 
 
 
 
Love is the right way 
and 
money is the wrong way. 
 
 
Everybody is living the wrong way.
 
Why does it happen? 
What are the dynamics of it? 
Why does everybody go wrong? 
Where are the rules? 
 
So we will have to penetrate deeply, only then will you be able to understand this beautiful story. 
 
And if you cannot understand this story, you cannot understand Buddha, Jesus, Mahavira. 
 
No, it is impossible, 
because they moved on the path of love, 
you move on the path of money, 
and these two ways never meet. 
They cannot meet.
 
Sometimes, even if you try to understand Mahavira, Buddha, Jesus, you try to understand them in terms of money. 
 
Jainas go on relating how much Mahavira renounced – ’how much’ is the point. 
 
If Mahavira had been the son of a beggar, no Jaina would worship him. 
 
He was the son of a great king. 
He had a big kingdom, much money, gold, diamonds – and he renounced them. 
Suddenly he becomes important to you. 
The importance is in the money that he renounced, not in him.
 
Even if you approach Mahavira, you approach him through money. 
What an absurdity. 
 
And then Jainas go on emphasizing the fact, exaggerating it, because the kingdom was really not so great. It was a small principality – because in India at that time there were two thousand kingdoms – it was just like a small district. 
 
And Mahavira’s father was also not very rich, but rich, of course. When first they looked at Mahavira because he had renounced the money, he became very important. Then they started to exaggerate the amount of money that he had renounced. 
And now they have gone to fantastic, absurd lengths; whatsoever they say is simply wrong. 
And then Mahavira becomes important through the money he renounces. 
 
What is really important in your eyes?
 
Why does it happen that not a single tirthankara of the Jainas comes from an ordinary family? – all the twenty-four are the sons of kings. 
 
Why does it happen that not a single poor man could become a Hindu avatar
 
Why only Rama, Krishna – the kings? 
 
Why does it happen that not a single poor man could become a Buddha – only Gautam Siddhartha, the prince? 
 
How does it happen?
 
All three religions were born in India, and they are the greatest! 
 
Not that a tirthankara is not born in a poor family, but you will not recognize him. 
 
Not that a buddha is not born in a beggar’s house, but if he is, you will not recognize him. Your recognition can only be through the money he renounces. Buddha is worthless – the money he renounces is the real thing. That attracts you, that hypnotizes you.
 
A man on the path of money cannot understand the man on the path of love – it is impossible, they never meet. 
 
You can worship, but you will worship for the wrong reasons, because you cannot understand. 
 
Your worship is going to be based on something wrong. 
 
What is the mechanism?
 
First try to understand why love becomes so impossible, because that is the root – why you cannot love. 
 
If you can love, then money will never be the attachment, can never be. 
 
Why can’t you love? 
 
From the very beginning, something goes wrong in the mind of a child so he can’t love. 
 
One thing: love is a spontaneous phenomenon, you cannot manipulate it. 
 
If you start manipulating it you will miss it. 
 
This is the trouble with spontaneous things. 
 
Spontaneous things are beautiful, the most beautiful, but you cannot manipulate them. 
 
If you manipulate they become artificial, something goes wrong.
 
When a child is born you start manipulating his love, you say, 
 
”I am your father, love me,” 
 
as if love is a logical syllogism. 
 
”I am your father, therefore love me.” 
”I am your mother, therefore love me.” 
”He is your brother, therefore love him.” 
 
And love knows no ’therefore’, 
it is not a syllogism. 
 
We never wait for the child, so that love happens to him or her. 
 
We start manipulating, controlling, as if we are afraid that if he is left to his own spontaneity he may not love his mother – there is no necessity; he may not love his father – there is no inevitability. 
 
You cannot depend on it. 
He may, he may not.
 
So before the spontaneous happens, we start forcing the child. 
And the child has to yield, because he is helpless. 
 
He starts selling his love. 
Politics is born, 
he becomes a politician, 
he smiles, 
and deep down he is angry; 
he shows his love, and deep down there is no love – he hates the father. 
 
Every son hates, that’s why every society starts forcing the child to respect the father, to love the father. 
 
Because every culture is aware that the son will hate the father, so 
 
”Create the opposite before the hatred explodes.” 
 
Every daughter, every girl hates her mother, so 
 
”Love the mother, she is your mother. Respect her.” 
 
We are so afraid that we create the opposite just as a protection.
 
Why does a son hate his father? 
 
Not because he is bound to hate – there is a vicious circle. 
 
 
First, 
conflict is necessary, 
it is a natural part of growth. 
 
A child has to fight with his parents, otherwise he will never grow. 
 
And the fight starts the very first moment a child is born, the fight starts with birth. 
 
The child wants to be born 
and 
the mother wants to hold, 
 
that’s why there is so much pain.
 
Now physiologists say that the pain exists because of the conflict. 
 
The child wants to come out and the mother wants to hold him in – this is the conflict. 
 
That’s why there is so much pain in birth. 
 
Otherwise, in animals there is not much pain; in primitive societies there is no pain. 
 
 
Why does the birth become more painful, the more a woman is civilized? 
 
Because the more you are civilized, the more ego is there; a stronger ego is there.
 
 
The mother wants to hold the child in... an unconscious fear that the child is leaving her. 
 
And this will possess the whole life: that the child is leaving her. 
 
And the child has to leave, 
otherwise he will be dead in the womb. 
 
He has to kick the womb behind, go away from the womb – that is natural. 
 
And once a mother understands it, there is no pain in birth; then she helps the child to move away.
 
And if you help the child to move away, he will never hate you. 
 
 
This is the problem: 
if you don’t allow the child to move away, 
if you create barriers, 
because of those barriers he will hate you. 
 
And you are afraid of the hate, so you create the opposite. 
 
You force the child to love you and he is helpless, so he has to yield in his helplessness; not willingly – unwillingly. 
 
He has to yield. 
Hate remains deep down, and love becomes just a mask, a facade. 
 
The child is born and then every day he will move away from the mother. 
He has to, otherwise he will never be independent, he will never be his own self. 
 
He has to move, every day in every way, and the mother will not allow it: 
”Don’t go beyond this boundary. 
Don’t go outside the house. 
Don’t go on the street. 
Don’t play with that boy. Don’t move.”
 
The mother will create more and more boundaries. 
And the more boundaries that are created, the more the freedom is killed; the child suffers – hatred is born. 
 
Now what to do with this hatred? – the mother creates the opposite. 
But whenever you create the opposite, 
you have moved in the wrong direction.
 
 
 
This hatred has to be understood, accepted; 
not that the opposite has to be created. 
 
And you have to know that this is part of growth. 
 
The child has to move away, and you have to allow it more and more freedom. 
 
Of course you have to be very alert, because the child can harm himself.
 
So freedom should not become a chaos – and that is very delicate. 
 
But if you cut his whole freedom because the child may harm himself, then you are creating a hateful mind. 
 
And if a child starts hating his mother, 
he will not be able to love any woman ever, 
because the first woman has become associated with hatred. 
 
That’s why you hate your wife – because in the beginning you hated your mother, and you will never be at ease with a woman. 
 
A woman will always create an unease; 
she will attract you and she will repel you also. 
 
She will become the focus of your love but the love will be superficial, because if you couldn’t love your mother deeply, how can you love any other woman? 
 
Impossible!
 
And behind every love, there will be a running current of hatred. 
 
Love becomes divided, the opposite is hidden there – then everything becomes poisonous. 
 
The child will move more and more, and one day he will fall in love with another woman. 
That is the last break. 
 
On that day, really, the child is born. 
 
The ’birthbreak’ finished that day. 
 
It continues twenty years, twenty-five years; every day there is pain and conflict. 
 
Then the child as the final step falls in love with another woman – that is the breaking point. 
Now he has left the mother completely. 
Now another woman has entered. 
 
That’s why mothers can never be at ease with daughters-in-law – impossible! 
 
That’s why so many stories go around and around against the mother-in-law: they cannot be at ease. Impossible, because this is the enemy; this woman is the enemy, this man is the enemy, who has taken their child away completely.
 
 
 
There is a saying of Jesus – one of the most mysterious, impossible to reconcile with Jesus’ mind, and very dangerous, and the wording is also dangerous. 
 
Jesus says to his disciples, 
 
”Unless you hate your father and mother, you cannot come to me.” 
 
A man like Jesus, who says love is the path, who says God is love, who raises love to the highest possible peak and makes it equivalent to meditation, says, 
 
”Unless you hate your father and mother, you cannot come to me.” 
 
He is right, because unless Jesus becomes your father and mother.... You cannot come to a master unless you leave your father and mother completely – that is your complete past, past associations, past relationships – completely, totally. 
 
How can you come to a Jesus, how can you come to a master...? 
 
 
 
If you are still committed to the past, 
your present is burdened, 
your future is dark. 
 
 
 
You have to be uncommitted to the past, 
completely broken with the past, 
discontinued. 
 
Only then your present is light, and your future not a mechanical progression of the past.
 
 
 
Jesus is right: unless you hate your father and mother you can-not come to a master. 
 
That’s why, whenever you go to a master, your father and mother are very disturbed – it has to be so. 
 
They are never so disturbed
 
You can go to a prostitute – they will not be so disturbed; you can become an alcoholic – they will not be so disturbed.
 
But going to a Buddha or a Jesus... to a master, they are absolutely disturbed
 
Something in the unconscious says, 
 
”Now this is the last break. 
Now, if this boy or this girl goes to a master, 
then ’father’ and ’mother’ are completely closed” – the fear! 
 
Even if a son moves with a woman, the mother can have some relationship, some sort of relationship. 
 
But if the son moves with a Jesus, then all relationship is broken; then there is no possibility; Jesus demands total surrender. 
 
No woman can demand it, 
no husband can demand it; 
only a master can demand total surrender, 
no holding back.
 
The child has to move, and when a child becomes enlightened, 
then he is completely broken, completely, absolutely broken with all the past, with the mother, the father – everything.
 
 
 
 
There is another saying which is also very mysterious, looks very hard on the part of Jesus. 
 
He was talking to a crowd and then somebody said, 
 
”Jesus, your mother is waiting outside, and the crowd is so large she cannot come in, and she wants to see you.”
 
Jesus said, 
 
”No one is my mother. 
 
Tell that woman, no one is my mother”
 
– looks very hard, rude. 
 
But Jesus cannot be rude and he cannot be hard. 
But sometimes truth is rude, truth is hard. 
 
And Jesus cannot lie, he is right: 
 
”No one is my mother.”
 
 
 
 
Once it happened: 
Jesus was a small child and the father and mother had come to the great temple of the Jews for the annual festival. 
 
Jesus was lost somewhere in the crowd, so they tried and tried, and only by the evening – when they were very much disturbed, worried – only by the evening could they find him. 
 
He was sitting with some scholars, and he was just a child, and he was discussing things about the unknown with them. 
 
So his father said, 
 
”Jesus, what are you doing here? 
We have been worried about you the whole day.”
 
Jesus said, 
 
”Don’t be worried about me. 
I was looking after my father’s business.”
 
The father said, 
 
”I am your father – and what type of business are you looking after here? I am a carpenter.”
 
And Jesus said, 
 
”My father is there, up in heaven. 
You are not my father.”
 
Just as a child has to leave the body of the mother, otherwise he will be dead in the womb – he has to come out of the womb – the same happens mentally also. 
 
One day he has to come out of the father and mother’s womb. 
 
 
 
Not only physically – mentally; 
not only mentally – spiritually. 
 
 
 
And when the spiritual child is born, is completely out of the past, has broken with it completely – only then for the first time does he become a self, an independent reality, standing on his own feet. 
 
He is! 
 
Before this he was just a part of the mother, or the father, or the family – but he was never himself.
 
 
 
 
From the very beginning the mother and father are trying not to give freedom to the child. 
 
And love is born only in freedom, because it is a spontaneous phenomenon, you cannot do anything about it. 
 
If you do, you will destroy the whole possibility
 
They try: ”Love us” – and the child has to yield, he is helpless. 
 
Just to exist he has to bargain. 
 
This is a bargain when a child says, 
 
”Yes, I love you mother,” 
 
and when he says, 
 
”I love no one else like you.” 
 
When a child says, 
 
”I love you, father, and there is nobody else like you. You are unique, the best, the greatest father that ever was,” 
 
he is just making a bargain, 
he is just playing politics, 
he has become part of a deceiving game.
 
In the beginning he is not aware that love is a spontaneous phenomenon. 
 
You have to be free, waiting, prayerful, for it to come. 
 
You cannot do anything about it, it is a happening. 
Now this happening will not happen his whole life.  
 
He will always manipulate, 
he will always try to control it, 
he will always be artificial.
 
Have you ever observed? 
 
– whenever you are in love you become two, one part manipulating. 
 
And deep down you always know you are manipulating; 
the man is trying to exploit the woman, 
the woman is trying to exploit the man. 
 
And once they are married – that is, once their love becomes a bond – the whole falsity by and by disappears. 
 
Then the authentic, the real person comes into being, and there is a clash. 
 
Then the whole love disappears, because that love was never there in the first place. 
 
Otherwise, how can love disappear?
 
 
 
Love is the most eternal thing in the world. 
 
 
 
The earth can disappear, 
the stars can disappear, 
the whole world can disappear – not love. 
 
 
 
Love is the eternal phenomenon, the most divine. 
 
 
 
How can it disappear so soon? 
 
The honeymoon is not even over and the love has disappeared; it was never there in the first place. 
 
You were just trying to fool the other and yourself also. 
 
How long can you fool yourself? 
 
And if you go on fooling yourself too long, 
it becomes such a burden, 
it becomes so heavy, 
that it becomes impossible to live. 
 
You cannot be an actor twenty-four hours a day. 
 
For a few minutes it is okay – on the beach, in the hills, it is very good; you can be romantic artificially.
 
For a few minutes it is okay. 
It is good, it is a game – but for twenty-four hours? 
 
If you have to be artificial for twenty-four hours it will become such a tense state of mind, it will create so much anxiety, because you will feel confined, imprisoned. 
 
And when you feel that you are confined, in prison, you feel the other person is responsible. 
 
Then you take revenge, you react; 
then whatsoever your wife says you are angry, 
whatsoever the husband says the wife is angry. 
 
Then silence becomes golden, the more you can keep quiet the better. 
 
But it happens because from the very beginning the real thing is not there.
 
 
 
Mulla Nasruddin was in love with a woman. 
The woman was very tall, and the woman lived far away, almost one mile from the tram terminus. So Nasruddin used to walk her to her home every evening.
One day, after just a few minutes’ walk, Nasruddin said, ”Give me a kiss.” 
But she was so tall that Nasruddin needed a stool or something. 
So they looked around and saw a blacksmith’s shop, abandoned. 
They found an anvil there, so he stood on the anvil, kissed the woman, and they started again towards home. 
After half a mile, Nasruddin said, ”One more, darling.”
The woman said, ”No! I have given you one kiss and it is enough for tonight.”
So Nasruddin said, ”Then what is the use of carrying this damned anvil!” – he was carrying that anvil.
 
 
 
If you carry a burden, sooner or later... what is the use? 
 
If your love is just a means to something else and not the end, then it can be a game, but it cannot become a really meaningful existence. 
Then you play.
 
 
 
Nasruddin presented a wedding ring to this woman, a diamond ring. 
She looked at it and said, 
”Beautiful, but there is one flaw in the diamond.”
Nasruddin said, 
Honey, have you not heard that love is blind?”
The woman said, 
”Yes, I have heard, and I know love is blind, but not stone-blind.”
 
 
 
The cunningness! 
The manipulating mind! 
 
You can even play that you are blind, but how can you be blind really? 
 
You can play, but play cannot become life. 
And deep down you are not related to it, and then you start hating.
 
Love can only be spontaneous. 
 
There is no other way to it. 
 
Whatsoever Dale Carnegie says, 
there is no other way to it. 
Love can only be spontaneous, you cannot be trained for it. 
 
Trained, you will miss forever. 
 
One has just to wait, wait prayerfully. 
 
The child should be allowed freedom, so that some day love arises. 
 
But a very daring mother and a very daring father are needed.
 
 
 
This is why I always say that to be a mother is one of the most difficult things in the world. 
 
 
 
Anybody can give birth to a child, 
but to be a mother or to be a father, 
very few are qualified, rarely, 
because to be a mother means to give the child so much freedom, with much love, that the spontaneous love in the child arises.
 
The child must fall in love with the mother, 
he should not be forced. 
 
It may happen, 
it may not happen. 
 
That is why it is a very courageous act; 
it may not happen. 
Nobody knows. 
Nobody can predict it, it is not mechanical. 
 
If it happens, it will be beautiful with the mother; otherwise, the mother can go on praying that this will happen with some other woman – but don’t force it. 
 
If you force it, the child has learned a trick, he has learned a gimmick. 
 
Now he will go on playing the gimmick again and again – with this woman and that, with this man and that, and the whole life will become a gimmickry; it will not be real, it will become artificial.
 
When love becomes artificial, 
money becomes important. 
 
 
This is to be understood. 
 
 
Why does money become important when love is artificial? 
 
Because love gives you an inner security. 
When you are in love you are safe – no other safety is needed. 
When you are in love you are absolutely secure – no other security is needed. 
Love is enough, nothing else is needed. 
 
You can be a beggar on the street, but if you are in love no emperor can compete with you in your security; even Solomon is a poor man before you.
 
If you are in love you are the richest. 
 
Nothing is in any way comparable to the riches of love. 
You may not have anything but you have all. 
 
A single moment of love and the whole life is fulfilled. 
 
When you are in love you are never afraid of death, because you have known a death – the death of love. 
 
And it was so beautiful, 
it was so melodious, 
it was such a benediction, 
that now you can accept even the real death, the death of the body. 
 
You can accept it. 
Now there is no fear, because you have known that merging into one woman or one man was so beautiful – how much more beautiful will it not be when you merge with the whole of existence?
 
Death is a merger. 
 
If you know love, there is no fear in death. 
If you don’t know love, then fear becomes the center of your life. 
 
How to protect yourself? 
 
So you make castles, then you make bank balances; these are just protections against death. 
 
And when you are afraid of death you are afraid to live, because to live is always dangerous. 
 
To live you have to move on unknown paths. 
And there is danger; on every corner death may be waiting.
 
A man who is afraid of death by and by shrinks and becomes afraid of life also. 
He cannot fly in an airplane, 
he cannot go in a train, 
because there are accidents. 
He cannot make a stranger a friend, 
because who knows...? 
 
He cannot fall in love with a woman, 
because who knows whether she is going to deceive or not? 
 
He cannot believe. 
 
If love has not happened, you can never be trusting. 
You are always doubtful, skeptical. 
 
And how can a relationship grow when you are in doubt?
 
And if love has not happened, 
you can never reach a master.
 
Even if a Buddha comes to your town, 
you will miss him. 
 
You will not go there, because these people are dangerous. 
 
They can hypnotize you and they may lead you astray
They may disturb your routine world where you are earning, accumulating, and where you are getting more successful every day: 
the factory is growing bigger and bigger, and the bank balance is accumulating, and everything is going so good. 
 
Why become disturbed by a new, foreign element? 
 
So don’t allow in any element from the outside. 
Live in your prison, sheltered, secure.
 
If you know love you are not afraid of death. 
 
And when you are not afraid of death, then only do you become capable of living – because if a man is afraid of death, how can he live? 
 
He is even afraid of taking a breath because germs are there.
 
 
 
I know one poet. 
He is a great poet, but I have always been wondering how he can be a great poet – he cannot even be a man. 
 
He must know the tricks of language, 
he must be a grammarian. 
He must be playing tricks with words, 
but cannot be a great poet, 
because great poetry comes out of life – and he is so afraid. 
 
Once he traveled with me. 
His wife had told me, 
 
”Don’t take him with you because he will create trouble” – and trouble started, because he would not take the tea at the hotel.
He said, 
 
”Who knows? Somebody may have poisoned it.”
 
So I said, 
 
”Who is against a poet? 
Who is going to poison you? 
Nobody bothers about you.” 
 
But he would not take it.
He said, 
 
”I will bring a stove and prepare tea.” 
 
He would not take the food in the hotel, because who knows...? 
 
He was so afraid of everything. 
How can this man live? 
 
As if the only point is, not to die.
 
But life brings death, death is the culmination. 
If you don’t want to die, don’t live – that is the only way. 
There is no other way, because if you live you are moving towards death. 
Life brings death. 
So the logical way is not to live. 
 
The less you live, the less the possibility of death. 
If you don’t live completely, if you commit suicide, you will never be dead again, you have finished. 
There is no life, now you cannot die. 
 
So such a man becomes already a dead man. 
You will find these corpses moving in the markets, universities, working, doing things – but they are corpses.
 
Life needs expansion. 
Fear does not allow you, then security becomes the whole thing – how to be secure. 
How not to die becomes the whole art of life
 
 
 
And I tell you, 
the whole art of life is 
how to die joyfully, 
how to die blissfully, 
how to allow death – 
because if you are ready to die, 
you are ready to live. 
 
If you are ready to die, you are ready to love. 
If you are ready to die, you are ready to meet the divine. 
 
There is no other way, death is the door.
 
 
 
What do I mean when I say death is the door? 
 
You have to not be there, 
you have to dissolve, 
you have to lose yourself. 
 
What does security mean? 
 
Whatsoever happens, you have to be, you have to persist in your ego. 
 
 
 
That’s why money is so meaningful, 
because money helps you not to live. 
 
A poor man has to live, 
a rich man need not.
 
 
 
I have heard about one very rich man: 
he would travel in his car... even from the porch to the room he would be carried on a stretcher. 
He had come to a new town, to a new hotel where he had never been, and when he was being carried in on the stretcher, the manager thought that he was paralyzed or something. 
So he asked his wife, 
”What is the matter?” – he felt very sorry – 
”Your husband looked quite okay. Is he paralyzed, or is something wrong with his legs?”
The wife said, 
”No. His legs are absolutely okay. But he need not walk – he is a rich man.”
 
 
 
A rich man need not live, he can afford it! 
 
 
A poor man has to live. 
A poor man has to go on the street, move in danger, in crowds. 
A poor man cannot afford not to live. 
 
That is why a rich man, by and by, becomes encaged in his richness, isolated. 
 
Then he lives alone, then he cannot even allow his wife in the room. He may find an explanation: ”We are not poor, so why should my wife and I live in one room? We are rich. We can afford two separate rooms” – but the real thing is something else.
 
 
 
Hitler never allowed anybody to live in his room because he was afraid. 
Who knows? – the wife may be a spy. 
He never got married. 
He got married only just before he committed suicide – three hours before, because then there was no fear. 
When death was certain he got married, never before – because a wife is a dangerous thing. 
Who knows? – she may be in association with some foreign power, or she may be a communist; in the night she may kill him.
He loved many women, but never allowed any woman to live with him, never allowed any woman to be in his room in the night. 
Just three hours before, when he had decided that now there was no way to escape – death is certain, the enemy is bombing Berlin – he called in a priest in the night. The priest was awakened from his sleep; immediately he was brought to the underground cell where Hitler was, and Hitler told him, 
”Now perform the marriage ceremony.” 
And when the ceremony was finished, they went into the room and both took poison and were dead.
 
 
 
What manner of man is this? 
 
But this manner of man you will find everywhere. 
 
When there is fear, nobody can be a friend. 
 
Then everybody is the enemy and you have to protect yourself. 
 
A rich man can protect himself more; that’s why there is so much emphasis on money, so much madness! 
You cannot even understand what is happening. 
 
Why this neurosis about money?
 
 
 
Mulla Nasruddin was dying. 
He opened his eyes, he looked at his wife. His wife said, 
”We are here, Mulla. You go to the divine silently, in peace and prayer. We are all here.”
Mulla Nasruddin looked at the faces – his eyes were dim, he was almost gone, it was difficult to see. He asked, 
”Where is Rehman?” – his eldest son.
His wife said, 
”He is standing by your right side.”
Then he asked, 
”Where is Rahim?” – another son.
And his wife said, 
”He is there, standing by your feet.” 
”And where is Abdul, and where is Farid?”  he asked.
All were there, so his wife said, 
”You rest, we are all here.”
Nasruddin immediately became worried and said, 
”Then who is minding the store? If everybody is here then who is minding the store?” 
And he was on his deathbed; just a moment later he died. 
 
 
 
No, neither life is meaningful nor death... the store, ”Who is minding the store?” 
 
Even at the last moment, no temple is there in the mind – just the store, the market, the money.
 
Why is money so important? 
 
It is your protection 
against love, 
against life, 
against death, 
against God. 
 
Hence, Mahavira and Buddha renounced it. 
 
The renouncement is simply coming to understand that this whole arrangement is 
against life, 
against love, 
against God. 
 
They simply renounce! 
 
It is not because of money that they are renouncing it, 
but just because they have come to understand that through this protection they have been killing themselves, this was poison. 
So they simply escaped from the palaces.
 
Then a new life starts when you understand that money is neurosis. 
 
Security, the hankering after security and safety, shows that you are already dead, that life has left you. 
 
Continuous effort to be secure means you have not yet been able to love; otherwise, love is enough security, no other security is needed. 
 
One moment of love is eternity – no fear of death, a lover can die easily, lovingly. 
 
He has known life, he is thankful. 
 
Even for a single moment love happened... 
he has known the glory of it, the benediction, all blessings have been on him. 
 
He can thank God for this single moment that has been given to him – and he was not worthy.
 
 
Who is worthy? 
 
Nobody is worthy. 
 
 
Have you ever thought about it – that you are alive? 
 
Are you worthy to be alive? 
How have you earned it? 
 
You have known the flowers and the trees and the birds on the wing and the sun rising, so many mornings, so many evenings, and the stars. 
 
How have you earned to be alive? 
 
It is simple grace. 
You are not worthy, you have not earned it in any way. 
It is simply God’s grace that you are.
 
But when somebody comes to know a single moment of love, this whole life becomes nothing. 
Then all the birds that you have seen, and all the songs that you have heard, and all the musicians of the world – nothing! 
Then all this greenery of the trees is nothing. Then there is no radiance in the sun and there is no music in the stars. 
 
If you have known a single moment of love, then this whole world is just dim and a shadow; it is just a reflection, not the real.
 
If you have known a single moment of love, for eternity and eternity you will be thankful and singing songs of gratitude to the divine. 
 
Then there is no death – love knows no death, love knows only life. 
 
You know only death. 
Love... you have bypassed it, somehow you have not been through it; you have bypassed it, and now money has become significant. 
 
 
 
Money is symbolic of a dead man, 
money is the love of a dead man.
 
 
 
So look at a miser. 
It is not simply money when he takes notes in his hands. 
 
I have seen one miser – so much romance in his eyes when he would look at the notes; never so lovingly has a lover looked all over the beloved. 
He would feel and touch... and look at his eyes! 
The radiance that came to his eyes, the poetry that took over his being. 
He became a completely transformed man. 
 
No, Majnu was not so happy when he looked at Laila. 
 
No, Shiri was not so happy when she looked at Farhad.
 
This man was a relative, so I had many chances to see him and understand him. 
 
He was the perfect man of money, a buddha on that path. 
 
He never got married; he would always say, 
”It is so expensive and I cannot afford it. Some day I will get married.” 
 
He is now dead. 
He never got married – he remained a bachelor. 
 
But he would rationalize it; he would say, 
”This is brahmacharya”; 
he would say, 
”This is celibacy. In the scriptures, in the Vedas, the life of a celibate is the highest life.” 
 
But he was simply a miser, even a miser about semen. 
That was his celibacy – he was not a brahmachari.
 
So when you find celibates, ninety-nine out of a hundred will just be misers about semen. 
 
They are afraid to let go: if the semen goes out of their body, their bank balances.... 
 
Their brahmacharya is a sort of constipation. They stink!
You can never have any fragrance coming out of them. 
They are misers – but they rationalize. 
And they always live through reason, 
never through the heart – because heart is a dangerous thing.
 
 
 
Reason always grabs things 
and 
the heart always wants to give. 
 
 
 
The heart is the giver and the heart is never a miser, so a miser can never believe the heart. 
 
By and by he will kill the heart, he becomes just the head. 
 
There is no feeling in him – feeling is dangerous. 
He doesn’t feel, he becomes insensitive. 
He doesn’t allow any sensitivity in his being, because a beggar comes and he asks... 
if you have feeling, it will be difficult to say no. 
 
But if you have only the head, you will rationalize and you will say, 
”I don’t believe in beggary; this is bad for the economy, this is not good for the culture – and you look perfectly healthy, so go and work.” 
 
You will rationalize, and these reasons you also know are just superficial; deep down you don’t want to give – that is the basis. 
 
But you cannot accept the fact that you are not a giver.
 
You live in words, reasons, rationalizations, and go on hiding the basic fact that you are killing your feeling. 
 
If you are on the path of money – and almost everybody is, more or less – then see the whole phenomenon of what is happening within you; you are killing yourself. 
And life cannot be prevented from moving, life will reach up to death. 
 
You cannot withhold it, it is not in your control. It has to go – as it has come, it has to go. Before it leaves you, you can only create anxiety, that is all.
 
If you accept the ebb and flow of life, the birth and death of life; 
if you accept, you need not create any anxiety. 
 
You can love. 
 
While dying is there, love. 
 
And allow love to happen. 
 
Don’t try for security 
and 
don’t be afraid of death. 
 
Death will come. 
Give a chance to life to flower. 
If life really flowers, death will be the culmination, not the end. 
It will be the climax, the crescendo. 
It will be the highest peak, the Everest, not the end.
 
And at the moment of death, a man who has lived rightly, through love – and that is the only right way to live – for him death comes as the most beautiful ecstasy. 
 
He dies with a song in the heart. 
He dies with ecstasy all over the body, throbbing. 
 
He is going to meet the divine beloved. 
He has learned how to love and how to give. 
 
So in the moment of death also he can give. 
He gives his whole being back to nature; the body, the air goes to the air, the fire goes to the fire, the earth goes to the earth, the sky goes to the sky. 
He gives, he is a giver, and the being goes to the source, to the brahma; he does not cling.
 
 
But you cannot do it if you have been a clinger your whole life. 
At the moment of death, if you cling everything becomes ugly. If you have been clinging and clinging and clinging, and always afraid and in fear and have never allowed love, then at the moment of death you will miss the highest peak that is possible, that was possible. 
 
 
These are the two paths; 
one is right, 
the other is wrong.
 
 
 
 
Now we will try to go into this story. 
 
You will be able to understand – but understand through the heart:
 
 
THE MASTER SEISTSU REQUIRED LARGER PREMISES AS THE BUILDING HE WAS TEACHING IN WAS VERY OVERCROWDED 
 
 
– he must have been in the same situation as I am.
 
 
UMEZU, A MERCHANT... 
 
 
he has not yet come to me... 
 
 
UMEZU, A MERCHANT, DECIDED TO DONATE FIVE HUNDRED PIECES OF GOLD FOR THE CONSTRUCTION OF A NEW BUILDING 
 
 
– five hundred pieces of gold is real money.
 
 
UMEZU TOOK THE MONEY TO THE TEACHER AND SEISTSU SAID, ”ALL RIGHT, I WILL TAKE IT” 
 
 
– but this is no way, from a miser.
 
 
The man must have been a miser, otherwise how can you accumulate five hundred pieces of gold? 
 
And this was not all; this must have been just a small part, a hundredth part of his accumulations. 
But why, if he is a miser, has he come to give to this master? 
 
Looks contradictory: 
if he is a miser and a man of money, 
he should not go. 
 
But I know the reason – that too is part of fear, that too is making security in the other world.
 
He must have been nearing death, 
he must have become an old man. 
 
And people of money are always old, 
they are never young – because death is always near and they are trembling. 
He must have been feeling any day death can come; he has to make arrangements for the other world also. 
He must have had millions of gold pieces. 
Just five hundred pieces... this is just to be safe: 
 
”Give it to this master; people say he is enlightened. Give these five hundred pieces to this man, he will take care of the other world, he may give a certificate. People say that he is on good terms with God, his name is in the good books; he will be helpful somehow.”
 
It is groping in the dark. 
A man who has missed life is thinking of some other life. 
 
Remember, 
only people who have missed this life think of that. 
And if you can miss this you will miss that also, because you will remain the same. 
 
Even if you are forced to enter into heaven, 
you will make a hell out of it, 
because you will take your habits, your mechanism of the mind, your working – your whole past you will take with you. 
You will make a hell out of it.
 
Can you be in heaven? 
 
I don’t see any way; you cannot be. 
 
Wherever you go you will carry your hell with you. 
It is a part of you. 
So those who know say that hell and heaven are not without – they are within you, they are qualities of your being. 
 
 
On this earth people have lived in heaven; 
on this earth you are in hell. 
 
 
Remember well, 
wherever you go you will provide your own hell there. 
Immediately you reach there you will create your hell all around. 
You cannot do anything new. 
The mind is old, it goes on in a pattern, moving in a circle.
 
 
This Umezu must have been a miser. 
But now death is coming near and he must think of the other world also. This world he has lost, now the other cannot be lost. Something has to be done, but that too has to be done through money. 
 
See the mind: 
he thought that through money life can be purchased, now he thinks through money God can be purchased. 
He thought through money love can be purchased. 
 
Now he thinks that through money heaven can be purchased. 
 
But his mind remains focused in the neurosis of money. 
He is still mad, money still remains the means. Anything that he is going to do is to be done through money.
 
That’s why the master behaved in such a way. He said, 
”All right, I will take it,” as if it was nothing. 
That is the meaning of it; as if it was nothing, five hundred pieces of gold – just dirt.
The master said,
ALL RIGHT, I WILL TAKE IT,” as if it is a burden and he was obliging this Umezu. 
 
Always remember that if you go to a master with money, this is going to be the treatment. 
 
It is very easy to understand in the story. 
It is very difficult when the treatment is given to you.
 
 
 
Just a few days ago somebody phoned; 
he used to give some money for the ashram. Then he said, 
 
”Now I will stop, because there seems to be no gratefulness about it. I am not even allowed a special interview with Osho so I am not going to give it.” 
 
He is here, he should try to understand this story well, because it is easier to understand a story when you are not part of it. It is very easy. 
But when you are part of it, then it becomes very difficult. Five hundred pieces of gold that man should bring to me, right? 
 
And then I will tell him, 
 
 
ALL RIGHT, I WILL TAKE IT!”
UMEZU GAVE THE SACK OF GOLD TO SEISTSU, BUT HE WAS VERY DISSATISFIED WITH THE ATTITUDE OF THE TEACHER AS THE AMOUNT HE HAD GIVEN WAS VERY GREAT – ONE COULD LIVE FOR A WHOLE YEAR ON THREE PIECES OF GOLD, AND THE TEACHER HAD NOT EVEN THANKED HIM.
 
 
Look at the mind, 
the mind which is neurotic about money. 
 
What he is saying? 
 
He is saying, 
”This sack of gold I have given – a man can live on three pieces of gold for one year.” 
 
He thinks life is through money. 
Money may be needed, but nobody can live through money. 
Money may be necessary; it is not enough. 
 
And if there is only money and nothing else, it is better you die, the sooner the better. 
Because you are living unnecessarily, you are just passing the days – it is not life.
 
 
 
Jesus is reported to have said: 
 
”Man cannot live by bread alone.” 
 
He also knows that bread is needed – nobody can live without bread, that’s right. 
 
But there is a higher dimension of life where nobody can live by bread alone. 
 
If there is only bread, commit suicide! – because eating the same bread again and again is useless.
 
But the man who lives through money thinks that a man can live for a whole year on three pieces of gold, and these are five hundred pieces – a man can live forever and forever! Eternal life is possible through five hundred pieces of gold. And what type of man is this? 
– he has not even thanked me. He was very dissatisfied.
 
Whenever you give with a condition you will always be dissatisfied, because the condition cannot be fulfilled. 
 
Whenever you give without a condition you will feel a deep contentment, because there is no reason to be dissatisfied. 
 
Whenever you give and enjoy it, whenever giving is an end unto itself... this man would have been dancing because the master had accepted – enough! 
He should have thanked the master that,
 
”I was worried whether you are going to accept it or not. Because I know you well: this is just dirt for you and you have accepted. You are so kind, your compassion is so deep.” 
 
He would have danced and thanked him. 
He would have gone deeply happy and blissful. 
 
But no, it was not possible because it was not the end, it was a means. 
 
He wanted the master to be obliged to him.
 
If this man reaches to God, he will give him a sack of gold and wait for the thank you. 
 
What can you give to God who has given all to you? 
 
And a master is nothing but a representative of the divine, of the same quality. 
That is why we call Mahavira ’Bhagwan’, 
why we call Buddha ’Bhagwan’ – because of that same quality. 
 
What can you give to him? 
 
All comes to you through him. 
At the most you are returning back... at the most. 
You should be thankful that you have been accepted.
 
 
But a money-mad man cannot understand this. 
He wanted the master to be obliged because he had done this, and this is so much. 
For him it was so much. 
As far as his attitude was concerned, it was such a great amount – five hundred pieces of gold; one man can live for one year on three pieces – because mind thinks in relativity. 
It does not know anything of the absolute. 
It knows only of relativity. 
It is his mind!
 
 
 
I have heard: 
Mulla Nasruddin died and went immediately, or was sent immediately, to hell. 
There he reached Satan who had been waiting for him for a long time – he was a man long awaited there. 
Satan received him, welcomed him, and Mulla Nasruddin said to the devil,  
”Boy, am I happy being here in heaven.”
The devil said, 
”Nasruddin, you are mistaken. This is no heaven.”
Nasruddin said, 
”That may be your attitude. I am coming from India – to me it looks like heaven.”
 
 
 
Mind is relative. 
 
Five hundred pieces of gold! 
He was giving his very life; 
his very heart was there in that sack of gold. 
 
Those five hundred pieces were not of gold, they were of his heart. 
 
He has sold his life and bargained for this gold. 
He had died for this sack of gold – and not even a thank you. 
It was too much. 
The master is not behaving rightly; he was dissatisfied.
 
If you think about any master, you will always come to the conclusion that he is not behaving rightly. 
 
Remember this: 
if you think – I repeat – then you will always come to the conclusion that he is not behaving rightly. 
 
If you look, not think, 
then you will know that he is always behaving rightly.
 
He thought, calculated. It was so plain to him; five hundred pieces of gold – his whole life in that sack. 
 
And this man simply says, 
 
 
ALL RIGHT, I WILL TAKE IT.”
”IN THAT SACK THERE ARE FIVE HUNDRED PIECES OF GOLD,” HINTED UMEZU.
 
 
He thought,
”Maybe he has missed. 
Maybe he is in meditation or somewhere else, because how can it happen that five hundred pieces of gold and all he says is, ’All right, I will take it’? He is not in his senses.” 
 
So he hinted.
 
 
IN THAT SACK THERE ARE FIVE HUNDRED PIECES OF GOLD,” HINTED UMEZU.
”YOU TOLD ME THAT BEFORE,” SAID THE MASTER.
 
 
He said, 
 
”It is unnecessary, why repeat it? I have heard it.”
 
This was even worse, no thank you coming from the man. 
Rather, he would not even take the hint, and he felt a little angry it seems, because he said, 
”You have told me that before. No need....”
 
 
EVEN IF I AM A WEALTHY MERCHANT, FIVE HUNDRED PIECES OF GOLD IS A LOT OF MONEY,” SAID UMEZU.
 
 
This is the problem of the mind. 
He says, 
 
 
EVEN IF I AM A WEALTHY MERCHANT... 
 
 
I have enough money with me, but even then... 
 
 
FIVE HUNDRED PIECES OF GOLD IS A LOT OF MONEY. 
 
 
So to you, just a beggar, it is the whole world. 
To me it is a lot of money, and you are treating it as if it is nothing. 
You are insulting me.”
 
A man who is focused on money cannot understand a man of love. 
 
The man of love will always appear like a beggar, a madman, not of this world – he doesn’t understand. 
He is behaving in a crazy way. 
Howsoever you may worship Buddha and Mahavira, if you meet them somehow, somewhere, you will think they are mad. 
 
Even if you don’t say it, because it will be so impolite... but you understand well that this man has wasted his life sitting under a tree. 
He could have earned a lot of money – this was said to Buddha many times.
 
Buddha left his home and went to another kingdom, just to get rid of the relatives and the family, 
because they would bother him there and they would go on coming, trying to persuade him to come back. 
 
So he left the kingdom and went to another kingdom, then he became aware that those people are everywhere – you cannot escape.
 
There was a rumor that a prince had left a neighboring kingdom and had come there. So even the king of the neighboring kingdom came, and he said, 
 
”My son, you are young and you don’t know the ways of the world. You are immature, I am experienced. I say to you through my experience, go back to your home. This is foolish. At this age such foolish ideas catch hold of the mind. One has to resist. At this age, when one is young, one is prone to, tends to be idealistic. But later on experience proves it is wrong. Don’t be a hippy, go back!”
 
Buddha listened and he said, 
 
”You may be right as far as your own experience is concerned, but I have lived in that world for many lives, and nothing, nothing was ever attained. 
Now it is enough. 
It is through experience that I have left, not through some romantic idealism of a young man.”
 
The old man would not listen. 
He said, 
 
”If you don’t want to go back, I understand – there may be some trouble. You may not be feeling good with your father, or with your family, or something has gone wrong. Then don’t go back, come to me. I have got a beautiful daughter; get married to her and this kingdom is yours.”
 
Buddha said, 
 
”I am married and I have left a very beautiful woman. It is impossible to find another like her. But even that beautiful woman will not give me the ultimate – and I am in search of the ultimate.”
 
The old king left, he said, 
 
”You are mad, incurably mad.”
 
This happened wherever Buddha would go. 
And he was so young and so beautiful... he had never walked on the streets. Wherever he would go, anybody would know that he was a prince, he was not a beggar – and then everybody would give him advice to go back.
 
Mind lives through its own ideas, 
thinks through its own ideas. 
 
You cannot put the mind aside and then look. 
 
This old man who came to Buddha missed an opportunity. It may not happen again for millions of lives. 
But he was teaching the greatest teacher, he was trying to teach him something; he wanted that Buddha should learn something from him. And he has not gained anything himself, he has not reached anywhere.
 
This man says, 
 
 
IN THAT SACK THERE ARE FIVE HUNDRED PIECES OF GOLD. EVEN IF I AM A WEALTHY MERCHANT, FIVE HUNDRED PIECES OF GOLD IS A LOT OF MONEY” 
 
 
– and you are just a beggar; it is not said, it is implied. 
 
”You should know the meaning of it, what I am doing. Such a great donation and you simply say, ’Okay, I will take it.’”
 
 
DO YOU WANT ME TO THANK YOU FOR IT?” 
 
 
said the master – because masters never answer what you ask. 
 
They answer what you mean to ask. 
 
They never answer your question, because that is irrelevant. 
 
They always answer what is hidden behind the question – why you are hinting at these things.
 
You are not interested in proving that gold is significant, 
you are not interested in proving that five hundred pieces of gold is a large sum – those are just rationalizations. 
You are hinting at something else. 
 
The master caught him immediately, and said 
 
 
DO YOU WANT ME TO THANK YOU FOR IT?”
 
 
– he hit the nail, he hit right at the heart.
 
 
YOU OUGHT TO,” SAID UMEZU. 
 
 
Not that, ”I expect and want,” but ”YOU OUGHT TO.”
 
 
This man is not a giver, 
he has never been a giver. 
 
Even when he is giving, he is not giving. 
 
Even when he is donating, it is a bargain.
 
He says, 
”YOU OUGHT TO. 
I have done such a great thing, now this is your duty, not my desire or my request.”
 
 
WHY SHOULD I?” SAID SEISTSU. 
”THE GIVER SHOULD BE THANKFUL.”
 
 
This is impossible to understand for the mind, for the moneyoriented mind; the giver should be the thankful one. 
 
But this is the peak on the path of love.
 
Those who love, they come to know that the giving is so beautiful and so blissful; 
they come to know that the more you give, 
the more you have of it – the more love you give, 
the more love you have there inside; 
the more you go on throwing, sharing, 
the more it bubbles up – it is an eternal spring. 
 
 
 
And once you come to know that 
the more you give, 
the more you have, 
you have learned the basic arithmetic of spirituality. 
 
 
 
Then you never hold back, 
then you are always in search of someone who can take it. 
Then you are always in search of someone who can share it, because he will make you fresh. 
 
 
The old is gone, 
the new arises; 
it is always coming there.
 
 
You are like a well which has gone rotten, because you have not given anybody anything. 
You have never shared your water; 
the water has become rotten.
Give it! 
 
Let people come and let them drink out of you, and then fresh sources are always available. 
 
The moment the old water is removed, 
fresh is coming in. 
 
Your well is joined to the infinite ocean deep down. 
Your well is just a door to the ocean. 
 
The giver comes to know, 
the sharer comes to know, 
then he feels thankful. 
Whenever somebody takes something from you, something new has come into being in you. 
Your being is renewed through it. 
You are being made young again and again, the more you give. 
 
The giver remains always young. 
The non-giver is always old, dead, rotten.
 
The master says, 
 
 
”THE GIVER SHOULD BE THANKFUL. 
 
 
You should be thankful to me that I accept – and that I accept a thing like money. 
You should be thankful, because money means nothing to me.” 
 
It may be necessary in the world, because a master has also to live in the world; 
it may be the means of exchange in this mad world, because a master has to live in this mad world – but it is nothing. 
 
It is just an invented means, agreed upon by all, so that we can exchange things.
 
The society can live without money; for thousands of years society lived without money. 
 
And sooner or later a day will come when society will again live without money, because living through money is so burdensome and so useless and so unnecessary. 
 
But because the world was poor up to now, that’s why money has had to be used; but the more affluence grows....
 
America will be the first to drop money. 
When there is enough money, there is no need to carry it – why carry it? 
Then it is foolish, then it is burdensome. 
Soon the earth will not need money. 
 
But masters have always known it, always, that this is just a market device; 
but a master has to live with you.
 
If you go to a madhouse, it is better to pretend that you are also mad, otherwise you will be in difficulty. 
 
If you try to prove that you are a sane man, the madmen will kill you. 
 
They did this with Jesus, 
they did this with Socrates, 
they did this with Mansoor. 
These were very innocent people. 
They tried to live in a madhouse as they were – not mad. 
They were innocent, but they did not know that the rule of the madhouse is: 
even if you are not mad, pretend that you are mad, because madness is the coin prevalent there, it is the currency there. 
 
Don’t be an outsider in a madhouse, otherwise madmen will collect together and kill you. 
If you say that you are not mad, that means you are trying to say to them that, ”You are mad!” – that cannot be tolerated.
 
An enlightened person also has to live in this world with you. 
He has to use your techniques, your tricks.
 
 
 
It happened once: 
it was found in Japan that one enlightened man was always caught – sometimes stealing, sometimes something else, a criminal act, small things. 
He would steal just a small amount of money, and then he was to be sent to the jail – and he was an enlightened man! 
Twenty-six times in his whole life he was jailed, but those who were his disciples, they knew him. 
The last time he came out of jail he was seventy-eight, and the disciples said, 
”Now don’t do such a thing... and why do you go on doing such things?”
He said, 
”Then who will go inside the jail and try to make those jailors meditative, those jailbirds? Who will go there? 
I have to steal, that is the only way to reach those people. 
And it is nothing to me. 
I have been helping and there is real disease. 
I am needed there. 
But that is the only way I can get in, otherwise they won’t allow me. 
That is the only currency that is required.” 
 
An enlightened man has to live with you jailbirds!
 
But if you are ready to understand the neurosis of money and the ecstasy of love, then you will be able to understand this: 
the giver should be thankful. 
 
Give and be thankful – because the other could have refused. 
 
That possibility does not exist for this miser. 
He cannot conceive of anybody refusing five hundred pieces of gold. He does not know he could have been refused. The master may have thrown the sack out of the temple and said, 
”Don’t bring this rubbish here.”
 
 
 
It happened: 
One man came – he also came with five hundred pieces of gold. 
These misers also have their mathematics; 
five hundred seems to be the highest, the limit; they cannot go beyond it – he came to Ramakrishna. 
Ramakrishna was even more dangerous. 
He not only said, 
”All right, I will take it,” 
he behaved even more rudely. 
He said, 
”So okay, go to the Ganges and throw it all in.”
 
The man could not do anything, because Ramakrishna has said so – he became afraid. 
It was impossible for him to go to the Ganges and throw in five hundred pieces of gold. 
But when Ramakrishna says.... Still he hesitated. 
Ramakrishna said, 
”Why are you hesitating? 
Haven’t you given the money to me? 
Then it is my money. 
Just go and throw it into the Ganges, because right now I don’t need it, and the Ganges needs it.”
 
So the man went, very slowly of course, and he didn’t come back. 
One hour passed, two hours passed, and Ramakrishna sent some disciples to see what had happened to that man. 
 
Had he drowned himself and saved the money? 
 
Misers are doing that. 
So the disciples went to see what he was doing. 
There was a big crowd, he had made it into a great show. He would bring one gold coin, throw it on a stone – khannnng! The sound! And many people were there. Then he would count: 
”One hundred and one, one hundred and two, one hundred and three...” 
and then throw it into the Ganges.
So the disciples reported: 
”That man is a perfect exhibitionist. 
He has gathered a big crowd and he is throwing each single coin, counting, and doing the whole thing very slowly.”
So Ramakrishna went, slapped that man and told him, 
”When one accumulates, counting is needed, but when one renounces.... 
What are you doing? 
When one has to throw the coins, one can throw the whole bag!”
But people renounce and still count – they have not renounced.
 
 
 
Givers should be thankful; 
give and be thankful. 
 
If you can follow this rule the old pail will fall down, the water will flow out. 
 
The whole maya, illusion, disappears. 
 
No water, no moon. 
 
Then you can look at the sky, at the real moon. 
 
It is always there, but you are caught in the reflection.
 
Love is the real moon; 
money is the reflection
 
 
 
Enough for today.
 
 
 
 
 
Come Follow To You, Vol 2
And Who Are My Brethren? 
chapter 5 の英語の全講話です。
 
 
 
MATTHEW 12
 
46 WHILE HE YET TALKED TO THE PEOPLE, BEHOLD, HIS MOTHER AND HIS BRETHREN STOOD WITHOUT, DESIRING TO SPEAK WITH HIM.
 
47 THEN ONE SAID UNTO HIM, BEHOLD, THY MOTHER AND THY BRETHREN STAND WITHOUT, DESIRING TO SPEAK WITH THEE.
 
48 BUT HE ANSWERED AND SAID UNTO HIM THAT TOLD HIM, WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
 
49 AND HE STRETCHED FORTH HIS HAND TOWARD HIS DISCIPLES, AND SAID, BEHOLD MY MOTHER AND MY BRETHREN!
 
50 FOR WHOMSOEVER SHALL DO THE WILL OF MY FATHER WHICH IS IN HEAVEN, THE SAME IS MY BROTHER, AND SISTER, AND MOTHER.
 
 
LUKE I4
 
25 AND THERE WENT GREAT MULTITUDES WITH HIM: AND HE TURNED, AND SAID UNTO THEM,
 
26 IF ANY MAN COME TO ME, AND HATE NOT His FATHER, AND MOTHER, AND WIFE, AND CHILDREN, AND BRETHREN, AND SISTERS, YEA, AND HIS OWN LIFE ALSO, HE CANNOT BE MY DISCIPLE.
 
27 AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE
 
 
 
 
THOMAS CARLYLE ONCE SAID about one of his friends that he was born a man and died a grocer. 
 
Everybody is born great and dies very small. 
Everybody is born like a god and almost always dies like a dog. 
 
What happens in between? 
Why is man crippled by life? 
 
One should hope that man 
grows to greater dimensions, 
grows to greater heights, 
grows to greater life 
-- what Jesus calls'life abundant' -- 
but that rarely happens. 
 
As it happens usually, man starts shrinking. 
The moment man is born he starts shrinking, becoming smaller and smaller and smaller. 
 
This has to be understood.
 
When a child is born he has no identity. 
He simply is. 
That'is-ness' is vast, 
it has magnitude, 
it has no limitation. 
 
The child has no name yet, 
the name cripples; 
the child has no identity, 
the child does not know who he is. 
 
That is his greatness, 
that is his vastness. 
 
He is one with existence, 
he is not yet separated. 
 
He has no boundary, no finitude.
 
A child has no character. 
That is his beauty, Character kills. 
 
The more character you have, 
the smaller you have become. 
 
Character is an armor around you, it defines you. 
 
And every definition is a death. 
 
 
Let me repeat: 
every definition is a death; 
only the undefined is alive.
 
 
The child has a body, but he has no form. 
In his consciousness no form yet exists. 
 
Even if you put a mirror before the child he will not recognize himself. 
He will look at the mirror, but he will not recognize that he is reflected there because he does not know yet who he is. 
That is his innocence. 
 
Then things start gathering around: 
 
the name, which becomes an imprisonment; the form, the identity. 
 
The religion, the society, the color, the nation -- they all become confinements. 
 
Now the child is shrinking, 
the vastness of the sky disappearing. 
Clouds are gathering and they go on suffocating your being. 
 
By the time you die, you were already dead long before.
 
That is the meaning of these sutras: 
that if one is to attain to one's real glory again, one has to become indefinable, one has to lose character.
 
It will be very difficult to understand me. 
I say that one has to lose character because character is what gives you limitations. 
 
Character is a fixity, a frozenness. 
Unless the character melts and you start flowing again, 
unless you become unknown to yourself and unpredictable.... 
 
Nobody, not even you yourself, knows what is going to happen in the next moment. 
 
You start living moment to moment. 
The calculation is gone, the planning disappears, you float like a white cloud in the sky: 
moving but without any motivation; 
moving but not knowing where you are going; 
moving but remaining in the moment, 
so totally herenow that past and future make no sense, 
only present is meaningful. 
 
Then what will be your identity? 
Who will be you? 
 
You cannot say anything about it; 
it is unutterable. 
 
 
 
That is what Buddha calls the inner emptiness: 
ANATTA, no self; 
 
that's what Jesus calls the kingdom of God. 
 
 
 
Something mysterious that you are. 
Not that you have to become -- you are already that.
 
 
 
It happened in the Second World War in a Japanese concentration camp. 
The guards of the concentration camp had come to know that the arrival of the American army was imminent. 
Any moment they could reach and Japan would be defeated. They became afraid for their own lives. They unlocked the doors and fled to the woods.
 
But those who were imprisoned in the camp never came to know that now the doors were not locked. They were still imprisoned. 
 
The guards had gone, 
the locks were unlocked, 
but the prisoners were still prisoners. 
 
They were already free, 
but they did not know about it. 
 
The next day when the liberators came they had only to announce to them that 
"You are already free. We have to do nothing."
 
This is what I say to you: 
that you are already free. 
 
The guards have never been there except in your imagination and the locks were never locked. 
 
 
You have seen a dream and 
you are imprisoned in it. 
 
 
This is the only good news that Jesus brings to you or I bring to you: 
that you are already free.
 
 
Not that you have to become free. 
All your imprisonment is just a mental attitude. 
You call yourself a Hindu or a Christian or a Mohammedan. 
 
Not that you are a Christian. 
 
How can you be a Christian and how can you be a Mohammedan? 
How can just a mere ideology confine you, 
how can just words make prisons for you? 
 
To such a vital energy, to such a vital reality, how can just mere words -- Hinduism, Christianity -- become imprisonments? 
 
Impossible.
 
But you believe in them. 
 
Then the impossible becomes possible. 
 
You think of yourself that you are this or that. 
That very thinking makes you this or that. 
 
But you are not. 
 
 
 
In the innermost core of your being you remain total freedom, absolute freedom.
 
 
 
Now, try to enter these sutras. 
They are very delicate and there is every possibility of misunderstanding them. 
 
Jesus has been misunderstood on many points. 
One of the points is covered by these sutras.
People have been finding fault with him because of these sutras. 
On the one hand he goes on talking about love -- he even says, 
 
"God is love" -- and on the other hand he goes on saying such contradictory things. 
 
How can a man of love say these things? 
 
But he has said them. 
So there is every possibility that they have not been understood rightly. 
 
Let us try....
 
 
WHILE HE YET TALKED TO THE PEOPLE, BEHOLD, HIS MOTHER AND HIS BRETHREN STOOD WITHOUT, DESIRING TO SPEAK WITH HIM.
THEN ONE SAID UNTO HIM, BEHOLD, THY MOTHER AND THY BRETHREN STAND WITHOUT, DESIRING TO SPEAK WITH THEE.
BUT HE ANSWERED AND SAID UNTO HIM THAT TOLD HIM, WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
AND HE STRETCHED FORTH HIS HAND TOWARD HIS DISCIPLES, AND SAID, BEHOLD MY MOTHER AND MY BRETHREN! THIS IS MY MOTHER AND THESE ARE MY BROTHERS.
 
 
Up to now, whatsoever he has said can be understood. 
The next sutra is really very dangerous. 
He says:
 
 
FOR WHOMSOEVER SHALL DO THE WILL OF MY FATHER WHICH IS IN HEAVEN, THE SAME IS MY BROTHER, AND SISTER, AND MOTHER.
AND THERE WENT GREAT MULTITUDES WITH HIM: AND HE TURNED, AND SAID UNTO THEM,
IF ANY MAN COME TO ME, AND HATE NOT HIS FATHER, AND MOTHER, AND WIFE, AND CHILDREN, AND BRETHREN. AND SISTERS, YEA, AND HIS OWN LIFE ALSO, HE CANNOT BE MY DISCIPLE.
AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE.
 
 
He says: 
"If any man come to me and hate not his father, mother, wife, children, brothers and sisters, he cannot be my disciple." 
 
A man who has always been talking about love -- 
why so suddenly does he talk about hate? 
 
The word'hate' does not fit on the lips of Jesus. 
 
The man seems to be contradictory, paradoxical, 
but that is only an appearance. 
 
 
We have to go deep. 
 
 
If Jesus says'hate' he must mean something. 
 
And he means....
 
 
 
First: 
 
 
man is born as part of the divine, 
as part of the totality, the whole. 
 
 
The child in the mother's womb is not in the mother's womb: 
the child is in the womb of the whole. 
 
Mother is nothing but part of the whole. 
 
Mother is the nearest part of the whole, 
but the child exists in the divine, in the totality. 
 
He does not know the mother; 
he simply exists. 
 
Then he is born, 
he is separated from the mother. 
 
But even while separate from the mother, 
he has not yet got an identity. 
He cannot say 'I am'. 
Still the purity of 'am-ness' continues.
 
Then by and by, he will start loving the mother. 
The moment he starts loving the mother he will forget the wholeness of 'am-ness', the totality. 
 
Love of the mother will become oblivion of the total. 
 
Then he starts loving the father -- he forgets the total completely. 
 
Then his brothers, sisters.... 
 
Then a family is created, a small family, and he has forgotten the great family of existence.
 
Unless his consciousness shifts again from the mother, from the father, from the brothers and sisters, and the whole gestalt changes 
 
 
-- again he looks at the whole and the whole becomes the family, 
 
again he lives with the stars and the trees are the rivers and the ocean and the sands -- 
 
 
he will not'be able to follow Jesus; 
you will not be able to follow me. 
 
 
Because what is the meaning of following Jesus? 
 
The only meaning is to shift the focus of consciousness. 
 
 
 
 
If you have fallen in love with a family, 
you have to go beyond that love. 
 
Otherwise that very love, that very attachment, will not allow you to enter into the greater whole.
 
 
 
 
When he says'hate' he simply means: 
don't love. 
 
When he says'hate' he uses a very strong word: 
to emphasize. 
 
Because love has made you part of a small family, 
only hate can again make you a part of the whole. 
 
 
But by'hate' he does not mean'hatred'. 
 
 
By'hate' he simply means: 
annihilate the love, 
the attachment. 
 
 
In India we have been using the word 
ASUKTI RAG: attachment, being colored by the attachment. 
 
Be nonattached, renounce. 
 
Renounce the small so that you can find the whole. 
 
And this is the beauty: 
that if you renounce the part, the small family, and attain to the great family, suddenly you will realize that the small family is there in the great. 
 
Because where will it go? 
 
In the small family, the great family is not there; 
but in the great family, the small family is there.
 
 
When the whole earth becomes your home, 
your home is included in it. 
 
But when your only home is your home, 
the whole earth is not included in it. 
 
When the whole sky becomes yours, 
the small sky that you used to think is yours is there.
 
 
 
The greater includes the smaller, 
the smaller cannot include the greater. 
 
 
 
Your father, 
your mother, 
your children, 
your wife, will be there -- 
 
not as your mother, 
as your father, 
as your wife, but as gods. 
 
 
In fact, you have not taken anything away from them. 
 
On the contrary, you have given something to them. 
 
Before they were ordinary human beings; now they will be divine. 
 
Your renunciation has not destroyed anything. 
 
On the contrary, it has revealed much. 
 
 
Lose the small so that you can gain the whole, 
and 
that small will be regained again, in greater glory.
 
 
But in the beginning it will seem that you are moving away from love, because that is the only love you know: 
the love of the family, 
the love of the country. 
 
That is the only love you know. 
 
And it is a false love because unless the love includes the whole it can never be satisfactory. 
 
Love is vast and can only be fulfilled by the vast.
 
Unless you love God, you will love in vain. 
 
Your love will create frustrations, it will never give you a contentment. 
 
Love needs such a vast phenomenon to fill it that only God can do that. 
 
No father, 
no mother, 
no wife, 
no children, 
no brother, 
no sister, 
no friend 
can do that 
 
-- unless God comes to you as a father, 
or your father appears to you to be a god.
 
Unless the wife becomes the whole, 
or the whole becomes the wife, you will not be fulfilled. 
 
That's why there is so much misery because of love. 
 
You love the part and you expect the whole. 
 
That's the misery. 
 
You love the small and you want the great. 
 
It cannot be fulfilled. 
 
Hence, frustration. 
 
Whenever you fall in love with a man, 
you expect something divine. 
Every lover expects it. 
 
And when it is not delivered you are hurt, 
and you feel you have been cheated. 
Then the misery of love arises.
 
Expectations are great 
and 
the reality is very tiny. 
 
You expect from the wrong sources: 
you want a small stream to become the ocean. 
 
It cannot, it is helpless. 
 
When your eyes are open to the reality, and the dream disappears and the honeymoon is over... a small tiny stream. 
And you were thinking of the ocean! 
Now you are crestfallen, frustrated, wounded deeply in the heart.
 
Love wounds because you expect the whole from the part. 
And this is the only love that you know. 
This love is not exactly love. 
 
It is attachment. 
 
 
 
There is a greater love which arises only when your eyes are open to the vast, to the infinite, to God.
 
 
 
When Jesus says'hate' he simply says: 
whatsoever your love is, is worth nothing. 
 
Move to the opposite, 
move to the other extreme. 
 
Drop all this nonsense that you call love. 
It is not love. 
It may be fear -- fear of loneliness -- but it is not a sharing of being. 
 
It is a game of the ego, 
and 
love cannot be a game of the ego. 
 
You drop all this -- and by dropping all this, tremendous possibilities open.
 
 
 
First, 
if you drop all so-called love -- 
the love of the father, 
the mother, 
the brother, 
the sister, 
the family, 
the wife -- if you really drop it, 
suddenly your identity will be lost. 
 
Who will be then, who will be you then? 
 
If somebody asks you right now you say, 
 
"I am somebody's son, 
somebody's brother, 
somebody's husband, 
somebody's father. 
This is my religion. 
This is my country. 
This is the group I belong to." 
 
You have something to say about yourself.
 
 
 
Think: 
if you belong to no country, 
if you belong to no sect, no church, no denomination; 
if you have cut all bonds from your family -- father, mother, wife -- and you are absolutely alone, 
who are you then? 
How will you say who you are? 
 
 
By cutting the attachments you have killed your ego.
 
 
That is the meaning of Jesus. 
He says: 
 
through your attachments, 
your ego exists and gets nourishment. 
 
Cut all the attachments and suddenly the ego collapses. 
It has nowhere to stand, nothing to be supported by. 
Suddenly it collapses, and in that collapse you are born for the first time. 
 
For the first time you are YOU
-- not somebody's son, 
not somebody's husband, 
not somebody's father. 
 
For the first time you are simply there, 
in your absolute nakedness, purity, innocence. 
 
You are undefined, all definitions gone. 
 
Suddenly you start throbbing with a new heart; 
you become part of the whole. 
 
That small family that was surrounding you and creating a boundary is no more there.
 
 
You became small because of the attachment to the family. 
 
You become vast once that attachment is transcended. 
 
 
That's why Jesus uses a very strong word. 
 
He says HATE because less than that won't do.
 
 
Listen:
 
 
WHILE HE YET TALKED TO THE PEOPLE, BEHOLD, HIS MOTHER AND HIS BRETHREN STOOD WITHOUT, DESIRING TO SPEAK WITH HIM.
 
 
Many more things have to be understood. 
 
Jesus knows well that his mother and his brothers don't understand him. 
 
They think, really, that he has gone a little crazy. 
 
Their own brother and he thinks of himself as the son of God! 
 
Just think about your brother. 
If he starts thinking that he is the son of God and always talks about God who is in heaven, naturally you will think that he has gone out of his mind. 
You will seek the help of a psychiatrist; 
you will give him electric shocks to bring him back to earth.
 
Jesus' relatives thought that he was beside himself; 
he was a little eccentric, crazy, mad. 
When he went to his village, people would simply laugh, they would ridicule. 
At the most they were amused: 
"Look, this son of the carpenter Joseph -- and now suddenly he thinks that he is the son of God!" 
 
And they know well whose son he is. 
Just a few years before, he was working with his father in the workshop: carrying wood from the forest, helping his father. 
 
And now suddenly he has gone mad. 
 
"Poor Jesus!"
 
That was the idea of his family also. 
They felt pity for him. 
So when somebody said,
 
"Your brothers and your mother are waiting without, desiring to speak with you," 
 
he knows what they are going to speak to him about. 
He knows that their whole effort is somehow to bring him back home and make him normal.
 
This is one of the problems with humanity. 
 
People you call normal are not normal at all, 
but they are in the majority. 
 
A Buddha always looks abnormal. 
A Jesus looks abnormal. 
 
In a sense he is, because he doesn't behave like you, he doesn't follow the ordinary rules. 
 
He does not fit with the society, 
he is a misfit. 
 
And to allow him, creates a suspicion in your mind: 
if he is right, then you are wrong. 
 
That creates a doubt and a trembling. 
He must be wrong, 
he must be proved wrong. 
He must have somehow gone wrong somewhere. 
 
Of course the ordinary is thought to be normal -- and the normal is thought to be the norm -- so the exceptional, the unique, looks abnormal.
 
Even psychoanalysts think that Jesus was neurotic. 
Many books have been written against Jesus, proving that he was neurotic, that he was not in his senses. 
Look at what he was saying! 
Of course if suddenly someone amongst you declares that he is the son of God, you will start laughing. 
 
What does he mean? 
 
Jesus knows well what they want to talk about. 
And they have not come to HIM. 
 
They have come only to the son of Joseph, which he is no more. 
He was, but since John the Baptist initiated him into a different life -- changed and converted him to a new plane of consciousness, initiated him, led him into a new door to existence -- since then he is no longer the same.
 
 
When Buddha came back to his home after twelve years, his father could not believe that he had become enlightened. 
He said, 
 
"Drop all this nonsense! 
You can befool others, but you cannot befool me. I have given birth to you, I have known you from the very beginning. 
Drop this game and come back home. 
I am your father and because I love you my doors are yet open for you. 
Though you don't deserve! 
You are an escapist. 
In my old age you escaped. 
You are my only hope. Come back home!"
 
Of course the father cannot see what has happened. 
He is too full of his own ideas, too full of his memories, his remembrance of this boy who was born to him. 
 
And now suddenly he has become a Buddha, enlightened, attained to truth? 
 
If he had been somebody else's son the father might have looked again, might have watched, observed, might have been more open; but this is his own son. 
 
The eyes are full of tears, anger, attachment, memories. 
The eyes are clouded by the past; he cannot see the reality that is standing before him.
 
Buddha laughed and he said, 
"Just look at me. I'm not the same one who left your house. Somebody else comes to you. That man is dead! I'm totally new." 
 
The father looked again and then said, 
 
"You cannot deceive me. You are the same. I know you well. I know you more than you can know yourself."
 
 
Jesus knows what they want to talk about. 
And they don't want to talk to him, the reality that he is now. 
They want to talk to someone who exists no more. 
Jesus disappeared that day in the River Jordan when John the Baptist initiated him into a different life. 
The man who used to be there has disappeared. 
The house is old, but the resident has changed. The same person doesn't live in the same body. 
The body is the same, but a new consciousness has entered. 
A new consciousness abides there and they have come to talk to the old, who is no more.
 
 
THEN ONE SAID UNTO HIM, BEHOLD, THY MOTHER AND THY BRETHREN STAND WITHOUT, DESIRING TO SPEAK WITH THEE.
BUT HE ANSWERED AND SAID UNTO HIM THAT TOLD HIM, WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
 
 
This new consciousness -- call it'Christ' -- this new consciousness says, 
 
 
WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
 
 
Unless you can see two personalities -- 
 
one of Jesus, which is no more; 
and 
one of Christ, which has come like a dove and has entered his soul 
 
-- you will not be able to understand these sentences. 
 
These sutras become very simple once you see that this man Jesus is no more the Jesus who used to be.
 
It happens many times to my sannyasins. 
 
When they want to go back to their homes they become a little apprehensive. 
They come to me and they say, 
"It is going to be difficult. My father won't understand me, my mother will not be able to see what has happened. When I go back they will not be able to see the fact: what has happened to me."
 
I tell them, 
"Don't be worried. You simply go and you remain new. Don't try in any way to behave like the old." 
 
That has to be remembered because the temptation will be there. 
The mother is there, 
the father is there, 
the brothers are there, 
the whole milieu of the old, 
and the temptation will be that even if you have changed why create a disturbance for them? 
Just act like the old.
 
But if you act like the old, that will be a deep disturbance for you. 
That will be a deception, 
that won't be authenticity. 
 
And in that way you are not going to help your family. 
That way you will be untrue to them.
 
 
 
Be true. 
 
 
 
Even if they misunderstand in the beginning, 
accept that misunderstanding. 
 
 
 
It is natural. 
 
 
 
But you remain the one that you have become. 
 
Don't act; 
remain true. 
 
Sooner or later they will understand, and once they understand, your reality will start transforming them also. 
 
 
Reality is a great force.
 
 
This happens many times. 
One sannyasin from England just wrote to me that 
"I was afraid, not with standing whatsoever you had said. I was afraid and as I came nearer to England my fear was tremendous. My father is very stubborn" -- as fathers are-"and I thought: he won't understand, he won't even listen. He will think that I am mad and he will try and force me to go to a psychoanalyst.
'What has happened? 
Why are you wearing orange?' 
He is an old Christian, orthodox. It will be almost a shock."
 
But he had to go back so he went. 
Now he has written: 
 
"They were shocked. They couldn't believe it. But as you had said, I tried not to be tempted to act. I remained true. 
And for the first time, after three or four days, they relaxed. 
Now for the first time something has transpired between me and my parents, something which I can call love -- which has never been there before. Fear was there, but not love. And they are asking me questions: what has happened to me? And they have even tried to meditate! " 
 
-- which he thinks is a miracle.
He thinks that I must be doing something from here.
 
I'm not doing anything from here. 
 
Your truth, 
your authenticity, 
has a great power in it. 
 
Truth transforms not only you.
 
Wherever you move, 
with whomsoever you relate, 
if you are true you become a great force.
 
 
 
Jesus knows that they have not come for him. 
They are not yet ready. 
They don't understand that a discontinuity has happened in the life of Jesus. 
The old is gone and the new has come, and they are not in any way related.
 
That is the problem: 
when the new comes, 
the new is absolutely new. 
 
It is not a modified form of the old. 
When the old goes, it goes totally. 
 
There comes a gap, a silence, an emptiness.
 
The old goes and the new comes -- the body remains the same. 
 
Nobody will be able to see what has happened, 
but everybody will FEEL something has happened. 
 
Even you yourself will become aware, by and by, that you are no longer the old.
 
Recognition takes time. 
Sometimes months, sometimes years. 
 
Recognition takes time, 
but by and by you become aware that 
"I am no longer the same person I used to be." 
 
When this realization surrounds you, you flower. 
 
A different grace becomes available to you. 
 
 
 
The old man lives under the law; 
the new man lives under love. 
 
 
 
The old man lives in the society; 
the new man becomes a peak of absolute aloneness. 
 
 
 
The old man lives in the past, in the future; 
the new man lives only in the present. 
 
 
 
The new man has a presence, a different quality of being. 
A magnetism, a charisma.
 
 
HE ANSWERED AND SAID UNTO HIM THAT TOLD HIM, WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
AND HE STRETCHED FORTH HIS HAND TOWARD HIS DISCIPLES, AND SAID, BEHOLD MY MOTHER AND MY BRETHREN!
 
 
He has created a new community.
 
Buddha called his community SANGHA. 
Buddha says to his disciples to seek three refuges. 
When anybody comes to surrender he has to surrender to three things. 
He says: 
 
"I surrender to Buddha, 
I surrender to sangha, 
I surrender to DHAMMA." 
 
Buddha is the alive, the presence herenow. 
 
But he will not be there always. 
 
Sooner or later he will disappear, just as a lamp disappears and then you cannot find where the flame has gone. 
 
Buddha will disappear -- this body cannot contain him for long, because the body is mortal and he is immortal. 
 
The vehicle is weak, the vehicle cannot persist for long. 
 
Sooner or later the body will fall and the flame will disappear. 
 
Then to whom will you surrender? 
 
So Buddha says, 
 
"I am creating a community: the sangha."
 
Sangha is a community of those 
who live with the same attitude, 
who live a life in common, 
who commune with each other. 
It is a community, 
a community of seekers on the same path, 
a community of those who have been in love with the same Buddha, 
whose love joins them together.
The community is a group. 
 
When the buddha is there you can look at him -- he can be helpful, he can guide you, he can take you out of your misery and darkness -- but when he is gone, then there is only one possibility
you should join together to help each other. 
 
A few will be a little ahead, 
a few will not be so.
A few may be lagging behind, 
a few may be marching forcibly, 
a few may just be fast asleep; 
but if there is a community, 
then those who are lagging behind can also be helped. 
 
The community can take care of them: 
the community can think about them, 
can love them, 
can help them, 
can guide them. 
When a Buddha is alive there is no need, 
but when the Buddha is gone a community is the only refuge.
 
 
Jesus was creating a community. 
This community is not the church, 
 
remember; 
 
this community is not a sect, remember. 
 
 
This community is a family of fellow seekers, 
not of fellow believers. 
 
 
 
When you believe, 
the community becomes a sect. 
 
When you seek, 
then it is a community. 
 
 
 
A community is an alive phenomenon of those who are all seeking together and helping each other.
 
 
 
There is a parable in India that once it happened that a great fire broke out in a forest. 
 
Two men were helpless there in the forest, 
they couldn't get out of it, because one was blind and another was crippled in the legs. 
 
The crippled one could not run: he could see, but he could not run. 
 
The blind one could run fast, but he couldn't see. So they formed a community.
 
They talked to each other and they said, 
"We can help each other." 
 
So the blind man took the crippled man on his shoulders. 
They became one man. 
The blind could walk, the crippled could see. 
They helped each other. 
 
They came out of the fire; they were saved. 
 
Separate they would have died; 
together they found the way out.
 
A community is a community of blind people and crippled people. 
 
 
 
When a Buddha is there, there is no need. 
But when Buddha is gone, the master is gone, then the source of life disappears. 
 
The whole forest is on fire and everywhere there is darkness. 
 
Somebody is crippled and somebody is blind -- everybody lacks something. 
 
But everybody also has something. 
 
Then the community can arise.
 
That is the family of Jesus. 
 
He says:
 
 
AND HE STRETCHED FORTH HIS HAND TOWARD HIS DISCIPLES, AND SAID, BEHOLD MY MOTHER AND MY BRETHREN!
 
 
"And then," 
 
Buddha says, 
 
"a time comes when the community will also become dead. It will become a sect." 
 
The family of Christ will become Christianity; 
the family of Buddha, the sangha of Buddha, 
will become Buddhists. 
 
Dead: 
fellow believers, 
 
not fellow seekers. 
 
Nobody is going anywhere; 
they simply believe. 
 
The community is not a community at all now. 
 
They talk
they discuss, 
but nobody is ready to risk anything, to search, to inquire.
 
 
Then, DHAMMA. 
 
 
Then you have to take refuge, 
you have to surrender and take refuge, 
only in the pure principle of dharma. 
 
The pure principle, 
the basic law: 
what Lao Tzu calls tao, 
what Buddha calls DHAMMA, 
what Jesus calls the kingdom of God. 
 
Then you have to surrender to the unknown.
 
It will be difficult because Buddha is visible; 
you can touch him. 
The community is also visible. 
Not so enlightened as Buddha, 
but some fragments of life, 
some fragments of light, 
are carried by the community. 
 
You can put them together, a certain light can be created. 
 
But when the community has become a sect, a dead religion, an organization and not a brotherhood....
 
 
Remember, 
a brotherhood is not an organization. 
 
A brotherhood may be organized, 
but it is not an organization. 
It is fluid. 
 
A brotherhood is organized because of love: 
organization is a by-product, a consequence. 
 
But an organization is simply organization. 
 
It is forced, rigid. 
 
It exists not because of love 
but because of law.
 
Then one has to look to God, whom you cannot see anywhere, whose address is not known, whose whereabouts are absolutely unknown.
 
Jesus says:
 
 
BEHOLD MY MOTHER AND MY BRETHREN!
 
 
"This is my family, my community in which I am spreading my being, 
with whom I am sharing my new life, 
with whom I am sharing my new vision and my new eyes."
 
 
FOR WHOSOEVER SHALL DO THE WILL OF MY FATHER WHICH IS IN HEAVEN, THE SAME IS MY BROTHER, AND SISTER, AND MOTHER.
 
 
"Whosoever is ready to follow the path of God -- he is my mother, he is my brother, he is my sister." 
 
Jesus is saying, 
 
"Only those who are related to God are related to me. 
Now, no other relationship is possible."
 
Even if Jesus' mother wants to be related to him again, she cannot be related just because of the old relationship. 
She will have to seek a new relationship, and that new relationship is possible only if she becomes attuned to God. 
 
Only through God, via God, can you be related to Jesus.
 
There is no other way.
 
 
 
If you come to me and you are really a seeker of truth, 
you immediately become related to me. 
 
 
 
Otherwise there is no relationship. 
 
 
 
Only via God -- you cannot be related to me directly. 
All direct relationship is impossible now. 
 
Unless you seek that which I have found, 
there is no possibility
There is no possibility at all.
 
 
 
It happens: 
many times people ask me -- just a few days before, Vivek was asking me --
 
"Why do we never see any of your college friends, your school friends, coming to you? Why don't they come?"
 
In the first place, I never had many friends because from the very beginning only if somebody was a seeker was there a possibility of any friendship. 
There was no other way to relate to me. 
So -- very few friends. But even those are lost, because unless they now relate to my new reality there is no possibility
Either I have to come down to relate to them, which is not possible, or they have to come up -- which is difficult.
 
By and by, they have disappeared. 
They continue to think about me as of old, but that man is no more there; that man is dead. They would like to relate to me as of old, but that man is dead. 
How can you relate to a dead man?
 
So it becomes embarrassing for them. 
If they come, it becomes embarrassing. 
They don't know what to talk about, what to say. 
If they say something of the past and then they look at me, the whole thing looks absurd. 
It carries no meaning. 
At the most I can listen, but I cannot say a single word. 
Then they feel awkward.
They used to come; by and by they dropped. 
 
But my family has not dropped me. 
They have tried hard to cope with me. 
And they have tried hard to feel my new reality. 
That's a rare phenomenon. 
Jesus was not so fortunate as I am.
 
 
FOR WHOSOEVER SHALL DO THE WILL OF MY FATHER WHICH IS IN HEAVEN, THE SAME IS MY BROTHER, AND SISTER, AND MOTHER.
AND THERE WENT GREAT MULTITUDES WITH HIM: AND HE TURNED, AND SAID UNTO THEM,
IF ANY MAN COME TO ME, AND HATE NOT HIS FATHER, AND MOTHER, AND WIFE, AND CHILDREN, AND BRETHREN, AND SISTERS, YEA, AND HIS OWN LIFE ALSO, HE CANNOT BE MY DISCIPLE.
 
 
Unless you deny your worldly family, 
you cannot be part of a spiritual family. 
 
Unless you deny the ordinary ties of the body, 
you cannot move into the world of the spirit. 
 
You have to leave behind the world of matter, 
the world of the body, 
to move into the world of the spirit.
 
 
AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE.
 
 
And until you die, you cannot follow. 
You have to die so that the new can be born in you. 
 
It can be born only when you are gone. 
 
It is not a question of transforming you, 
it is not a question of improving you, 
it is not a question of making something better of you. 
 
Howsoever better you are made, improved, modified, you will remain the same.
 
Your ego can be more polished. 
 
It can even be taught to be humble. 
 
You can be taught to be simple: 
you can live naked, with no clothes. 
 
You can be taught to be nonpossessive: 
you can leave the whole world. 
 
But if you remain the same, 
your non-possessiveness will not help much; 
your nakedness will not help much. 
Your nakedness will become a new clothing for the ego.
 
Now the ego will be satisfied that 
"I have renounced all. 
I don't possess anything. 
I have left my family" 
 
-- but the'I' will continue. 
 
And the'I' has to drop
 
Unless the'I' disappears, 
you will not be empty enough for the divine to enter. 
You will not have enough space for Him.
 
That is the meaning of Jesus when he says: 
 
 
AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE. 
 
 
To be a disciple is to die in the master and to relive in the master. 
 
It is to drop totally dead in the master so that his life flame can give you a new light and a new life. 
 
 
 
Until you die, 
nothing is possible. 
 
 
 
And that is the great fear. 
 
You would like to be improved, 
you would like to become better. 
 
Then don't come to a man like Jesus. 
 
He is not interested in bettering you, 
he is not interested in renovating the old house. 
 
He says, 
 
"We will demolish and we will make a new one," 
 
because if you renovate an old house it remains the old. 
 
It may deceive others, but it cannot deceive you. 
You know it is the old. 
The foundations remain the old, 
the structure remains the old. 
 
You polish it,
you color it, 
you whitewash it 
-- a few patches here and there -- 
and then you think everything is new. 
 
It is not.
 
In life, never try to renovate, because something is fundamentally wrong. 
 
The base is wrong, 
the whole foundation is wrong. 
 
And on that foundation, 
you will remain wrong.
 
So I'm not interested in you becoming more religious, no. 
 
I'm not interested in you becoming more moral, no. 
 
I am not interested in you attaining a beautiful character, not at all. 
 
I am interested in you dying, 
so that a newness rushes in you. 
 
Only on your death is resurrection possible. 
 
And that which will resurrect will be the divine. That will be the divine!
 
Once you are ready to die, 
moral or immoral, 
sinner or saint, 
are all irrelevant. 
 
Once you are ready to die, 
you have become capable. 
 
You open the door. 
You say to God, "Come in! "
 
But remember, 
God comes from the same door from where death comes in. 
 
If you are afraid of death you will remain afraid of God. 
 
God and death are two names of one phenomenon. 
 
 
If you are afraid, you interpret God as death. 
 
If you accept, you interpret death as God. 
 
 
Death itself becomes the beloved.
 
You wait. 
 
You wait as you would wait for your beloved. 
 
And death comes dancing! 
 
There is nothing like it. 
No longer can you conceive of anything which can transcend the beauty of it. 
 
Death becomes the beloved. 
Then death's garb is no more there. 
God is revealed!
 
This has to be done every moment, because every moment death knocks at your door. 
 
Every moment when you exhale, death knocks. 
 
 
Exhalation is death, 
inhalation is life. 
 
 
The first thing a child has to do is to inhale 
and 
the last thing the old man dying will do will be to exhale. 
 
 
With exhalation, death; 
with inhalation, life.
 
 
And this is happening every moment. 
Whenever you inhale, you are becoming alive again; 
whenever you exhale, again death. 
 
Death, life, death, life: 
that's how you move. 
 
They are two wings or two legs, two aspects of you. 
 
If you really die with each exhalation -- you relax and you surrender -- then with each inhalation you will revive. 
 
And you will feel such freshness that even the dew in the morning will be jealous! 
 
You will feel freshness such as the stars in the night feel.
 
 
That is eternal life. 
 
 
One who has learned the secret of how to die moment to moment has learned the secret of how to live eternally. 
 
Now death is impossible. 
Death is possible only if you resist it. 
 
It is in your resistance that death exists. 
 
Resistance is ego, 
death exists because of the ego. 
 
If you surrender, death disappears. 
 
Surrender is the key.
 
Jesus says:
 
 
AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE.
 
 
Not only does the father have to be denied, and the mother, and the sister and the brothers, but you have to deny your life also. 
 
Your life has to be denied so that God can live within you and through you. 
 
Both cannot live together within you, 
remember. 
 
Either you or God. 
 
You would like to also give Him a small room somewhere in your house, a small temple in a far corner of the house. 
 
You would like Him to live there, but that is not His way. 
 
He wants the whole house or nothing. 
 
This trick don't do.
 
I was staying with a friend. 
In the morning I saw him going to the garage. I asked him, 
 
"Where are you going?"
 
He said, 
 
"We have made a temple in the garage." 
 
They live in a palace and their God lives in the garage! 
 
Whom do you think you are befooling? 
And he was very happy. 
He thinks he is a very religious man.
 
The God lives in the garage, 
He's not even a welcomed guest. 
 
Even with a guest you behave well, 
even with a poor relative you behave well. 
Even a poor relative will feel offended if you put him in the garage. 
The God lives in the garage! 
He was very happy and he said, 
 
"We have made a very beautiful temple there. You come and see."
 
I said, 
 
"God cannot be there so I'm not coming. You go and do whatsoever you want to do, but this is not prayer."
 
God comes to you only when you completely give in, when you are completely empty and you say, 
 
"I am no more. Now you can come in." 
 
When you have vacated the throne, then only is He enthroned.
 
 
 
 
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:20170722184358j:image
 
この講話の和訳された本はこちらです。
no water no moon
f:id:premmashal:20170722190339j:image
 

Osho Transformation Tarot

Osho Transformation Tarot

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Detachment / 超然・私情におぼれず冷静
 
Hakuin and the infant child
 
白隠と赤ちゃん
 
 
 
commentary(解説)…
 
生をあるがままに受け容れることです。
Accept life as it is.
 
どんな理由も持たずに、楽しみなさい。
Joy without any reason.
 
 
 
osho…
 
この美しい逸話を聞いてごらん
あなたは導師 master の鏡のような質を理解するだろう。
 
 
これは禅の話しの中でも最も有名な
禅の導師 master 白隠が松蔭寺に居たころのものだ。
 
 
1人の少女が会議の中にいた
なぜなら妊娠したからだ。
 
彼女の厳しい父親は彼女を脅して
恋人の名前を知ろうとした、
そしてついに、
もし言えば彼女は罰から逃れられると思い
父親に告げた、
 
「禅の導師 master 白隠です。」
 
 
父親はそれ以上なにも言わなかった、
しかし
時が満ちて、子供が生まれると
父親は突然子供を白隠のところへ連れて行き
その赤ちゃんを放り出した。
 
「あなたの赤ちゃんのようだ。」
 
 
そして
父親白隠に対して失礼な言動を積み上げ
あざ笑い侮辱した。
 
 
禅の導師 master 白隠はただ言った、
 
「おお、そうなのか?」
 
そして赤ちゃんを彼の腕の中に抱いた。
 
 
それ以降、雨の降る日も嵐の夜も、
白隠は近所の家からミルクを貰いに出かけた。
 
どこに行くにも、
彼はすり切れた着物の袖にくるんで
赤ちゃんを連れて出かけた。
 
 
生きたブッダと尊敬され
釈迦牟尼として崇拝されていた白隠
今やまったく堕落した。
 
白隠に群れをなしていた多くの弟子 disciple たちは
彼に反発して去って行った。
 
 
導師 master はまだ一言も言ってはいなかった。
 
 
その間、
赤ちゃんの母親は
彼女の赤ちゃんと離ればなれであることが
苦しくて耐えることができなかった、
そして
もっと、彼女がしたことに対するこれからの結果に恐ろしくなりはじめた。
 
彼女は赤ちゃんの本当の父親の名前を打ち明けた。
 
彼女の父親
彼の美徳の観念の中の厳格であるさまに
恐ろしくて狂いそうだった。
 
 
父親白隠のもとへ急いで行った
そしてひれ伏し、
何度も何度も許しを乞うた。
 
 
禅の導師 master 白隠はこのときも
ただ言った、
 
「おお、そうなのか?」
 
そして赤ちゃんを父親に返した。
 
 
 
 
どちらの時も同じ
 
「おお、そうなのか?」
 
最初のときは
父親白隠に赤ちゃんを放り投げて言った、
 
「これはあなたの赤ちゃんだ。」
 
はい、または、いいえ
と言わなかった、
 
彼は抗議しなかった。
 
彼はただ受け容れた。
 
彼は言った、
 
「おお、そうなのか?」
 
 
そして数カ月後…
あなたは彼の苦労を理解できる、
 
幼い子供、
町は彼に反抗した。
 
彼自身の物乞いは難しくなった、
赤ちゃんのための物乞いはもっと難しかった、
そして
彼は赤ちゃんのお世話をしなくてはならなかった。
 
しかし一瞬の間も
彼はそれにまったくなにも反抗しなかった。
 
 
 
これが受け容れることだ…タタータ tathata…これがそれだ。
 
 
 
なんであれ、
生がもたらすものはオッケーだ、
完全にオッケーだ。
 
 
そして
父親が戻ってきて
赤ちゃんを連れ去るとき
 
「失礼しました。」と父親は言って許しを尋ねた、
 
「それは間違いでした、
あなたはその赤ちゃんの父親ではありませんでした、
他の誰かがその赤ちゃんの父親でした、
許してください。」
 
白隠は言った
 
「おお、そうなのか?」
 
そして赤ちゃんを返した。
 
 
 
これが鏡のような質だ。
 
 
 
なに1つ良いでもなく、
なに1つ悪いでもない、
全ては神性だ。
 
 
これはゴータマ・ブッダのメッセージだ。
 
 
導師 master は人々の1つ1つの行動を映し出す。
 
 
だから時々あなたは導師 master が
とても矛盾しているのを見つける。
 
あなたは私が矛盾しているのを多く見つけるだろう。
 
私は1つのことを1人の人に言う、
そして
私はそれとまさしく反対のことを他の人に言う。
 
そして時々その両方の人たちが同じ問題を持ってくる!
 
その問題は同じ言語の中で明確に表現され同じように見える、
しかし
それは同じであることはできない、
なぜなら
それは違う質問だからだ。
 
 
彼らは違う過去を持っている、
違う態度、
違う惨めさ、
違う痛み、
違う不安、
違う両親、
違う社会、
違う体調。
 
 
その質問は
表面では、
まさしく同じに見えるだろう、
しかし
それは同じであることはできない。
 
2人の人たちが同じ質問を尋ねことはできない、
だから
2人の人たちが同じ正しい答えを得ることはない。
 
それはその人次第だ。
 
 
 
あなたが鏡の前に立つとき
鏡はあなたの顔を映す。
 
あなたが鏡から去ると
鏡から顔は消える。
 
 
誰かがやって来て、
その鏡は顔を映す。
 
1度それが動いたら、
その顔はいなくなる、
 
鏡は再び空っぽだ。
 
 
あなたは鏡に言わない、
 
「あなたはとてもとても一貫性がない。
時々あなたは1人の顔を現し、
時々あなたは他の人の顔を現す。」
 
 
 
写真はもっと変わらない、矛盾しない。
それは真実だ。
 
写真はとてもとても変わらない、矛盾しない、
それは同じままだ。
 
しかし
 
写真は死んでいる。
 
それはとても限界のある能力だ。
1度露出したら、それで終わりだ。
 
 
 
鏡は無限だ。
 
あなたは何万の人々を露出し続けることができる、
そして
それはそこにあるままだ、
完全な鏡、
そして映し続ける。
 
 
本物の導師 master は矛盾する、
教師だけが矛盾しない。
 
とても平凡なマインド(思考)だけが矛盾しない。
 
 
マインド(思考)が宇宙的になるとき、
神のように矛盾する、
それは神のパラドックス(逆説的)だ。
 
 
 
したがって、私は禅をパラドックスの道と言う。
 
 
 
 
 
 
だから、
生をあるがままに受け容れるがいい。
 
それを受け容れることで、
欲は消える、
 
それを受け容れることで、
緊張が消える、
不満が消える、
 
あるがままに受け容れることで、
人はとても楽しく感じはじめる
まったく理由もないのに。
 
 
喜びに理由があると、
それは長くは続かない。
 
喜びに理由がなにもないとき、
それは永遠にそこにある。
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
Zen: The Path of Paradox, Vol 3
 
Talks on Zen, 
 
Originally tape title ”Path of Paradox”.
 
Talks given from 01/07/77 am to 10/07/77 am 
English Discourse series
 
Chapter 5
Chapter title: A Master Echoes You
5 July 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 5 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。)
 
 
 
A Master Echoes You
 
 
 
A MONK ASKS, ”WHAT IS THE BUDDHA?”
TOSU (THE MASTER) ANSWERS, ”THE BUDDHA.” 
 
MONK: ”WHAT IS THE TAO?”
TOSU: ”THE TAO.”
 
MONK: ”WHAT IS ZEN?”
TOSU: ”ZEN.”
 
 
 
 
TRUTH CANNOT BE SAID, 
BUT ONE CANNOT be silent about it either. 
 
Truth cannot be said because words are inadequate. 
 
You cannot be silent about it either, 
because silence is also inadequate. 
 
 
Words are noisy, true; they make much fuss, much noise and say nothing. 
 
Silence is just the absence of noise. 
 
 
If the positive noise cannot say anything, how can the absence say anything? 
 
Silence is just absence. 
 
If even the positive is impotent, 
how can the negative be potent?
 
 
The second thing has to be understood very well, because there have been many schools and many philosophers who think that truth cannot be said; so they keep silence. 
 
 
 
But you cannot say it even through silence. 
 
 
 
Silence may show only that are inadequate, that’s all. 
 
But the silence cannot be enough. 
 
And there is a danger: the silence may be sheer ignorance. 
 
Too many words create one danger – the man becomes a parrot, a pundit, or a professor. 
 
Silence can create a sort of humbug.
 
There are people who keep silent, and others think that they must have come to know because they are silent.
 
Once a man came to me – many years have passed since then – and he said, 
 
”I have been to Baba Muktananda Paramhansa. I asked a few very fundamental questions, and he kept silent – he is a great man, he knows.”
 
The same day, I was leaving for another town, so I told the man, 
 
”You come with me, and for three days you be silent with me. And I will see.” 
 
I gave him orange clothes; he was my first sannyasin – a bogus, humbug sannyasin. 
And I told him,
 
”For three days you will be Baba Chuktananda Paramhansa.”
 
He said, 
 
”Never heard of this name, Chuktananda.”
 
I told him, 
 
”I also have not heard it. I have just coined it this very moment. ’Chukta’ means one who has paid all his debts. You are free, utterly free. Your world has come to an end.”
 
And he asked me, 
 
”Then what have I to do?”
 
I told him, 
 
”You have nothing to do at all. You keep silent, you simply sit. All that is needed I will do. If somebody asks you something, you can make any gesture, or you can close your eyes, or you can look upwards or downwards whatsoever you feel. 
But don’t utter a word.”
 
And in three days the whole town was worshipping him. 
In the night he was allowed – when everybody had left – he could talk to me. 
He would hold my legs and he would say, 
 
”Osho, what are you doing? I feel so embarrassed when people touch my feet,” 
 
he would say. 
 
”And so many people! 
What has gone wrong? 
How do you manage it?”
 
Once they came to know that he had attained and he keeps silence – that’s enough to convince people. 
People are so foolish. 
Either they are deceived by words or they are deceived by silence – but they are deceived either way.
 
 
 
There is a famous Zen story.
I would like to tell it to you.
 
A monk called himself the ’Master of Silence’. 
 
He was actually a fraud and had no genuine understanding. 
To sell his humbug Zen, he had two eloquent attendant monks to answer questions for him; but he himself never uttered a word, as if to show his inscrutable ’silent Zen’.
 
One day, during the absence of his two attendants, a pilgrim monk came to him and asked: 
 
”Master, what is the Buddha?” 
 
Not knowing what to do or to answer, in his confusion he could only look desperately round in all directions – east and west, here and there – for his missing mouthpieces.
 
The pilgrim monk, apparently satisfied, then asked him: 
 
”What is the dharma, sir?” 
 
He could not answer this question either, so he first looked up at the ceiling and then down at the floor, calling for help from heaven and hell.
 
Again the monk asked: 
 
”What is Zen?” 
 
Now the Master of Silence could do nothing but close his eyes.
 
Finally the monk asked: 
 
”What is blessing?” 
 
In desperation. 
the Master of Silence helplessly spread his hands to the questioner as a sign of surrender.
 
But the pilgrim was very pleased and satisfied with this interview. He left the ’Master’ and set out again on his journey.
 
On the road the pilgrim met the attendant monks on the way home, and began telling them enthusiastically what an enlightened being this Master of silence was.
He said: 
 
”I asked him what Buddha is. 
He immediately turned his face to the east and then to the west, implying that human beings are always looking for Buddha here and there, but actually Buddha is not to be found either in the east or in the west.
 
I then asked him what the dharma is. 
In answer to this question he looked up and down, meaning that the truth of dharma is a totality of equalness, there being no discrimination between high and low, while both purity and impurity can be found therein.
 
In answering my question as to what Zen was, he simply closed his eyes and said nothing. That was a clue to the famous saying:
 
’If one can close his eyes and sleep soundly in the deep recesses of the cloudy mountains he is a great monk indeed.’
 
Finally, in answering my last question, ’What is the blessing?’ he stretched out his arms and showed both his hands to me. 
This implied that he was stretching out his helping hands to guide sentient beings with his blessings. 
 
Oh, what an enlightened Zen Master! 
How profound is his teaching!”
 
When the attendant monks returned, 
the ’Master of Silence’ scolded them thus: 
 
”Where have you been all this time? 
A while ago I was embarrassed to death, 
and almost ruined, by an inquisitive pilgrim!”
 
 
 
The same happened to Baba Chuktananda Paramhansa. 
People would ask, he would sit silently, he would look here and there, or up or down, or would close his eyes, and I would explain to them what he meant. 
And in those three days, by and by, I became secondary; Chuktananda became more important, I was just an interpreter
And people found great peace showering from Chuktananda.
 
People are stupid! 
Either they start clinging to the word, to the letter, or, if somehow they drop the word, the letter, they start clinging to the opposite.
 
But truth is neither in words nor in silence. 
 
Truth is a transcendence. 
 
Truth is a transcendence of duality. 
 
Silence is part of the dual game of the mind. 
 
Mind is not only words. 
 
Remember. 
 
Between two words there is a small gap where mind is silent. 
 
Mind is both – words and silence crisscrossing. 
 
Each word is followed by silence, and 
each silence is followed by a word.
 
 
When you are thinking, 
one thought comes, 
then a gap. 
 
 
Otherwise one thought will be overlapped by another, there will be a great confusion – the gap is needed. 
 
Then comes another thought. It is just like when you stand on the road watching traffic. 
One car passes by, then a gap passes! 
 
You don’t see the gap because you can’t see the gap. 
 
One car passes by, then a gap passes, and then another car. 
 
If there is no gap, there will be a clash between two cars, there will be an accident. 
 
The gap is always there. 
 
The gap is as much part of the traffic as the cars.
 
Exactly the same is the case with mind. 
Words, noise, so-called silence, are both parts of the mind.
 
There is another kind of silence which has nothing to do with mind. 
That silence is not absence of noise, 
it is presence of the unknowable – a totally different quality: not the absence of noise, but the presence of God, or the presence of the whole. 
 
That silence is not a dead silence; that silence is very much alive, vibrating, full of joy, showering bliss all around, overflowing with love. 
 
And you can see the difference.
 
When a person is simply silent in the sense of no word, absence, you will see dullness. 
 
You will see a kind of sleep surrounding him. 
You will see a kind of stupidity, a torpor.  
This kind of man will not be intelligent. 
 
You can find this kind of paramhansa in many places in India. 
To be a humbug mahatma is so easy. 
You don’t have to do much. 
Even if you can keep silent – at least in the daytime – that will do. 
Not a big practice, a small thing.
 
 
Silence that is absence is dull; 
silence that is presence of the Divine, God, truth, Tao, or whatsoever name you like, has a totally different quality to it. 
 
It blooms, it blooms in a thousand and one flowers. 
It has a fragrance, 
it is young, 
it is fresh; 
it is not dull and dead. 
 
It is not the silence of the cemetery. 
It is the silence where life is happening, 
but happening very silently.
 
 
So remember this difference: 
words cannot say anything about truth, 
neither can your so-called silence. 
 
 
Your silence is also yours. 
The plane of your silence and 
the plane of your words is not different – 
they belong to the same plane.
 
Truth can be understood only when you transform, transfigure your plane of being, when you attain to a new kind of consciousness, a new awareness.
 
 
WE GO ON MOVING ON THE SAME PLANE. 
 
 
Sometimes we play the game of words, sometimes we start playing the game of silence. 
 
Sometimes we play the game of being worldly, 
sometimes we start playing the game of being other-worldly. 
 
Sometimes we play the game of the marketplace, and 
sometimes the game of the church and the temple – but the plane remains the same. We don’t move a single inch. 
 
Your monastery and your marketplace both belong to the same world.
 
 
You live on one plane. 
 
 
Unless this plane moves towards a higher altitude, you can do whatsoever you like but nothing will change. 
 
An angry person can pray, but his prayer will be out of anger; an angry person can love, but his love will be full of anger. 
 
An angry person can do many things, but wherever, whatsoever he is doing, anger will be present – maybe sometimes obvious, sometimes not so obvious. 
 
A violent person can try to be non-violent. 
Then in his non-violence there will be violence, he will be very violently non-violent. He will be very aggressive about it; he will become obsessed with non-violence.
 
 
Remember, 
it is not a question of changing from one polarity to another polarity on the same plane. 
 
The question is of changing from one plane to another.
 
 
A few years ago the dons of the Philosophy faculty at Cambridge decided to make the final examination consist of only one compulsory question, which read as follows:
 
”Is this a question?”
 
To everyone’s surprise one candidate got up, handed in a sheet of paper and walked out two minutes after the examination had begun.
 
When the results were announced he had come first. He had written: 
 
”If that is a question, THIS IS AN ANSWER.”
 
Yes, that’s the exact answer – on the same plane. 
 
But neither is the question a question, 
nor is the answer an answer.
 
 
This is what we are doing. 
 
 
Be very watchful. 
It is very human to be caught in the polarity.
 
Yes, truth cannot be uttered in words, 
but it cannot be uttered through silence either. 
 
Then what is one supposed to do?
 
Zen has a very, very special approach about it. 
 
It uses words in a nonsense way – it uses words without any meaning. 
It uses words not as they should be used. 
It uses words in an absurd way.
 
Somebody asks: 
 
”What is a Buddha?” 
 
And Tosu says: ”A Buddha.”
 
 
Now this is a tautology; 
you are not saying anything. 
 
The man is asking ”What is a Buddha?” 
And you say, ”A Buddha is a Buddha.” 
 
You have not added anything, 
you have simply repeated.
 
 
Language is to add something, 
to define something, 
to propound something, 
to make something more clear, 
to help in some way. 
 
 
You have not helped! 
 
 
You have thrown the questioner towards himself.
 
He asks, ”What is Buddha?” 
and you say, ”Buddha.” 
 
What are you doing? 
 
You have shocked the whole mind process. 
For a moment the questioner will be at a loss – what to do? 
 
If you had said something meaningful... 
then thinking starts. 
Then he can think about it. 
 
A meaningful assertion leads to much thinking. 
 
He can think about what you have said. 
If you had kept silent... he can guess. 
 
Thinking starts again. 
He will guess, 
 
”What do you mean by your silence?” 
 
In fact, there is more possibility of guesswork when you are silent than when you say something. 
 
When you say something, 
at least you give him a direction. 
 
When you don’t say anything, 
all directions are kept open. 
 
He can run around every place and think whatsoever he wants to think – you give him freedom. 
 
Either way, you help him to think; either way, his mind starts weaving and spinning.
 
What does Tosu mean when he says, ”Buddha”? 
 
He simply shocks you. 
It is a full point. 
 
He does not help you to think any more, in any way. 
 
He does not give you any opportunity to go into thinking.
 
 
The very shock... for a moment everything stops. 
 
 
In that stop the vision is possible. 
And that stop is of great significance.
 
If you ask the philosophers they will say, 
 
”This is a tautology, this is not an answer.” 
 
It is not. 
It is a tautology, but it can’t be helped.
 
But the technique has to be understood. 
 
What is Tosu doing? 
 
Tosu is creating a great technique. 
 
And after Tosu, 
Zen Masters have used it tremendously; 
they even made much improvement on it.
 
Another Master is asked: 
 
”What is a Buddha?”
 
And he says, 
 
”Look! The cypress in the courtyard.”
 
Now that is far better even. 
When you say, 
 
”A Buddha is a Buddha,” 
 
there is a possibility that the man may go on thinking in the same way as he was thinking before. 
Or he may think you don’t know; 
or he may think, 
 
”Yes, a Buddha is a Buddha.” 
 
He may not be shocked.
 
But when a Master shouts: 
 
”Look! The cypress tree in the courtyard!” 
 
now it is completely irrelevant. 
 
He gives you a complete discontinuity with your mind. 
 
He shocks you out of your sleep, even for a moment, but to come out of your sleep even for a single moment is to attain a great vision. 
 
And in that vision something happens – your plane is changed. 
You don’t move on the same plane, 
you jump onto another plane. 
 
The altitude is different.
 
Zen Masters have improved more, by and by. 
 
Tosu is the founder of a subtle technique of shocking people; of not using language in the ordinary, usual way; of playing with language in such a way that the language does not give any impetus to thinking. 
 
And not using silence, 
because silence gives impetus to guessing. 
 
Using words, but in such a nonsense way that they don’t carry any sense – one thing.
 
Zen Masters go on improving later on. 
 
You ask a Zen Master, 
 
”What is a Buddha?” 
 
He can hit you! 
 
That is far better even than ’cypress tree in the courtyard’. 
 
He can jump upon you, 
he can take you unawares. 
You were not waiting for it. 
He can slap you.
 
What are these techniques? 
What is the significance of all these? 
 
They look so brute, violent, uncivilized, primitive. 
They are not. 
 
The whole effort is to give you a gap from the polarity – not to allow you to escape to any polarity of your ordinary mind, to push you somewhere beyond it.
 
When Rinzai was asked what the essence of Buddhist teaching was, he came right down from his seat and, taking hold of the questioner by the front of his robe, slapped his face, and let him go. The questioner stood there, stupefied.
The bystanders remarked, 
 
”Why DON’T YOU BOW?” 
 
This woke him from his reverie; and when he was about to make a bow to the Master, he had his first satori.
 
What happened?
 
A very strange exchange. 
 
The person has asked him a question: 
”What is the essence of Buddhist teaching?” 
and he gets slapped before a crowd – must have been Rinzai’s disciples. 
He was not waiting for it. 
 
It was so unexpected; 
that is the beauty of it. 
 
When something expected happens, 
your mind can continue in the routine way.
 
 
Now if this man goes again to Rinzai and asks the same question again and gets slapped, there will be nothing in it. 
 
He will be expecting it. 
 
A Master of the qualities of Rinzai or Tosu will not slap you again; he will find another way. 
He may bow down and touch your feet.
 
A Zen Master has to remain unexpected. 
 
Once you know his answers, they are no longer answers; 
once you know something beforehand, 
the mind starts weaving its patterns around it – it already knows. 
 
The mind can only be shocked and taken out of its reverie by something absolutely unexpected. 
 
This is the technique: the unexpected. 
 
And the unexpected helps. 
 
The expected keeps you where you are; 
the unexpected jogs you out of your reverie.
 
But even the slapping has not helped. 
Rinzai slapped this man, he was stupefied; 
he must have become scared, 
he must have been very shocked. 
But he was still not out of it, 
he was still clinging to the same plane. 
He may have been getting angry, 
or he may have been thinking to hit back. 
 
And then somebody from the crowd 
– must have been a man of great understanding – 
somebody in the crowd said, 
 
”Why don’t you bow?” 
 
Now this is even more unexpected. 
 
Somebody hits you, slaps you, 
and 
you have to bow to him!
 
But the one who said, ”Why don’t you bow?” is showing great insight. 
He is saying, 
 
”The Master has been so compassionate towards you. 
There was no reason for him to do so much – to come down, to take you by your collar and hit you and slap you. 
There was no need! 
Out of compassion he has done so much for you, and what are you doing standing there like a fool? 
At least you can bow down, 
at least you should be thankful!”
 
This is even more unexpected – that somebody hits you and you have to be thankful. 
 
But the man understood. 
He must have looked in that moment at Rinzai – that compassionate man, those compassionful eyes, that love – in that one moment he must have seen the Buddha standing before him, the very personification of enlightenment
He must have had a glimpse, a window must have opened, something must have clicked. 
Yes, he understood: 
 
”This man has not hit you out of anger, out of aggression. 
He is not your enemy, he is your friend. 
It is out of compassion that he has hit you.” 
 
Once this glimpse dawned on him, 
he bowed down. 
 
In that very bowing, 
he had his first satori.
 
 
ZEN HAS BROUGHT INTO THE WORLD sudden techniques of enlightenment
 
And the base of all of them is: 
hold the other in an unexpected moment; 
do anything, 
but bring an unexpected moment, 
for which the man concerned has no answer in the past, no guess is possible, 
for which the past is absolutely meaningless. 
 
The past cannot supply any answer, 
the memory is impotent – that is the meaning when I say ’the unexpected’ – when you cannot find in your memory something that can become the answer to ’why?’
Why is Tosu saying this? 
 
You have asked: ”What is Buddha?” 
Such a significant question, one of the most significant questions. 
He has asked all the three significant questions that can be asked. 
 
First:
 
 
”WHAT IS THE BUDDHA?”
 
 
That is the goal, the very goal of life: to become enlightened, to come to a point of utter freedom, utter knowing, insight, consciousness, deathlessness. 
 
He has asked the goal:
 
 
”WHAT IS THE BUDDHA?”
 
 
Second, 
 
he has asked:
 
 
”WHAT IS THE TAO?”
 
 
Tao means the way.
 
First, the goal; 
then the way to the goal. 
 
And then third, 
 
he asks: 
 
 
”WHAT IS ZEN?”
 
 
Zen means the method. 
 
The method, the way, the goal – that’s all. 
 
These three questions are the ONLY relevant questions to be asked by an intelligent man. 
 
The whole of religion is nothing but an answer to these three questions: 
the goal, 
the way, 
the method.
 
The method brings you to the way, 
the way brings you to the goal. 
 
The method helps to keep you on the way, 
and the way leads you to the goal. 
 
 
This is the whole science of religion.
 
 
Religion can be defined in three categories: 
the methodology, 
the way, and 
the goal. 
 
The questioner has asked the most relevant questions that can be asked, and here come answers which are absolutely irrelevant.
 
 
”WHAT IS THE BUDDHA?”
 
 
And Tosu says: ”THE BUDDHA!”
 
He’s not answering your question, 
he is throwing you back to yourself. 
He’s saying that to define one word by another word is to fall into an infinite regress. 
 
Try to understand this.
 
You cannot define one unknown by another unknown... or can you? 
 
The other is as much unknown.... 
 
For example, 
if he says, ”Buddha is enlightenment,” 
it doesn’t solve anything. 
 
The person will ask, 
 
”What is enlightenment?” 
 
And he can define it by some other word, 
but nothing is solved. 
 
The person will ask, 
 
”What is that?” 
 
You can go on from A to XYZ, nothing is defined. 
 
Each word leads to another word which is as much undefined as the first one. 
This is an infinite regress.
 
That’s where we are caught – in the infinite regress. 
 
Because we cannot go to the very end of questioning, that’s why we are not aware of it. 
Somebody asks, 
 
”What is love?” 
 
and you answer – NOT knowing the fact that the terms that you are using in defining love are themselves indefinable. 
 
So what is the point? 
I ask you, ”Where does A live?” 
You say, ”Just by the side of B,” 
and I am as puzzled as before, 
because I don’t know where B lives. 
So I ask you, ”Where does B live?” 
and you say, ”Just by the side of C – he is a neighbour of C.” 
You are answering me, 
but I don’t know where this C lives! 
So you go on, it is a vicious circle. 
 
You answer my question by another puzzle. 
It is not going to help. 
How can it help? 
 
I don’t know A, 
I don’t know B, 
I don’t know C. 
Rather than helping me you are putting me into a mess.
 
In the beginning there was only one question: 
”Where does A live?” 
 
Now there are three thousand questions: 
”Where does B live? Where does C live...?” 
 
You are confusing me, you have not helped. 
And when Tosu says, 
”Buddha is Buddha.” 
 
He is trying to not confuse you any more. 
You are confused already. 
He says, ”A is A.” 
What does he mean? 
What is his indicator?
 
He is saying, 
 
”Buddha can be known but cannot be explained.” 
 
He is saying, 
 
”I cannot say anything about Buddha, but I can show you how to be a Buddha. 
A Buddha is a Buddha. 
When you have become a Buddha you will know. 
There is no other way to know. 
If you are not a Buddha, whatsoever you know will not be to the point – will NEVER be to the point.”
 
So the tautology is of tremendous significance. 
 
It may not have any meaning, 
but it has great significance. 
 
The significance has to be seen. 
Tosu says, 
 
”A Buddha is a Buddha.” 
 
He does not help you to think any more about Buddha. 
He simply brings you to a full stop. 
He says, 
 
”Halt! Don’t go into words because one word leads to another, and then there is no end to it.” 
 
Words are like Indians – they don’t believe in birth control. 
One word goes on giving birth to another and another and another, it goes on. 
And soon you will be in such a mess, in such a crowd of words, that you will forget what your original question was.
 
 
 
Bertrand Russell has written in his autobiography: 
 
”When I was young and I went to the university to study philosophy, I had gone with the idea that I would get at least a few answers to the basic questions of life.” 
 
At the age of ninety he remembers that he had been in the university, not only as a student but as a professor and as a great philosopher – he was one of the most popular philosophers of this century – and finally he says: 
 
”Only one thing can I say about philosophy and that is: it never answers a single question. It simply creates new questions instead of old – far more complex, far more mysterious.”
 
When a man comes to philosophy, 
he comes with very innocent questions. 
Philosophy does not answer. 
Philosophy simply makes him more cunning in answering questions. 
He becomes more articulate. 
He questions in a more logical way, that’s all.
 
Philosophy has not solved a single question down the ages.
 
That’s what Tosu means when he says: 
 
”A Buddha is a Buddha. 
Don’t go into philosophy!” 
– that is what he is saying. 
 
”If I answer you that Buddha is this or that, 
the journey starts – the journey to no end. 
 
You will become a great philosopher. 
So you better stop at the first step! 
Don’t go into it! 
One leads into another, and then there is no way to stop. 
And then to come back home is a long journey again. 
It is better not to go on this journey. 
Stop herenow!” 
 
That’s what Tosu means when he says, 
 
”A Buddha is a Buddha, 
Tao is Tao, 
Zen is Zen.” 
 
He’s saying, 
 
”STOP verbalizing! 
Drop this game of language!” 
 
But he is not silent.
 
He could have been silent and simply indicated: 
 
Drop this game of language; keep silent.” 
 
That would not have been to the point either – because you can keep silent and the mind goes on inside, chattering. 
 
In fact, when you are sitting silent it chatters more than ever, because when you are talking to people you throw the energy out, you go on catharting. 
 
But when you are not talking to anybody, 
the mind goes on accumulating energy, and 
goes on moving inside more madly.
 
Just by sitting silently, 
nothing is going to happen. 
 
Trees are silent, rocks are silent – they don’t know what truth is. 
 
A different kind of silence is needed – a silence that arises out of the understanding of the futility of the word AND the negative part of the word – the silence. 
 
When language and silence both are dropped, there arises a totally new kind of silence: a tranquillity, a peace – but alive, vibrant, pulsating with life. 
 
A silence which has a dance in it, 
a silence which is more like a song than like the silence of the cemetery. 
 
A silence which has a melody, 
a silence which has a celestial music in it. 
 
A silence which speaks – not in words, but speaks all the same. 
 
A silence which is creative, 
which is not just the absence of noise. 
 
Try to understand it.
 
 
 
You can go to the doctor. 
He can check you, he can check you all over – a thorough checkup, and he can say you are not ill; but that doesn’t mean that you have well-being. 
 
You may not be ill, but to have well-being is a totally different thing. 
 
Not to be ill is negative; it simply says you don’t have TB, you don’t have cancer, you don’t have this and that, your blood pressure is okay, your heart is functioning well – everything is okay. 
 
You don’t have any disease. 
But NOT to have any disease is NOT to have health! 
 
Health is a totally different thing. 
Health is a positive phenomenon, the PRESENCE of something. 
Health is as positive as disease.
 
Disease is the presence of TB or cancer. 
Health too is a presence – of a new experience of well- being. 
 
You are so full of joy that you are ready to burst, that you are ready to bloom. 
 
Health is not just the absence of disease; 
it is something positive in its own right.
 
So is the real silence – it is not just the absence of noise. 
 
 
 
That’s why Tosu could not be silent; 
he had to say something. 
 
But he had to say it in such a way that the saying became a showing.
 
 
 
Let me repeat it: 
Truth cannot be said, but can be shown. 
 
These words used by Tosu are meaningless; 
these words used by Tosu are NOT used as words but as shouts! just to hit the other’s mind to a halt. 
 
They show something. He is saying, 
 
”Don’t ask questions. 
Let religion be your quest, not a question. 
Let religion be your experience, not an explanation. 
 
If you really want to know what Buddha is, I AM HERE! 
 
Look! Buddha is Buddha. 
I am here. 
 
Look into me, and look into yourself – you are also a Buddha.”
 
 
 
IN INDIA THERE HAVE BEEN THREE TRADITIONS. 
 
One is the Hindu tradition, 
the most ancient tradition. 
The Hindu tradition says God descends – that is the meaning of the word AVATAR – God comes from above. 
 
Just as God descended on Jesus when he was baptized by John the Baptist in the River Jordan; Gd descended like a white dove, entered Jesus. He comes from above – that is the meaning of AVATAR – coming from above. 
This is one tradition, 
the most ancient tradition.
 
 
The second tradition, 
which is almost as ancient – or, maybe, a few think even more ancient – that is Jainism. 
That has a totally different outlook
 
Jainism says God does not descend from above, God rises from below; it is a growth. 
 
In Jainism there is no concept of AVATAR
It is not that it comes from the sky, 
it grows out of the earth like a tree – TEERTHANKAR. 
Man becomes God by growing, evolving; going higher and higher and higher. 
One day man becomes God when he has reached to the ultimate.
 
In Hinduism, one day God becomes man, when He has reached to the lowest.
 
 
Buddhism is the third tradition, 
and to me, far superior to the other two. 
It has a third approach. 
 
It says everybody is a Buddha; 
God neither comes down nor goes up. 
 
Everybody is already a Buddha, 
only recognition is needed. 
 
Buddha is already there! 
YOU ARE BUDDHAS! 
 
YOU may have forgotten, 
that’s okay, 
but that does not make you non-Buddhas. 
 
You are Gods! 
 
You may have forgotten YOURself who you are, 
that’s true, 
but by forgetting you don’t become somebody else – you remain the same.
 
So in Buddhism the significant word is: 
BUDDHANUSMRITI – remembrance of one’s own Buddhahood. 
 
One has not to go up, 
there is no up to go to. 
 
And Buddhism is very scientific. 
There is really no up to go to – up and down are all relative terms – there is no up and no down.
 
And there is no down from where to grow upwards. 
 
We are already there! 
We exist at the goal; 
we have already arrived. 
 
We just go on thinking that we have not yet arrived and we have to reach somewhere. 
 
 
So just a recognition....
 
 
Hence the Zen insistence to awaken you by shocks. 
 
A Buddha is thinking that he is not a Buddha – what to do? 
 
Rather than explaining to him, giving him great philosophy and theology, it is better to hit him hard so he awakens! 
In that moment of awakening is satori.
 
People feel very puzzled as to how satori is attained so fast. 
 
It is attained so fast because you are already in it. 
 
It is not something to be achieved in time, 
with effort; no effort is needed. 
 
It is as if a man has fallen asleep and he has forgotten his name – as you all forget in your sleep. 
 
Then somebody comes and shouts, 
 
”Ram! What are you doing here? 
Get up – the sun has risen!” 
 
He opens his eyes, and he is Ram again. 
 
And just a moment before, he was under a thousand and one dreams – floating, moving, going in a thousand directions, dreaming impossible things. 
And suddenly a shout, 
 
”Ram! Get up – the sun has risen!” 
and Ram opens his eyes.
 
Exactly like that is satori.
 
 
 
In olden times the T’ang Emperor, Koso, asked of a sage who was practising the Way in the mountains:
 
”You are always living in the depths of the mountains. 
What happiness is there in such places?”
 
To which the man of the mountains replied in a verse 
 
”What is there in the mountains?
In the mountains the white clouds are many.
But this is something you have to enjoy by coming yourself. 
I cannot bring them here and present them to you.”
 
There are a few things which cannot be given to you by anybody else. 
You have to go there. 
I can talk to you about the white clouds in the Himalayas, the virgin peaks of the Himalayas, the crystal clear lake of the Himalayas, but those will be just words. 
 
They may stir a few dreams in you, but that is not of any significance. 
You have to go to those peaks, 
you have to be under those white clouds.
 
 
 
I have heard about a poet, a great poet, who went to the sea beach. 
His beloved was ill in the hospital and he had not slept the whole night; he had been sitting by her side. By the morning she had fallen asleep, and he had gone to the beach just to have a little fresh air.
It was a beautiful morning. 
It was tremendously beautiful – the sun was rising, and the smell of the beach, and the freshness of the morning, and the roaring waves
And he became so thrilled that he thought he would take some beauty of this morning to his beloved who was dying in the hospital. 
 
”She will also be happy. Let this be a gift. She is to depart soon.”
 
He did something foolish, which only poets can do. 
He ran home, brought a beautiful box, opened the box on the sea beach, closed it, locked it. 
Yes, sunrays were dancing in the box, and the breeze was passing through the box, and the smell too, and the birds’ songs were also there in the air
He closed all of them in a box and he rushed to the hospital. 
He was thrilled with the very idea that he had brought a chunk of the morning.
 
He awakens his beloved, puts the box by her side, opens it, and there is nothing – no sunrays, no fragrance of a morning beach, no songs of the birds, no fresh air. The box is empty.
 
SO ARE ALL WORDS... empty. 
 
The word ’God’ is as empty as that box. 
 
The word ’Buddha’ is as empty as that box. 
 
That’s what Tosu is saying when he says, ”Buddha is a Buddha.” 
 
A sea beach is a sea beach – you have to go there. 
A mountain is a mountain, you have to go there. 
 
You cannot buy these things in the market. 
 
Nobody else can deliver them to you. 
 
At the most, Masters can create a thirst; 
at the most, Masters can create dreams in your eyes so that you start the journey. 
 
But nobody can give It to you.
 
 
 
A very ancient Buddhist parable – this is from the Lotus Sutra:
 
A nobleman’s son wanders away as a child and becomes a homeless vagrant
In time he forgets that he ever had a home, but one day without thinking he comes to the gate of his lord’s house. 
He has not the faintest notion that he was born there, but stands at the gate imploring pity for his wretchedness. 
 
The noble sees him from within and recognizes his long-lost son even after all those years, but when he calls him to come in, the miserable beggar is frightened and will not.
The beggar even tried ro escape. 
And the noble – his father was very much afraid he may be lost again. 
 
”How to persuade him to come in? 
How to persuade him that this is your house, you need not be afraid – that I am your father?” 
 
He must have been very wise.
He sends a servant to persuade the beggar, saying, 
 
”We need a servant in the house. 
Would you like to have the job?”
 
The beggar is ready for that. 
Some small work is given, he is taken back as the humblest servant in the household, and then little by little promoted, until finally he again resumes his name. 
When the house and its wealth and treasure all become his.
 
 
 
That’s the whole function of a Master – 
to create a thirst, 
a great desire, 
a longing to know the truth, 
and then to help you, 
by and by, to understand that the truth is not somewhere far away from you, 
it resides in you. 
 
But you will not be ready to hear it so directly. 
 
You will be as frightened as the beggar. 
 
If the master of the house had told him immediately, 
 
”You are my son,” he would have escaped. 
 
He would have thought, ”There is some trap in it.” 
 
How can he be the son of this rich man? 
 
He is a beggar.
 
The master was really, very very wise. 
Slowly, slowly he persuades. 
 
On the way to becoming a Buddha you have to be persuaded very, very slowly. 
 
The Master initiates you, 
you become a sannyasin, a BHIKKHU, this and that; then, by and by, you start having mini-satoris, then bigger satoris, then samadhis. 
 
You go on being promoted. 
 
One day, suddenly, you know that all this has been just a trick
What you have become finally, you have always been. 
 
But the Master has to be very persuasive, seductive.
 
The Master is not giving you anything. 
There is nothing to give. 
He is simply giving you something that you already have. 
 
Rather than saying that the Master gives you something, in fact, he takes many things away from you. 
He takes those things which you don’t have and you think that you have, and he gives you those things which you have but you think that you don’t have.
 
The whole function of the Master is just to bring YOUR HOME – which you had never left in the first place.
 
 
 
THERE IS A FAMOUS ZEN SAYING you must have I heard. 
 
It is said that before we study Zen, 
the mountains are mountains and the rivers are rivers. 
 
While we are studying Zen, however, the mountains are no longer mountains and the rivers are no longer rivers. 
 
But then, when our study of Zen is completed, 
the mountains are once again mountains, 
and the rivers are once again rivers.
 
When a Zen Master explained this to one of his students, the student exclaimed, 
 
”Well, if that is true, then there is no difference between the ordinary man and the enlightened man. 
Because before you go into Zen, mountains are mountains and rivers are rivers. 
Then you study Zen and mountains are no more mountains, and rivers are no more rivers. 
And then when the study is complete and you have come home, rivers are again rivers and mountains are again mountains.”
 
The question is relevant.
 
The disciple asks, 
 
”Sir, if this is so, then there is no difference between the ordinary man and the enlightened man.”
 
And the Master says,
 
”There is none.”
 
There is no difference, except one – that the enlightened man knows that there is no difference, and the unenlightened man thinks there is.
 
Somebody asked Buddha, 
 
”What is enlightenment?”
 
And Buddha said, 
 
”It exists only in the minds of the unenlightened.”
 
A tremendous saying! 
 
You rarely come across such a Kohinoor-like saying: 
 
”It exists only in the minds of the unenlightened.” 
 
They create it. 
 
They first think they are unenlightened, 
hence they create an ideal of enlightenment.
 
The enlightened person simply has come home, and he knows the mountains are mountains and rivers are rivers, and they have always been mountains and they have always been rivers. 
 
Not for a single moment has anything ever changed; everything has been as it should be; everything is perfect. 
 
There cannot be any more perfection in existence than as it is. 
 
The existence is utterly perfect! 
You are perfect, as you are. 
 
There is nothing to be added, 
there is nothing to be improved upon. 
 
But to say this to somebody does not make much sense.
 
Slowly, slowly the Master has to persuade.
 
 
A MONK ASKS, 
”WHAT IS THE BUDDHA?” 
and 
TOSU (THE MASTER) ANSWERS, 
”THE BUDDHA.”
 
Like a hammer! 
He is saying, 
 
”Don’t ask nonsense questions. 
You are That – TAT-TVAM-ASI: 
Thou art That.” 
 
But he is not even saying that, because once you use
”Thou art That – TAT-TVAM-ASI,” 
philosophy starts. 
 
Then he starts thinking
”Who am I?” and 
”Who is That?” and 
”How am I That?” 
and questions.... 
 
And there is no end to it. 
Tosu simply stops the whole thing then and there.
 
In Zen they say the Master is like a sword. 
He cuts. He strikes so deeply that in a single stroke he cuts you into two pieces.
 
The Monk asks: ”WHAT IS THE TAO?” 
And
Tosu says: ”The TAO.”
 
And 
 
the monk asks: ”WHAT IS ZEN?” 
And 
Tosu says: ”ZEN.”
 
Either the monk will have a little satori through Tosu, or he will be completely frustrated that 
”This man is mad!” 
What is Tosu doing?
Tosu is simply echoing! 
What else can be done? 
You go to the mountains and you sing a song, and the mountains echo it.
In Matheran there is a place, Echo Point. 
 
Once I went there with a few friends. You shout and the mountains shout back. 
Somebody started barking like a dog and the mountains started barking.
I told the man, 
 
”If you are to do something, 
why not sing a beautiful song? 
Why are you barking? 
Why give so much trouble to the mountains?” 
 
He started singing a song, and the mountains started singing a song.
 
Life is an echo point. 
 
A Master echoes you, a Master is a mirror. 
 
The Master simply shows you who you are, that’s all. 
 
He simply gives you your face. 
He simply reflects, echoes.
 
The disciple asks: 
”WHAT IS THE BUDDHA?”
And 
the Master says: 
”THE BUDDHA.”
 
You go to a mountain and you inquire, 
”What is the Buddha?” 
and you will hear 
”... the Buddha.” 
 
You will not hear the whole question repeated. 
 
Reason? 
 
Those first two words will be lost, overlapped. 
When you say, ”What is the Buddha?” the mountain repeats the whole thing, ”What is the Buddha?” but there will be a gap – a time gap, a slight time gap. 
Because of that time gap, when you are able to hear – when you have completed your question and you are able to hear – you will not hear the whole question repeated: ”What is the Buddha?” You will hear ”The Buddha.”
It is very significant.
 
A Master reflects, mirrors. 
A Master simply gives you back again and again. 
A master does not improve upon you. 
He does not give you a should, because all shoulds create guilt. 
 
A Master does not give you any ideal, because all ideals create tension, anguish. 
 
A Master never says,
”This is bad and that is good.” 
He never creates values, because all values create splits. 
 
A Master never teaches judgement, he teaches you to live without judging, without condemning, without saying good or bad. 
 
Let life flow as it is.
 
 
 
 
Listen to this beautiful parable and you will understand the mirrorlike quality of a Master. 
 
This is one of the most famous Zen stories about the great Zen Master Hakuin when he was at Shoinji temple.
 
A girl among the congregation became pregnant. 
Her severe father bullied her for the name of the lover, and in the end, thinking that if she said so she might escape punishment, she told him: 
”It is that Zen Master Hakuin.”
 
The father said no more, but when the time came and the child was born he at once took it to him and threw the baby down. 
”It seems that this is your child.” 
 
And he piled on every insult and sneer at the disgrace of the affair.
 
The Zen Master only said: 
”OH, IS THAT SO?” 
and took the baby up into his arms. 
 
Thereafter, during rainy days and stormy nights he would go out to beg milk from the neighbouring houses. 
 
Wherever he went he took the baby, 
wrapped in the sleeve of his ragged robe.
 
Now he, who had been regarded as a living Buddha, worshipped as a Shakyamuni, had fallen indeed. 
 
Many of the disciples who had flocked to him turned against him and left him. 
 
The Master still said not a word.
 
Meantime the mother found she could not bear the agony of separation from her child and, further, began to be afraid of the consequences in the next life of what she had done. 
She confessed the name of the real father of the child. 
Her own father, rigid in his conception of virtue, became almost mad with fear. 
 
He rushed to Hakuin and prostrated himself, begging over and over again for forgiveness.
 
The Zen Master this time too said only: 
”OH, IS THAT SO?” 
and gave him the child back.
 
 
 
 
Both times the same thing: 
”OH, IS THAT SO?” 
 
The first time the father throws the child on Hakuin and says, 
”This is your child,”
 
Hakuin does not say yes or no, he does not protest. 
He simply accepts. 
He says, ”Oh, is that so?” 
 
And after months... and you can understand his difficulties: 
the small child, and the town has turned against him. 
Begging for himself has become difficult, and to beg for the child is even more difficult, and he has to take care of the child. 
But not for a single moment does he utter anything against it. 
 
 
 
This is acceptance – tathata – this is suchness. 
 
 
 
Whatsoever life brings is okay, absolutely okay.
 
And when the father comes back and snatches the child, and says, ”Excuse me”, and asks forgiveness: ”It was wrong and you are not the father of the child – there is somebody else who is the father of the child, forgive me,”
Hakuin says, ”Oh, is that so?” and gives the child back.
Not a single comment.
 
This is the mirror-like quality. 
 
Nothing is good, nothing is bad – all is divine. 
 
 
This is Buddha’s message. 
 
A Master reflects in his each act.
 
 
That’s why sometimes you will find a Master very contradictory. 
 
You will find me contradictory many times. 
I say one thing to one person, and I say exactly the opposite to another. 
And sometimes both have brought the same problem! 
The problem may look the same as far as it is formulated in the same language, but it can’t be the same, because the questioners are different. 
 
They have different pasts, 
different orientations, 
different miseries, 
different pains, 
different anxieties, 
different parents, 
different societies, 
different conditionings. 
 
The question may look, on the surface, exactly the same, but it can’t be the same. 
 
No two persons can ask the same question, 
so for no two persons will the same answer be the right answer. 
It will depend.
 
When you stand before a mirror it reflects your face. 
When you go away, the face disappears. 
 
Somebody else comes, the mirror reflects that face. 
Once it moves, that face is gone; the mirror is empty again. 
 
You don’t say to the mirror,
”You are very very inconsistent. 
Sometimes you show one face, 
sometimes you show another face.” 
 
Photographs are more consistent! 
That’s true. 
A photograph is very very consistent, it remains the same. 
 
But a photograph is dead. 
It has a very limited capacity. 
Once exposed, it is finished. 
 
The mirror is infinite. 
You can go on exposing it to millions of people, and it remains there, a perfect mirror, and goes on reflecting.
 
A real Master is bound to be inconsistent; 
only teachers are consistent. 
Only very mediocre minds are consistent. 
When the mind becomes cosmic, 
it is as inconsistent as God itself, 
it is as paradoxical as God itself. 
 
 
 
Hence, I call Zen the Path of Paradox.
 
 
 
 
 
 
A monk asked Joshu, 
 
”What is the Buddha?”
 
”The one in the Hall.”
 
The monk said, 
 
”The one in the Hall is a statue, a lump of mud!”
 
Joshu said.
 
”That is so.”
 
”Then what is the Buddha?” 
 
the monk asked again.
 
”The one in the Hall.”
 
Now this is strange. 
He agrees with him that that is just a statue, a lump of mud; he says, ”That’s right.” And when the man asks again, ”Then what is Buddha?” he says, ”The one in the Hall.”
 
What does Joshu mean by this? 
 
He means that until you drop asking ”What is the Buddha?” you are searching for a statue. 
As long as you go on asking ”What is the Buddha?” you are asking something objective. 
 
That’s why he says, ”That in the temple, that is Buddha.” 
 
If you go on asking ”What is the Buddha?” you want an objective answer – and Buddha is your subjectivity.
 
So he agrees with the man, 
”Yes, you are right. The thing inside the temple is not a real Buddha. It is a mud statue.” 
 
Naturally the man must have felt hopeful – 
”Now some other answer will be coming.” 
 
He asked, ”Then tell me what is Buddha?” 
 
Now he was not expecting that he would say the same again. And he had agreed that that is just a statue, a mud statue. Again he says, ”The one in the temple.” 
Why? 
Because if you go on asking for the objective, you are asking for something dead.
 
 
The reality is subjective. 
God is subjective. 
 
It is your innermost core, 
it is your interiority. 
 
 
You cannot ask a question like that. 
You have to go inwards to know ”What IS a Buddha?” 
 
And when you start moving inwards you are moving on Tao. 
And when you start moving on Tao, you start using DHYAN, meditation, Zen. 
 
Zen is the method to go in; 
Tao is the way that leads you to the innermost core; 
and the innermost core is Buddha. 
 
 
 
You are a Buddha.
 
 
 
 
 
SO THE FIRST THING is to accept life as it is. 
 
Accepting it, desires disappear; 
accepting it as it is, 
tensions disappear, 
discontent disappears; 
 
accepting it as it is, one starts feeling very joyful and for NO reason at all. 
 
When joy has a reason, it is not going to last long. 
When joy is without any reason, it is going to be there forever.
 
 
 
 
There are two ways a man can be. 
 
A man can either move towards having more things – then he goes against Buddha, against Tao, against Zen. 
 
The man who is too much concerned with having more is the worldly man. 
 
And the man who says whatsoever is, is good; who relaxes; who is not worried about having more money, more power, more prestige, more respectability; who relaxes into TATHATA, suchness, isness – he becomes a religious person. 
He starts moving in.
 
If you are thinking to have more, you will move out. 
 
When you are concerned with having, you will be moving out; 
 
when you are no more concerned with having, you will move in towards being. 
 
And being is Buddha.
 
 
 
It happened about a very famous Zen woman, her name was Rengetsu.... 
 
Very few women have attained to the Zen ultimate. 
This one is one of those rare women.
 
 
She was on a pilgrimage, and she came to a village at sunset and begged for lodging for the night, but the villagers slammed their doors. 
 
They were against Zen. 
Zen is so revolutionary, so utterly rebellious, that it is very difficult to accept it. 
 
By accepting it you are going to be transformed; 
by accepting it you will be passing through a fire, 
you will never be the same again.
 
So traditional people have always been against ALL that it true in religion. 
Tradition is all that is untrue in religion. 
 
So those must have been traditional Buddhists in the town, and they didn’t allow this woman to stay in the town; they threw her out. 
 
It was a cold night, and the old woman with no lodging... and hungry. 
She had to make a cherry tree in the fields her shelter. 
It was really cold, and she could not sleep well. 
And it was dangerous too – wild animals and all.
 
 
At midnight she awoke – because of too much cold – and saw, as it were, in the spring night sky, the fully opened cherry blossoms laughing to the misty moon. 
 
Overcome with the beauty, she got up and made a reverence in the direction of the village....
 
This is what TATHATA IS.
 
Overcome with the beauty, she got up and made a reverence in the direction of the village:
Through their kindness in refusing me lodging I found myself beneath the blossoms on the night of this misty moon.
 
She feels grateful. 
 
With great gratitude she thanks those people who refused her lodging, otherwise she would be sleeping under an ordinary roof, and she would have missed this blessing – these cherry blossoms, and this whispering with the misty moon, and this silence of the night, this utter silence of the night. 
 
She is not angry, 
she accepts it. 
 
Not only accepts it, 
welcomes it – she feels grateful.
 
 
 
A man becomes a Buddha the moment he accepts all that life brings with gratitude. 
 
 
He is on the Way, he is on Tao; 
and he IS becoming meditative.
 
Mind is the technique to go out. 
 
That’s why you are trained in your universities and colleges and schools for mind. 
 
Mind is the technique to go out, to have many more things – to have bigger houses, to have much property, to have political power, to have money. 
 
Mind is the way to go out and conquer the world.
 
 
 
Meditation is just the reverse process. 
 
It is nothing but no-mind. 
 
That is what Zen is. 
You go in, you stop thinking, because what is the point? 
 
There is no need to think. 
 
To conquer the inner, thinking is not needed. 
 
To conquer the outer, thinking is needed.
 
Thinking is instrumental for the outer.
 
 
 
So Zen, or DHYAN, or meditation, is nothing but a non-thinking consciousness. 
 
There is no need! 
 
If there is no desire, who bothers to think? for what to think? 
 
You watch.
 
 Whenever you are too full of desire you think too much. 
 
When there is not much desire, thinking disappears of its own accord. 
 
People ask me how NOT to think?
 
 That is not the point. 
 
How NOT TO DESIRE is the point.
 
Desire creates thoughts, 
desire brings ideas, dreams, 
and then 
you have to manage, 
and you have to plan, 
and you have to work them out, 
and you have to move methodically – 
then thinking comes.
 
 
Just create a desire. 
A car passes by, and let there be a desire in you that 
 
”I would like to have this car.” 
 
And then you will see many thoughts coming: 
 
”How to possess it? 
How to arrange for the money? 
What to do? – to do business? 
or to steal, or what? 
Or go the American way: just take it on installments?” 
 
One then needs thoughts, because without thinking you will never have this car.
 
 
Watch, 
 
 
whenever desire arises, 
it brings in its wake many thoughts. 
 
When there is no desire, suddenly, 
what is the point of thinking? 
 
There is no need. 
 
The wavering disappears, the stirred mind is no more stirred.
 
Then, mind has another kind of function; then it becomes simply receptive. 
 
A bird starts singing – you hear, 
but you don’t even say that this is beautiful. 
 
There is no point in saying it. 
It is beautiful! 
 
What is the point of saying it? 
 
Then an aeroplane passes by and the noise, 
and you know it, and you hear it – 
and you hear it more than anybody else, because other people are so much engrossed in their thoughts. 
 
The plane passes by, they can’t hear. 
Their ears are plugged with their thoughts; 
their minds are plugged with their thoughts. 
 
The wool of thoughts is too much, it makes them insensitive.
 
But when a man has no thoughts, 
he is utterly sensitive. 
 
He sees the beauty, 
he looks around, 
he hears more, 
he smells more, 
he touches more, 
he loves more. 
Everything is more! 
 
 
Look at the paradox: 
 
when you want more, 
everything is always less, 
always less than you want. 
 
When you don’t want anything, 
everything is too MUCH! 
Unbearably too much! 
A SMALL thing becomes so much. 
 
And you enjoy such ordinary things – chopping wood 
carrying water from the well, 
holding the hand of a friend, 
or just seeing the cherry tree bloom, 
whisperings from the misty moon.
 
 
 
Life is immense, 
and each moment it comes with a thousand and one gifts for you. 
 
But you are so much engaged preoccupied with your desiring mind. 
You are so full of your thoughts you refuse all those gifts. 
 
God comes: 
you go on refusing.
 
 
 
To enter in means to understand the ways of desire. 
 
When you have understood that the desire creates turmoil, you stop desiring. 
 
When the desire is not there, thinking disappears. 
 
This is Zen.
 
When you are in Zen you have started moving on the path – the Way, Tao. 
 
And when you are on the path, 
Buddhahood is not far away. 
 
It can happen sometimes in a single instant, because it depends on your intensity. 
 
It is not a question of it being ten miles, or twenty miles, or twenty thousand miles. 
It depends on your intensity.
 
 
People of intense understanding can reach to Buddhahood in a single step. 
Just the winking of the eye. 
 
 
It depends how TOTAL your intensity is, 
how thirsty you are, 
how ready you are to stake all. 
 
If you can stake all, then in a single moment... the gestalt changes. 
 
You are no more the ordinary man, 
you are a Buddha.
 
 
But if the intensity is not total – partial, only lukewarm – then you can take ages. 
 
Thousands of lives you can go on and on and on and the Buddhahood remains far away. 
 
 
So remember it: 
it depends on intensity how long the way will be.
 
Zen is meditation, 
Tao is the Way, 
and 
Buddhahood is your ultimate nature. 
 
If you can move totally in meditation, 
then this very moment – the transformation.
 
Listen to this small exchange again. 
 
 
Now you will be able to go into it more deeply. 
 
 
A MONK ASKS, ”WHAT IS THE BUDDHA?”
TOSU (THE MASTER) ANSWERS, ”THE BUDDHA.”
 
MONK: ”WHAT IS TAO?”
TOSU: ”THE TAO.”
 
MONK: ”WHAT IS ZEN?”
TOSU: ”ZEN.”
 
 
The Master simply reflects, mirrors, throws the disciple back to himself again and again. 
 
If the disciple had really been a seeker, not just curious, he would have attained.
 
It is enough to look into the eyes of a Master. 
 
It is enough to hear the echo that comes from his heart. 
 
It is enough to be in contact with that fire that Buddhahood brings to a man. 
 
It is enough to come close to one who has attained. 
 
He is like a flame. 
 
When you come close, there comes a moment of closeness... 
the flame jumps into you and becomes your flame. 
 
The Master does not lose anything, and you gain all.
 
It is just like when you bring a candle, an unlit candle, to a lit candle. 
 
Watch what happens. 
 
Exactly that happens when a disciple comes to a Master. 
 
Just closeness, intimacy. 
 
The whole art of discipleship is of being intimate, coming closer, 
dropping your defenses, armours, 
dropping your will and your ego, 
and 
coming closer and closer and closer. 
 
And suddenly... one moment you were unlit, 
another moment you are lit. 
 
And it is so sudden, 
it is not a gradual thing. 
 
It is not that first you are lit a little bit, 
then a little more lit, no. 
 
It is so sudden. 
 
Suddenly, like a quantum leap, 
you are no more the old man... 
the new has arrived, 
absolutely discontinuous with the old. 
 
In fact, nothing more is needed.
 
If you can find a Master whom you can love, 
if you can find a Master with whom you can feel intimate, 
with whom you can be defenseless, 
with whom you can be vulnerable, 
from whom you don’t have any secret, 
you don’t want to have any secret, 
with whom you are ready to die, 
with whom you are ready to go anywhere he is going – you don’t care, 
wherever he is going is your goal – if that trust is there, that is enough. 
 
Things will start happening on their own, 
because you are already Buddhas; 
just a recognition is needed. 
 
If you come close to a Master and his heart reflects you, 
you will see that your face is Buddha’s face, 
that your state of no-mind is Zen, 
and that when you are moving inwards you are in Tao.
 
And there is no other way to explain 
what Buddha is, 
what Tao is, 
what Zen is.
 
Yes, it cannot be said through words – words are inadequate; it cannot be said through silence – silence is very negative. 
 
Zen chooses the middle way. 
 
It uses words in such a way that they create silence. 
It is a great device. 
Great art is needed to use words in such a way that they create silence, 
that the ultimate impact brings silence, not more words.
 
That’s what I go on doing every morning with you. 
 
I go on throwing a thousand and one words at you. 
But the effort is not to give you words, 
the effort is just the contrary. 
 
The effort is to shatter the words which are already there in your mind. 
 
I throw words to shatter your words. 
 
Once they have negated each other, 
they both will fall down – 
and there will be a silence, 
a totally new kind of silence you have never known. 
 
It is not the gap between two words, no. 
 
It is the presence of God, 
it is Buddhahood.
 
 
 
 
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

Osho Transformation Tarot

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