osho tarot

osho transformation tarot

Laughter

Laughter  
 
f:id:premmashal:20170927181945j:image
 
Laughter / 笑い
 
The Chinese mystic's last surprise
 
中国の神秘家の最期のサプライズ
 
 
 
commentary(解説)…
 
笑いはとても『変容』をもたらす力ですから、
他にはなにも要りません。
 
もし自分の悲しみを祝祭に変えたら
あなたは自分の死を復活に
『変容』することもできるでしょう。
 
 
 
osho…
 
私は3人の中国の神秘家たちのことを聞いたことがある。
 
誰1人も彼らの名前を知らない。
 
彼らは『3人の笑う聖者たち』としてのみ知られている
なぜなら
彼らは他になにもしなかったからだ
…彼らはただ笑った。
 
 
 
彼らは町から町へと移動して、笑った。
 
彼らは市場に立って
そして腹の底からすばらしく笑ったものだ。
 
全ての市場が彼らを取り巻いた。
全ての人々がやって来て、
店は閉まり
お客は市場に何をしに来たのかを忘れた。
 
 
この3人の人々は本当にすばらしかった
…笑うと、彼らの腹は波打った。
それは伝染病になった
そして他の人々が笑いはじめた。
すると市場全体が笑ったものだ。
 
 
彼らは市場の質を変えたのだった。
 
 
もし誰かが言う、
「何か私達に言ってよ、」
 
すると3人は言った、
「何も言うことがないんだ。
私達はただ笑うだけだ
そして質を変えるのだ。」
 
ほんの少し前まで、
それは醜い場所だった
人々はお金だけを考えていた
…お金に切望し、強欲で、お金だけの環境だった…
 
突然この3人の狂った人々がやって来て笑い、
そして市場全体の質を変えた。
 
今や誰1人も顧客はいない。
今や彼らは売り買いするために市場にやって来たことを忘れた。
誰1人も強欲について気にならなかった。
 
彼らはこれらの3人の狂った人々の周りで笑って、踊った。
 
 
ほんの少しの間に新しい世界が開いた。 
 
 
彼らはただ人々を笑うのを助けながら、
こちらからあちらへ、
村から村へと
中国中を移動した。
 
悲しい人々、
怒っている人々、
欲の深い人々、
嫉妬深い人々、
彼らはみな3人と一緒に笑い出した。
 
 
 
そして多くの人々がその鍵を感じ取った
…人は『変容 transform 』することができるのだと。
 
 
 
そのうちに、ある村で
3人の中の1人が死ぬということが起こった。
 
村人は集まって言った、
「さあ、彼らは面倒なことになるぞ。 
さて、私達は彼らがどのように笑うのかようすを見なくてはならない。
彼らの友だちが死んだんだ
…彼らは泣かなければならない。」
 
 
しかし彼らがやって来たとき、
2人は踊り、笑い、死を祝っていた。
 
 
村人達は言った、
「さあ、これはあんまりだ。
これは礼儀にかなっていない。
人が死んだときに笑って踊るのは
神聖を汚すことだ。」  
 
 
彼らは言った、
「あなた達はなにが起こったのか知らない!
私たち3人はみないつも考えていた
誰が1番最初に死ぬのかと。
この人が勝った、
私たちは負けたのだ。
全生涯、私たちは彼と一緒に笑ってきた。
 
どうして私たちが他のことをして彼の最後の門出を見送ることができるだろう?
 
…私たちは笑わなければならない、
私たちは楽しまなければならない、
私たちは祝わなければならない。
 
これが彼自身の全生涯を笑ったその人への可能な唯一の別れだ。
 
そして、もし私たちが笑わなかったら、
彼は私たちのことを笑って、こう考えるだろう、
 
『馬鹿だな!
それで、あなた達はまたしても罠に堕ちたのか?』
 
私たちは彼が死んでいるとは見ない。
 
どうして笑いが死ぬことができる?
どうして生が死ぬことができる?」
 
 
 
笑いは永遠だ、
生は永遠だ、
祝祭は続いていく。
 
役者が変わってもドラマは続いていく。
波が変わっても海は続いていく。
 
あなたは笑う、
あなたは変わる
そして誰かが笑う、
しかし
笑いは続いていく。
 
あなたは祝う、
誰かが祝う、
しかし
祝祭は続いていく。
 
 
存在 existance は続いていく、
それは器だ、
それは続いていく。
そこには一瞬の間の隙間もない。
 
 
 
しかし
村人たちは理解することができなかった
そして
彼らはこの日笑いに参加することができなかった。
 
 
そして、体が焼かれることになって、
村の人びとは言った、
「私たちは彼を儀式の規定どおり入浴させよう。」
 
しかしこの2人の友人は言った、
「いいえ、私たちの友人はこう言った、
『どんな儀式も行わないでください
そして、私の服を変えないでください
そして、私を風呂に入れないでください。
あるがままの私を
燃えている薪の上にただ乗せてください。』
だから私たちは彼の指図に従わなければならないのです。」
 
 
それから突然、
偉大な出来事が起こった。
 
体が火の上に置かれたとき、
その老人は最後のトリックを仕掛けておいたのだ。
 
彼は彼の服の下にたくさんの花火を隠していた、
そして突然、ディワリ diwali になった!
 
すると、村全体が笑いはじめた。
 
この狂った2人の友人たちは踊っていた、
すると村全体が踊りはじめた。
 
 
 
それは死ではなかった、
それは新しい生だった。
 
 
死は死ではなかった、
なぜなら
あらゆる死は新しい扉が開くからだ
…それははじまりだ。
 
 
生の終わりはない、
そこにはいつも新しいはじまりがある、
復活 resurrection だ。
 
 
もしあなたがあなたの悲しみを祝祭に変えたら、
そのときには
あなたはあなたの死を復活 resurrection に変えることもできる。
 
 
だから
まだ時間があるうちに
そのアート art を学ぶがいい。
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
Yoga: The Alpha and the Omega, Vol 4
 
Discourses on the Yoga Sutras of Patanjali
 
Talks given from 21/04/75 am to 30/04/75 am
English Discourse series
10 Chapters
 
Chapter 10
Chapter title: The alchemy of celebration 
30 April 1975 am in Buddha Hall
 
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
chapter 10 質問3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。
英語はなんとか読めるのですが…
翻訳とかできるような実力はないので…
間違っているかもしれませんが
あくまでも趣味で独学ですが
導師 master osho との瞑想 meditation と思って和訳してみたりしていますσ(^_^;)

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 alchemy of celebration 
 
 
 
The third question:
Question 3
 
CAN YOU TALK TO US MORE ABOUT CELEBRATION? 
IS IT POSSIBLE TO CELEBRATE MISERY?
 
 
 
It is possible because celebration is an attitude. 
 
Even about misery you can take an attitude of celebration. 
 
For example: 
you are sad
-- don't get identified with sadness. 
 
Become a witness and enjoy the moment of sadness, 
because sadness has its own beauties. 
 
You have never watched. 
You get so identified that you never penetrate the beauties of a sad moment. 
 
If you watch, 
you will be surprised at what treasures you have been missing. 
 
Look
-- when you are happy you are never so deep as when you are sad. 
 
Sadness has a depth to it; 
happiness has shallowness about it. 
 
Go and watch happy people. 
The so-called happy people, the playboys and playgirls
-- in clubs, in hotels you will find them, in theatres -- 
are always smiling and bubbling with happiness. 
 
You will always find them shallow, superficial. 
They don't have any depth. 
Happiness is like waves just on the surface
you live a shallow life. 
 
 
But sadness has a depth to it. 
When you are sad it is not like waves on the surface
it is like the very depth of the Pacific Ocean: 
miles and miles to it.
 
Move into the depth, watch it. 
 
Happiness is noisy; 
sadness has a silence to it. 
 
Happiness may be like the day, 
sadness is like the night. 
 
Happiness may be like the light, 
sadness is like darkness. 
 
Light comes and goes; 
darkness remains -- it is eternal. 
 
Light happens sometimes; 
darkness is always there.
 
If you move into sadness all these things will be felt. 
Suddenly you will become aware that sadness is there like an object, 
you are watching and witnessing, 
and suddenly you start feeling happy. 
 
Such a beautiful sadness!
-- a flower of darkness, 
a flower of eternal depth. 
 
Like an abyss without any bottom, so silent, so musical; 
there is no noise at all, no disturbance. 
 
One can go on falling and falling into it endlessly, 
and one can come out of it absolutely rejuvenated. 
It is a rest.
 
It depends on the attitude. 
When you become sad you think that something bad has happened to you. 
 
It is an interpretation that something bad has happened to you, 
and then you start trying to escape from it. 
 
You never meditate on it. 
 
Then you want to go to somebody: 
to a party, to the club, or put the T.V. on or the radio, or start reading the newspaper
-- something so that you can forget. 
 
This is a wrong attitude that has been given to you 
-- that sadness is wrong. 
 
Nothing is wrong with it. 
 
It is another polarity in life.
 
Happiness is one pole, 
sadness is another. 
 
Blissfulness is one pole, 
misery is another. 
 
Life consists of both, 
and life is a ritual because of both. 
 
A life only of blissfulness will have extension, 
but will not have depth. 
 
A life of only sadness will have depth, 
but will not have extension. 
 
A life of both sadness and blissfulness is multi dimensional; 
it moves in all dimensions together. 
 
Watch the statue of Buddha or sometimes look into my eyes and you will find both together
-- a blissfulness, a peace, a sad ness also. 
 
You will find a blissfulness which contains in it sad ness also, 
because that sadness gives it depth. 
 
Watch Buddha's statue
-- blissful, but still sad. 
 
The very word 'sad' gives you wrong connotations
-- that something is wrong. 
 
This is your interpretation.
 
 
 
To me, life in its totality is good. 
And when you understand life in its totality, 
only then can you celebrate; 
otherwise not. 
 
Celebration means: 
whatsoever happens is irrelevant
-- I will celebrate. 
 
Celebration is not conditional on certain things:
'When I am happy then I will celebrate,' 
or,
'When I am unhappy I will not celebrate.' 
 
Celebration is unconditional;
I celebrate life. 
 
It brings unhappiness -- good, I celebrate it. 
It brings happiness -- good, I celebrate it. 
 
Celebration is my attitude, 
unconditional to what life brings.
 
But a problem arises 
because whenever I use words, 
those words have connotations in your mind. 
 
When I say 'Celebrate', 
you think one has to be happy. 
 
How can one celebrate when one is sad? 
 
I am not saying that one has to be happy to celebrate. 
Celebration is gratefulness for whatsoever life gives to you. 
Whatsoever God gives to you, 
celebration is a gratitude; 
 
it is a gratefulness. 
 
I have told you and I will tell you again....
 
 
 
A Sufi mystic was very poor, hungry, rejected, tired of the journey. 
He went to a village in the night and the village wouldn't accept him. 
The village belonged to the orthodox people, and when orthodox Mohammedans are there it is very difficult to persuade them. 
They wouldn't even give him shelter in the town. 
 
The night was cold and he was hungry, tired, shivering with not enough clothes. 
He was sitting outside the town under a tree. 
His disciples were sitting there with great sadness, depression, even anger. 
 
And then he started praying and he said to God,
'You are wonderful! 
You always give me whatsoever I need.' 
This was too much. 
A disciple said, 
'Wait, now you are going too far, particularly on this night. 
These words are false. 
We are hungry, tired, with no clothes, and a cold night is descending. 
There are wild animals all around and we are rejected by the town, we are without shelter. 
For what are you giving your thankfulness to God? 
What do you mean when you say, 
"You always give me whatsoever I need?"' 
 
The mystic said, 
'Yes, I repeat it again: 
God gives me whatsoever I need. 
Tonight I need poverty, tonight I need being rejected, tonight I need to be hungry, in danger. 
Otherwise, why should He give it to me? 
It must be a need. 
It is needed and I have to be grateful. 
He looks after my needs so beautifully. 
He is really wonderful!' 
 
This is an attitude that is unconcerned with the situation. 
The situation is not relevant.
 
Celebrate, whatsoever the case. 
 
If you are sad, then celebrate because you are sad. 
Try it. 
Just give it a try and you will be surprised 
-- it happens. 
 
You are sad?
-- start dancing because sadness is so beautiful, such a silent flower of being. 
 
Dance, enjoy, and suddenly you will feel that the sadness is disappear ing, a distance is created. 
 
By and by, you will forget sadness and you will be celebrating. 
You have transformed the energy.
 
This is what alchemy is: 
to transform the baser metal into higher gold. 
 
Sadness, anger, jealousy 
-- baser metals can be transformed into gold 
because they are constituted of the same elements as gold. 
 
There is no difference between gold and iron 
because they have the same constituents, 
the same electrons. 
 
Have you ever thought about it, 
that a piece of coal and the greatest diamond in the world are just the same? 
 
They don't have any difference. 
In fact coal pressed by the earth for millions of years becomes a diamond. 
 
Just a difference of pressure, 
but they are both carbon dioxide, 
both constituted of the same elements.
 
The baser can be changed into the higher. 
 
Nothing is lacking in the baser. 
Only a rearrangement, a recomposition is needed. 
 
That is the whole of what alchemy means. 
 
When you are sad, celebrate, and you are giving a new composition to sadness. 
You are bringing something to sadness which will transform it. 
You are bringing celebration to it. 
 
Angry? 
-- have a beautiful dance. 
In the beginning it will be angry. 
You will start dancing and the dance will be angry, aggressive, violent. 
By and by, it will become softer and softer and softer, when suddenly, you will have forgotten anger. 
The energy has changed into dancing.
 
But when you are angry, 
you can't think of dancing. 
 
When you are sad, 
you can't think of singing. 
 
Why not make your sadness a song? 
 
Sing, play on your flute. 
 
In the beginning the notes will be sad, 
but nothing is wrong with a sad note. 
 
Have you heard, 
in the afternoon sometimes, 
when everything is hot, 
burning hot, 
fire all around, 
and suddenly from a mango grove you can hear a cuckoo start singing? 
 
In the beginning, the note is sad. 
She is calling her lover, her beloved, on a hot afternoon. 
Everything is fiery all around, and she is hankering for love. 
A very sad note, but beautiful. 
By and by, the sad note changes into a happy note. 
The lover starts responding from another grove. 
 
Now it is no more a hot afternoon; 
everything is cooling down in the heart. 
Now the note is different. 
When the lover responds, everything has changed. 
It is an alchemical change. 
 
You are sad?
-- start singing, praying, dancing. 
 
Whatsoever you can do, do, and by and by, the baser metal is changed into a higher metal -- gold. 
 
Once you know the key, 
your life will never be the same again. 
 
You can unlock any door. 
And this is the master key: 
to celebrate everything.
 
 
 
 
I have heard about three Chinese mystics. 
Nobody knows their names. 
They were known only as the 'Three Laughing Saints', 
because they never did anything else; 
they simply laughed. 
 
They moved from one town to another, laughing. 
 
They would stand in the market place and have a good belly laugh. 
 
The whole market-place would surround them. 
All the people would come, 
shops would close and 
customers would forget for what they had come. 
 
These three people were really beautiful 
-- laughing and their bellies waving. 
 
And then it would become an infection and others would start laughing. 
 
Then the whole market-place would laugh. 
They had changed the quality of the market. 
 
And if somebody would say, 
'Say some thing to us,' 
 
they would say,
'We have nothing to say. 
We simply laugh and change the quality.' 
 
When just a few moments before, 
it was an ugly place where people were thinking only of money 
-- hankering for money, greedy, money the only milieu around -- 
suddenly these three mad people came and they laughed, 
and changed the quality of the whole market-place. 
 
Now nobody was a customer. 
Now they had forgotten that they had come to purchase and sell. 
 
Nobody bothered about greed. 
They were laughing and they were dancing around these three mad people. 
 
For a few seconds a new world opened.
 
 
 
They moved all over China, 
from place to place, from village to village, just helping people to laugh. 
 
Sad people, angry people, greedy people, jealous people: 
they all started laughing with them. 
 
 
 
And many felt the key 
-- you can transform.
 
 
 
Then, in one village it happened that one of the three died. 
 
Village people gathered and they said, 
'Now there will be trouble. 
Now we have to see how they laugh. 
Their friend has died; they must weep.' 
 
But when they came, 
the two were dancing, laughing and celebrating the death. 
 
The village people said, 
'Now this is too much. 
This is unmannerly. 
When a man is dead it is profane to laugh and dance.' 
 
They said, 
'You don't know what has happened! 
All three of us were always thinking of who was going to die first. 
This man has won; we are defeated. 
 
The whole life we laughed with him. 
 
How can we give him the last send off with anything else?
 
-- we have to laugh, 
we have to enjoy, 
we have to celebrate. 
 
This is the only farewell that is possible for the man who has laughed his whole life. 
And if we don't laugh, 
he will laugh at us and he will think, 
 
"You fools! 
So you have fallen again into the trap?" 
 
We don't see that he is dead. 
How can laughter die, how can life die?'
 
Laughter is eternal, 
life is eternal, 
celebration continues. 
 
Actors change but the drama continues. 
Waves change but the ocean continues. 
You laugh, you change and somebody else laughs, but laughter continues. 
 
You celebrate, somebody else celebrates, but celebration continues. 
 
Existence is continuous, it is a container. 
 
There is not a single moment's gap in it. 
 
But the village people could not understand 
and they could not participate in the laughter this day.
 
Then the body was to be burned, and the village people said,
'We will give him a bath as the ritual prescribes.' 
 
But those two friends said, 
'No, our friend has said, 
 
"Don't perform any ritual and don't change my clothes and don't give me a bath. 
You just put me as I am on the burning pyre." 
 
So we have to follow his instructions.'
 
And then, suddenly, there was a great happening. 
 
When the body was put on the fire, 
that old man had played the last trick
 
He had hidden many fireworks under his clothes, 
and suddenly there was diwali! 
 
Then the whole village started laughing. 
 
These two mad friends were dancing, 
then the whole village started dancing. 
 
 
It was not a death,
it was a new life.
 
 
No death is death, 
because every death opens a new door 
-- it is a beginning. 
 
There is no end to life, 
there is always a new beginning, 
a resurrection.
 
If you change your sadness to celebration, 
then you will also be capable of changing your death into resurrection. 
 
 
So learn the art while there is still time.
 
 
 
 
Don't let death come before you have learned the secret alchemy of changing baser metals into higher metals. 
 
Because if you can change sadness, 
you can change death. 
 
If you can be celebrating unconditionally, 
when death comes you will be able to laugh, 
you will be able to celebrate, 
you will go happy. 
 
And when you can go celebrating, 
death cannot kill you. 
 
Rather, on the contrary you have killed death. 
 
But start it, give it a try. 
 
There is nothing to lose. 
 
But people are so foolish that even when there is nothing to lose, 
they won't give it a try. 
 
What is there to lose?
 
If you are sad, then I say celebrate, dance, sing. 
 
What are you to lose? 
 
At the most, sadness will be lost, nothing else. 
But you think it is impossible. 
And the very idea that it is impossible will not allow you to give it a try. 
 
And I say it is one of the most easy things in the world, 
because energy is neutral. 
 
The same energy becomes sadness; 
the same energy becomes anger; 
 
the same energy becomes sexuality; 
the same energy becomes com passion; 
 
the same energy becomes meditation. 
 
Energy is one. 
 
You don't have many types of energies. 
You don't have many separate pockets of energy where this energy is labelled 'sadness' and this energy is labelled 'happiness'. 
 
Energies are not pigeon-holed, 
they are not separated. 
 
There exists no watertight compartment in you. 
 
You are simply one. 
 
This one energy becomes sadness, 
this one energy becomes anger. 
 
 
It is up to you.
 
 
One has to learn the secret, 
the art of how to transform energies. 
 
 
You simply give a direction and the same energy starts moving. 
 
And when there is a possibility of transforming 
anger into bliss, 
greed into compassion, 
jealousy into love... 
 
you don't know what you are losing. 
You don't know what you are missing. 
 
You are missing the whole point of being here in this universe
 
Give it a try.
 
 
 
 
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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The journey

The journey / Come, Come, Yet Again Come

 
f:id:premmashal:20170927181248j:image
 
The journey / 旅
Come, Come, Yet Again Come / おいで、おいで、それでももっとおいで
 
"Even if you have broken your vow a thousand time…"
 
”もしあなたがあなたの誓いを千回破ったとしても…”
 
 
 
commentary(解説)…
 
あなたがどういう状態にあるかはかまいません。
 
誰が来ても問題ではありません。
 
導師 master には常に用意があります。
 
 
 
osho…
 
かつてない偉大なスーフィーの導師 master の1人、
ジェラルッディン・ルーミー Jalaluddin Rumi のすばらしい声明がある。
 
 
それをあなたのハートに受け取るがいい。
 
 
 
おいで、おいで、あなたが誰であろうとも、
放浪者、
崇拝者、
学問の恋人…
誰であろうとかまわない。
私たちのキャラバンは絶望の caravan ではない。
おいで、
たとえあなたがあなたの誓いを
千回破ったとしても。
おいで、おいで、それでももっとおいで。
 
 
 
導師 master たちは主人だ、
彼は誰1人も拒まない。
 
真の導師 master たちはけっして誰1人も拒まない。
 
彼らはそうできない。
 
もし彼らが人々を拒みはじめたら、
すると希望はなくなる。
 
 
もしあなたが木の下に、木陰へ行き、
…あなたの旅とあなたの頭上の燃える太陽に疲れて…
そして木があなたを拒む、
木はあなたを拒んだりしない、
木はあなたに避難する場所を与えないかな…?
 
そんなことはまったく起こらない。
 
木はいつも用意があり
あなたの避難する場所を与える、
その影を、
その果実を、
その花を、
その薫りを。
 
 
 
 
私はあなたをトータルな愛と尊敬で受け入れる。
 
 
何度も私は聞かれる、
特に聖人と呼ばれる人々から、
「あなたは誰にでもサニヤス sannyas を与え続けている
…これは正しくない。
サニヤス sannyas は人格の人にだけ与えられるべきだ!」
 
 
それはまるで
あなたが医者のところへ行って
その医者がこう言うようなものだ、
 
 
「私があなたに薬を与える条件は
あなたが健康なときだけ薬を与えることだ。
 
あなたが健康なときだけ私のところに来なさい。
 
私はけっして病気の人達に薬を与えない、
私は病気の人達に私の薬を無駄に使ったりはしない!
 
まず最初に健康になりなさい
そして私のところに来なさい。」
 
 
あなたはその不合理さを理解できる。
 
 
もし私が誰かに、
「まず最初に、
サニヤス sannyas に値するようになりなさい、
それから私のところに来るがいい。」
 
 
それはこういうことだ
もし彼がサニヤスに値できたら
それは彼自身の努力による、
そうであるならば
なぜ彼は彼自身でサニヤスになることができないのか?
 
私のところに来る必要はなんだろうか?
 
彼は助けが必要だ、
そして
助けを求める誰もがみな助けを得るべきだ、
そして
それは無条件に与えられるべきだ。
 
 
 
 
おいで、おいで、あなたが誰であろうとも、
放浪者、
崇拝者、
学問の恋人…
誰であろうとかまわない。
 
 
導師 master は用意ができている、
 
誰が来ようとかまわない。
 
誰が彼のドアをノックしてもお客を迎える。
 
 
私たちのキャラバンは絶望の caravan ではない。
 
 
この美しい声明を覚えておきなさい、
 
”私たちのキャラバンは絶望の caravan ではない。”
 
私もこれを言う。
私たちのキャラバンは絶望の caravan ではない、
それは祝いだ celebration
…それは生の祝いだ。
 
 
私たちのキャラバンは絶望の caravan ではない、
それは喜びの寺院、
歌や、踊りや、音楽や、創造性や、愛と生の。
 
ようこそ、キャラバン caravan に参加しなさい。
 
 
 
 
私はあなたを全てから自由にするためにここにいる。
 
自由はサニヤス sannyas の味であり、
サニヤス sannyas の芳香だ。
 
 
私のサニヤシン達はどのような人格も育てることを試さない、
彼らはまったく違う現象を試している、
 
彼らは彼らの意識 consciousness を起き上がらせる。
 
すると私は
彼ら自身の光によって生きる自由を
みんなへ残す。
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
Come, Come, Yet Again Come
 
Responses to Disciples Questions
 
Talks given from 27/10/80 am to 10/11/80 am 
English Discourse series
15 Chapters
 
Chapter 1
Chapter title: Whoever Knocks is a Welcome Guest 
27 October 1980 am in Buddha Hall
 
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
chapter 1 質問1の英語の全講話です。
 
(上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
 
以下の英語の講話はこのお話しの全てです。
英語はなんとか読めるのですが…
翻訳とかできるような実力はないので…
間違っているかもしれませんが
あくまでも趣味で独学ですが
導師 master osho との瞑想 meditation と思って和訳してみたりしていますσ(^_^;)
 
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。)
 
 
 
Whoever Knocks is a Welcome Guest 
 
 
 
The first question:
Question 1
 
BELOVED OSHO,
I AM A SINNER. 
CAN I ALSO BECOME YOUR SANNYASIN?
 
 
 
Govind, yes, absolutely yes! 
 
In fact, only a sinner can become a sannyasin. 
 
Those who think themselves saints, holier-than-thou, 
they are the closed people, 
they are the dead people. 
 
They have become incapable of living, 
incapable of celebrating.
 
Sannyas is celebration of life, 
and sin is natural: 
 
natural in the sense that you are unconscious 
-- what else can you do? 
 
In unconsciousness, sin is bound to happen. 
 
Sin simply means that 
you don't know what you are doing, 
you are unaware, 
so whatsoever you do goes wrong. 
 
 
But to recognize that "I am a sinner" is the beginning of a great pilgrimage. 
 
To recognize that "I am a sinner" is the beginning of real virtue. 
 
To see that "I am ignorant" is the first glimpse of wisdom.
 
 
 
The real problem arises with people who are full of knowledge. 
 
All that knowledge is borrowed; 
hence, rubbish. 
 
The people who think they are virtuous 
because they have created a certain character around themselves are the people lost to God. 
 
Your so-called saints are the farthest away, 
because God is life, 
and your saints have renounced life. 
In renouncing life they have renounced God too.
 
 
 
God is the hidden core of THIS life. 
 
This life is just the outermost part, the circumference; 
 
God is the center of it all. 
 
 
 
To renounce the circumference, to escape from it,
is to renounce the center automatically. 
 
You will not find God anywhere. 
The farther away you go from life, 
the farther away you will be from God. 
 
One has to dive into life, 
and of course when you are unconscious 
you will miss the target many times.
 
 
 
The original Hebrew word for sin is very beautiful. 
By translating it as "sin," 
Christians have missed the very message of Jesus. 
 
The original Hebrew word for sin is so totally different from your idea of sin that it will be a surprise to you. 
 
The root word means forgetfulness; 
 
it has nothing to do with what you are doing. 
 
The whole thing is whether you are doing it with conscious being or out of unconsciousness. 
 
 
Are you doing it with a self-remembering 
or 
have you completely forgotten yourself?
 
 
Any action coming out of unconsciousness is sin. 
 
 
The action may look virtuous, 
but it cannot be. 
 
You may create a beautiful facade, a character, a certain virtuousness; 
you may speak the truth, 
you may avoid lies; 
you may try to be moral, 
and so on and so forth. 
 
But if all this is coming from unconsciousness, 
it is all sin.
 
 
It is because of this that Jesus has a tremendously significant saying. 
He says, 
 
"If your right eye causes you to sin, 
take it out and throw it away. 
It is much better for you to lose a part of your body than to have your whole body thrown into hell."
 
Now, if you don't understand the real meaning of sin, 
you are bound to misinterpret the whole statement 
and 
Jesus will look too harsh, too hard, too violent. 
Saying, 
 
"If your right eye causes you to sin, 
take it out and throw it away," 
does not look like a statement of Jesus. 
 
A man of profound love and compassion 
-- he cannot say it, 
he cannot be so violent. 
But this is how Christians have interpreted him.
 
What he means is: 
whatsoever causes you to forget yourself, 
even if it is your right eye.... 
 
That is just to emphasize the fact. 
It is simply a way of talking, an emphasis:
 
"If your right eye causes you to forget yourself, 
then take it out and throw it away." 
 
He is not saying anything which has to be taken literally; 
it is a metaphor. 
 
He is saying that it is better to be blind than to be forgetful of yourself, 
because the blind man who remembers himself is not blind, 
he has the real eye. 
 
And the man who has eyes, 
if he has forgotten himself, 
what is the use of having eyes? 
 
He cannot see himself 
-- what ELSE can he see? 
 
 
 
Govind, your question is beautiful. 
 
You say, "I am a sinner...." 
Everybody is! 
 
To be born in this world means to be a sinner. 
But remember my emphasis: 
it means to forget oneself.
 
 
That's the whole purpose of the world: 
to give you an opportunity to forget yourself. 
 
 
Why?
 
 
-- so that you can remember. 
But you will ask -- 
and your question will look logical --
 
"If we already remembered before, 
then why this unnecessary torture that we have to forget ourselves and THEN remember again? 
What is the point of this whole exercise? 
It seems to be an exercise of utter futility!" 
 
It is not; 
there is great significance in it.
 
The fish in the ocean is born in the ocean, 
lives in the ocean, 
but knows nothing about the ocean 
-- unless you take the fish out of the ocean. 
 
Then, suddenly, a recognition arises in the fish. 
 
Only when you lose something do you remember. 
 
Only in that contrast does remembering happen. 
 
Then let the fish go back to the ocean. 
It is the same fish, 
it is the same ocean, 
the same situation 
-- yet everything is different. 
 
Now the fish knows that the ocean is her life, 
her very being. 
 
 
 
Before, she was in the ocean but unaware; 
now, she is in the ocean but aware. 
 
 
 
And that's the great difference, 
the difference that makes the difference.
 
We have lived in God, 
we all come from the original source of existence, 
 
but we have to be thrown out into the world 
so that we can start searching for God again, 
searching for the ocean 
-- thirsty, hungry, starving, longing. 
 
And the day we find it again there is great rejoicing. 
 
And it is not anything new.
 
 
 
The day Buddha became enlightened he laughed 
and he said to himself, 
 
"This is very strange! 
What I have gained is not an achievement at all, 
it is only a recognition.
I had it always, but I was unaware of it."
 
 
 
The only difference between a sinner and a sage is that 
the sinner is full of forgetfulness, 
and 
the sage is full of remembering. 
 
And between these two is that hocus-pocus being called the saint. 
 
He does not know anything, 
he does not remember anything. 
He has heard other sages or may have read the scriptures, 
and he repeats those scriptures like a parrot 
-- not only repeats but practices also. 
He tries to behave like a sage. 
 
But any effort to behave like a sage shows only one thing: 
that you are not a sage yet.
 
The sage lives simply, spontaneously; 
there is no question of effort at all. 
 
He lives life just as you breathe. 
He is very ordinary; 
there is nothing special about a sage. 
 
But the saint is very special, 
because the saint is trying to DO something. 
 
And of course he is making a great effort, 
because it is not his own understanding. 
 
So he is continuously torturing himself to behave rightly, 
violently forcing himself to behave rightly. 
 
Naturally, he expects much respect from you. 
He can go on doing all this masochism, this self- torture, if you give him respect. 
 
Just think: 
if the so-called respect given to the saints disappears, 
out of one hundred of your saints, 
ninety-nine point nine percent will immediately disappear. 
They are living only for the ego.
 
 
 
It is good, 
Govind, that you realize that you are a sinner. 
 
This is the beginning of something tremendously significant. 
You can be a sage; 
all that you have to avoid is being a saint! 
 
That is the trouble: 
the saint is the false coin which looks exactly like the real coin; 
in fact, it looks more real than the real one. 
It has to, because it has to deceive people. 
Avoid being a saint.
 
 
 
That's what my sannyas is: 
living your ordinary life with only one addition, that of awareness
-- and the sinner will become a sage. 
 
 
The sinner becomes a sage through awareness; 
 
the sinner becomes a saint through cultivating a character.
 
 
I don't teach you character,
I teach you consciousness. 
 
Hence, I am not at all interested that you are a sinner and that you have been doing all kinds of sins
-- that is irrelevant. 
 
It is accepted that in your unconsciousness what else can you do?
 
 
 
 
I accept you with total love, respect.
 
Many times I have been told, particularly by the so-called saints, 
"You go on giving sannyas to everybody 
-- this is not right. 
Sannyas should be given only to people of character!"
 
It is as if you go to a physician and he says, 
"My condition for giving you medicine is that I give it to you only when you are healthy. 
Come to me when you are healthy.
I never give medicines to people who are ill, 
I never waste my medicines on ill people! 
First become healthy and then come to me." 
 
You can understand the absurdity of that.
If I say to somebody, 
"First go and become WORTHY of sannyas, then come to me," 
 
that means that if he can become worthy of sannyas by his own effort, 
then why cannot he become a sannyasin by himself? 
 
What is the need for him to come to ME? 
 
He needs help, 
and anybody who ASKS for help should be given help, 
and it should be given unconditionally.
 
 
 
There is a beautiful statement of Mevlana Jalaluddin Rumi, 
one of the greatest Sufi masters ever. 
 
Govind, take it to your heart.
 
 
COME, COME, WHOEVER YOU ARE;
WANDERER, 
WORSHIPPER, 
LOVER OF LEARNING... 
IT DOES NOT MATTER.
OURS IS NOT A CARAVAN OF DESPAIR.
COME, EVEN IF YOU HAVE BROKEN YOUR VOW
A THOUSAND TIMES.
COME, COME, YET AGAIN COME.
 
 
COME, COME, WHOEVER YOU ARE
 ...sinner, 
unconscious, 
living a life which is not glorious, 
divine, 
meaningful; 
living a life which has no poetry, 
no joy, 
a life of hell.... 
Whosoever you are, 
Mevlana says,
 
"Come, I am ready to receive you. 
Be my guest!" 
 
The master is a host;
he refuses nobody. 
 
True masters never refuse anybody. 
 
They cannot. 
 
If THEY start refusing people, 
then there is no hope
 
If you go under a tree, a shady tree
-- tired of your journey and the burning sun on your head -- 
and the tree refuses you, 
it does not give you refuge, 
it does not shelter you...? 
 
It does not happen at all. 
The tree is always ready to give you shelter, 
its shadow, 
its fruits, 
its flowers, 
its fragrance.
 
 
 
 
A great Tibetan story is....
 
Once there lived a master who never initiated anybody. 
His fame slowly became very well known all over the country, 
even beyond the boundaries of the country. 
 
And people would come and fall at his feet and ask to be initiated. 
But his conditions were such that nobody was able to fulfill them, 
so nobody was ever thought worthy 
-- nobody deserved initiation.
 
He had only a servant, not even a disciple. 
 
One day when he was ill and on his deathbed, 
he called his servant and told him, 
"Go to the marketplace, and whosoever wants to be initiated, bring them all. 
I am going to initiate!"
 
The servant was shocked. He said, 
"Are you talking in a delirium or something? 
Your whole life you insisted on certain qualities
-- unless those were fulfilled you would not initiate -- 
and nobody has ever been able to fulfill your conditions. 
Now you are telling me to go to the marketplace and tell people that anybody who wants to be initiated should come? 
What about the conditions? 
What about the prerequisites? 
What about the essential readiness? 
What about the groundwork?"
 
The master said,
"Don't waste my time anymore, 
because this is my last day on the earth. 
Simply go! 
Do what I am saying, don't argue. 
You are my servant 
-- simply follow the order. 
Go and find anybody who wants to come!"
 
The servant went, puzzled. 
He could not believe his own ears, 
could not believe his own eyes. 
But because the master had ordered, 
and he was just a servant, he had to follow. 
 
He went into the marketplace very unwillingly. 
He shouted in the marketplace. 
Nobody believed him; 
they thought he had gone mad. 
He said, 
"I am not saying it, he himself has told me! 
I also think that he has gone mad, 
now you are thinking that I have gone mad.
I am simply a servant. 
He must have gone mad! 
He is dying, he has lost all his senses. 
But give it a try 
-- you are not going to lose anything."
 
A few people, just out of curiosity, 
a few people who had nothing to do.... 
It was a holiday, so they said, 
"Okay, we are coming. 
Let us see what happens!" 
 
Somebody had quarreled with his wife and had nowhere to go, so he said, 
"I am coming." 
 
A gambler and a drunkard who were just on the road, simply followed seeing this whole bunch of people, not knowing where they were going.
 
So this strange crowd reached the master's place, 
and he started initiating them one by one. 
 
The first man he initiated was the drunkard. 
Of course he was so drunk that he could not even think that the master was mad 
-- he did not even realize that he was being initiated! 
He was not aware at all what was happening. 
When the master said, 
"Do you want to be initiated?" 
 
he simply nodded his head.
 
The servant could not believe it. 
He said, 
"What are you doing? 
This man is completely drunk, 
he is an alcoholic, 
and you are giving him initiation! 
And there is a thief in the crowd, 
and one man has come 
because he is unemployed and he thought at least this way he would find some employment
-- at least he could become a saint and people would feed him. 
And there are a few people who have come because it is a holiday. 
A few others have come just out of curiosity: 
`Let us see what is happening.' 
The man next to the drunkard has come here only because his wife has thrown him out and closed the doors
He was standing outside, and he said, 
`Okay, so I am coming also!' 
 
These are not seekers and searchers
-- they are not religious at all! 
What are you doing? 
Your whole life you were waiting for worthy people, 
people who are deserving!"
 
The master said,
"Listen, the truth is -- now I can tell you -- 
I was not a master at all! 
Just this morning I have realized myself, 
but I could not tell anybody that I was not a master.
So rather than telling the truth,
I always tried to make some impossible demands which could not be fulfilled. 
In that way I saved my ego. 
 
But today I have come to know who I am, 
and now I know that everybody is capable of knowing because everybody is basically the same. 
 
Even this drunkard is no more unconscious than anybody else. 
Everybody is unconscious, 
and unconscious people need initiation; 
they need the help of those who have become conscious. 
The conscious person can function as a catalytic agent."
 
 
Mevlana is right: 
 
 
COME, COME, WHOEVER YOU ARE; 
WANDERER, WORSHIPPER, LOVER OF LEARNING...
IT DOES NOT MATTER. 
 
 
 
 
The master is ready; 
it does not matter who comes to him. 
Whoever knocks on his door is a welcome guest.
 
 
OURS IS NOT A CARAVAN OF DESPAIR. 
 
 
Remember this beautiful statement: 
 
"Ours is not a caravan of despair." 
 
I can also say this. 
Ours is not a caravan of despair,
it is a celebration 
-- it is the celebration of life.
 
 
 
 
People become religious out of misery, 
and the person who becomes religious out of misery becomes religious for the wrong reasons. 
 
And if the very beginning is wrong, 
the end cannot be right.
 
Become religious out of joy, 
out of the experience of beauty that surrounds you, 
out of the immense gift of life that God has given to you. 
 
Become religious out of gratitude, thankfulness. 
 
Your temples, 
your churches, 
your mosques and 
GURUDWARAS are full of miserable people. 
 
They have turned your temples also into hells. 
 
They are there because they are in agony. 
 
They don't know God, 
they have no interest in God; 
they are not concerned with truth; 
there is no inquiry. 
 
They are just there to be consoled, comforted. 
Hence they seek anybody who can give them cheap beliefs to patch up their lives, 
to hide their wounds, 
to cover up their misery. 
 
They are there in search of some false satisfaction.
 
 
 
 
Ours is not a caravan of despair. 
It is a temple of joy, of song, of dance, of music, of creativity, of love and life.
 
 
You are welcome, Govind -- join the caravan.
 
 
 
 
COME, EVEN IF YOU HAVE BROKEN YOUR VOW A THOUSAND TIMES.
 
 
It does not matter. 
You may have broken all the rules 
-- the rules of conduct, 
the rules of morality. 
 
In fact, anybody who has any guts is bound to break those rules. 
 
Only people who are without guts, 
who have no spine to their being can follow the priests and the politicians, the demagogues, the people who have vested interests in the establishment. 
 
But if you have any intelligence then you will be a rebel. 
 
 
And the rebel will be called a sinner, 
and the obedient fool will be called a saint.
 
 
This starts happening from the very childhood. 
The obedient child is praised by the parents, obviously 
-- for the simple reason that he is not a pain in their necks. 
He is so dull, so dead that whatsoever they say he does. 
He is an imitator, 
he is a carbon copy, and 
the parents' egos feel very nourished by the child. 
He follows them, 
he believes in them, 
he adores them.
 
 
But the intelligent child will not be respected by the parents. 
They will always feel some trouble with the intelligent child, 
because he will ask questions which they can't answer 
because they don't know themselves. 
 
He will ask such things as will be embarrassing to them. 
He will create situations in which they will see their impotence. 
They will not be able to control him 
-- and everybody is interested in controlling everybody else; 
nobody wants to give freedom. 
 
They will not be able to enslave the child; 
he will resist all efforts to enslave him, 
he will give them a good fight. 
In fact, he is the child to be loved, to be respected, 
because he has some life, 
he has some soul. 
 
But he will be condemned. 
 
Intelligence is condemned, 
imitativeness is respected. 
 
 
Original faces are distorted 
and 
masks are painted, beautifully decorated. 
 
The true, the authentic, is denied, 
and 
the false, the unauthentic, is raised as high as possible. 
 
 
And the same thing goes on happening in the schools, colleges, universities. 
The whole of society is a repetition of the same thing on a larger scale.
 
Only very stupid people become your presidents, your prime ministers. 
 
You will not tolerate intelligent people, 
you will not give power to intelligent people, 
because you will be afraid of them. 
 
You will always want some stupid people to dominate you, 
because there will always be a certain affinity between you and the stupid. 
There will be a certain understanding, a communication.
 
 
 
Jesus is bound to be crucified, 
and Mother Teresa of Calcutta is going to win the Nobel Prize. 
 
Socrates is going to be poisoned and killed, 
but not the so-called professors of philosophy in the universities; 
they are very respectable people. 
 
Socrates was not respectable. 
If he had been respectable, 
then Athens would not have behaved in such an ugly way. 
 
He was condemned like a criminal, 
but the professors of philosophy who are teaching Socrates are very respected people; 
they all have respectability. 
 
They write great treatises on Socrates, 
and nobody poisons them.
 
 
 
One of my professors wrote his thesis on the philosophy of Socrates, and he got a D.Litt. in it. 
He was very happy, and all his students gave him a party. I was also present. I asked him one thing: 
"Socrates was given poison and you are given a D.Litt. 
There must be something wrong with your treatise! 
It cannot be Socratic, that much is certain. 
I have not looked into your treatise, 
and I am not going to look into it at all 
-- I am not going to waste my time! 
One thing is certain: 
something is absolutely un-Socratic about it; 
otherwise, why should the society, the university, give you recognition?"
 
He could not answer me, but he became an enemy. 
He started avoiding me, and I started haunting him! 
Wherever we would meet alone 
-- sometimes walking on the road to the university, 
or going for a morning walk, 
or in the night -- 
I would always look out for him and say, 
"Hello, Socrates!" 
He would become so angry!
 
One day he told me, 
"Why are you after me? 
What wrong have I done to you?"
 
I said, 
"You have not done anything wrong to me, 
I am simply trying to make the point clear to you that writing a treatise on Socrates is one thing, 
and to BE a Socrates is totally another. 
If you were a Socrates you would have been crucified, 
you would have been stoned to death. 
The same university would have condemned you; 
you would have been expelled from this university."
 
And finally, HE was not expelled from the university, I was expelled. 
And when I was expelled, I went to him and told him, 
"Look! I am not even a professor,
I have not written a treatise on Socrates, 
and they have expelled me!"
 
And the reasons they gave me were: 
"You ask embarrassing questions of the professors. 
You disturb their classes. 
You don't allow them to finish their syllabus and you go on persisting with one question for months at a time."
 
And I said, 
"How can I drop the question unless it is answered? 
If it is not answered, then what are months? 
-- even a whole life has to be devoted to it!"
 
And they said,
"You may be right, 
but people have come here to get their degrees. 
They are not interested in truth, 
nor are the professors interested in truth. 
Go and find some other place."
 
And then no other university was ready to accept me, 
because I had become notorious! 
One university accepted me on the condition that I would never ask any question. 
Now, what kind of universities are these? 
So when the vice-chancellor said to me, 
"You have to put it in writing for me that you will not ask the professors any questions," 
 
I said, 
"I can do that, but then you have to understand one thing: 
that I will not attend the classes. 
But you have to give me permission to appear in the examination, 
because I will not be fulfilling the percentage of attendance required 
-- seventy-five percent. It is impossible." 
 
He said, 
"Why? Why can't you attend the classes?"
 
I said, 
"If I attend the classes, then I will not be able to resist the temptation to ask questions! 
Then I will ask questions. 
Either allow me to ask questions or give me the attendance mark; 
otherwise, what will be the point of my being there?"
 
He said,
"Okay, we will give you the attendance mark."
 
So I never attended the classes 
-- it was against the rules, 
but they gave me a ninety percent attendance mark. 
I never went to any class, because one thing was certain, that once I saw a professor then I didn't care what I had given in writing 
-- I HAD to ask the questions!
 
My father used to tell me wherever he would take me with him, 
"Keep silent, don't ask any question; 
otherwise, please don't come with me."
 
I would promise him that I would not ask the question, 
and I would ask the question. 
And he would come home very heated 
-- "You promised...!"
 
I said, 
"What can I do?
I completely forget! 
When I see stupid people talking about great things, I cannot resist 
-- I simply forget. 
It is not that I want to hurt you or anything, but what can I do? 
 
That man was talking about the soul being immortal, 
and he knows nothing.
I simply asked him,
`If I kill you, will you be angry or not?
If the soul is immortal, allow me to kill you! 
At least allow me to slap you 
-- what to say about killing! 
The soul is immortal!' 
 
And he was saying,
`I am not the body.'
`So perfectly okay -- I slap the body, and you are not the body!' 
 
And he became angry, 
and you are also becoming angry. 
 
I was not asking anything wrong, 
I was simply asking a question that HE had raised!"
 
People go on talking nonsense, 
but this whole society exists for the lowest, for the mediocre.
 
I agree with Mevlana
-- MEVLANA means the master.  
 
Jalaluddin Rumi was called Mevlana by his disciples out of great love. 
 
Mevlana says:
 
 
COME, EVEN IF YOU HAVE BROKEN YOUR VOW A THOUSAND TIMES. 
 
 
Intelligent people are bound to break all their vows many times, 
because life goes on changing, 
situations go on changing. 
 
And the vow is taken under pressure 
-- maybe the fear of hell, 
the greed for heaven, 
respectability in society.... 
It is not coming from your innermost core. 
 
When something comes from your own inner being, 
it is never broken. 
 
But then it is never a vow
it is a simple phenomenon like breathing.
 
 
COME, COME, YET AGAIN COME!
 
 
Govind, if you want to be a sannyasin, 
you are welcome. 
 
Everybody is welcome, 
without any conditions. 
 
You do not have to fulfill any requirements. 
 
Just the longing to be in deep contact with me is enough, 
more than enough. 
 
Just the desire to be close to me, 
to be intimate with me is enough. 
 
That's what sannyas is all about.
 
And drop this idea of being a sinner, 
because that must be creating some guilt in you. 
 
That guilt is one of the oldest tricks of the priests for dominating people. 
 
They create guilt in you. 
 
They give you such stupid ideas that you cannot fulfill them. 
 
Then guilt arises, 
and once the guilt has arisen, 
you are trapped.
 
Guilt is the trade secret of all the so-called, established religions. 
 
Create guilt in people, 
make them feel bad about themselves. 
 
Don't let them be respectful of their own lives; 
let them feel condemned. 
 
Let them feel, deep down, 
that they are ugly, 
that they are not of any worth, 
that they are dust, 
and then of course they will be ready to be guided by any fool. 
 
They will be more than ready to become dependent, in the hope that 
"somebody will lead us to the ultimate light." 
 
These are the people who have been exploiting you for centuries.
 
 
 
The time has come when a great rebellion is needed against all established religions. 
 
Religiousness is needed in the world 
but no more religions 
-- no more Hindus, 
no more Christians, 
no more Mohammedans -- 
 
just pure religious people, 
people who have great respect for themselves.
 
 
 
And remember, 
only a person who has respect for himself can respect others, 
because life is the same. 
 
 
 
If you are too hard upon yourself 
you will be more hard on others, 
obviously. 
 
You will magnify their sins; 
you have to, just to give yourself consolation that you are not the only sinner, 
there are greater sinners than you. 
 
That will be your only consolation in life: 
that you need not worry, 
you are just a small sinner, 
there are great sinners.
 
That's why people go on creating rumors about everybody else. 
 
And people believe rumors very easily.
 
If somebody says something ugly, 
derogatory about a person, 
you immediately believe it. 
 
But if somebody praises him, 
you don't believe it, 
you ask for proofs. 
 
You never ask for proofs about derogatory remarks and rumors. 
 
You are very willing to believe them for the simple reason that you WANT to believe that "everybody is far worse than I am." 
 
That's the only way to feel good, a little bit good, about yourself. 
 
The priests have given you only two alternatives. 
 
Either you follow the impossible rules that they impose; 
then you feel paralyzed, crippled, imprisoned. 
 
Or, 
 
if you want to live a life of freedom 
and you want to be natural, guilt arises. 
 
In both ways you are being exploited.
 
 
 
 
I am here to free you from all exploitation.
 
Freedom is the taste of sannyas, 
the fragrance of sannyas. 
 
My sannyasins are not trying to cultivate any character, 
they are trying a totally different phenomenon: 
 
they are raising their consciousness. 
 
And then I leave everybody free to live according to his own light.
 
 
 
 
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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Doing / Work / Worship

Doing / Work / Worship
 
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Doing / 実行
Work / 労働
Worship / 礼拝
 
Trust in allah, but tether your camel first
 
アラーを信頼するがいい、
だがまず最初にあなたのラクダを繋げなさい。
 
 
 
commentary(解説)…
 
自分の責任を回避してはいけません!
 
自分がやるワークのなかでは強烈に生きていましょう。
 
そして、人間として可能なことならなんでもやり続けましょう。
 
それでいて同時に、
どのような緊張も創らずに、
欲求不満にならずに、
結果にこだわることなく、
自分のやっていることを信頼して祈りましょう。
 
 
 
osho…
 
1人の導師 master が弟子 disciple の1人と旅をしていた。
 
その弟子 disciple には
駱駝(らくだ camel )の面倒を見る役目があった。
 
 
 
彼らは夜になって、疲れたので、隊商宿に着いた。
 
駱駝を繋ぐのはその弟子 disciple の義務だった、
彼はそのことを気にせずに、
駱駝を外に放しておいた。
 
駱駝を繋ぎ止めることよりも
彼はただ神に祈った。
「駱駝の面倒を見てください。」
 
そして彼は眠り込んだ。
 
 
 
朝になって駱駝はいなくなっていた
…盗まれたか、
さ迷い出たか、
なんであれそれは起こった。
 
導師 master は尋ねた、
「駱駝はどうしたのだ?」
 
そして弟子 disciple は言った、
「私は知りません。
あなたは神に聞いてください、
なぜなら
私はアラー allah に駱駝の面倒を見てくれるように伝えました、
そして私はとても疲れていました、
ですから私は知りません。
 
そして私には責任もありません、
なぜなら
私はアラー allah に伝えました、
とてもはっきりと!
 
見落としはありません。
1度だけではなく、私は3度もアラー allah に伝えました。
 
そしてあなたは教え続けています
『アラーを信頼しなさい』と、
だから私は信頼しました。
 
ですから私を怒りで見ないでください。」
 
導師 master は言った、
「アラー allah を信頼するがいい、
だがまず最初にあなたのラクダを繋げなさい。
 
…なぜなら
アラー allah はあなたの手以外に手を持っていないからだ。」
 
 
 
もし神が駱駝 camel を繋ぎたければ
神は誰かの手を使わなければならない、
神は他の手はない。
 
 
そしてそれはあなたの駱駝 camel だ!
 
 
最も良い方法は、
最も簡単で、
最も手短な方法は、
あなたの手を使うことだ。
 
 
アラー allah を信頼するがいい。
しかしあなたの手だけを信頼してはいけない
そうでなければあなたは緊張するだろう。
 
 
駱駝 camel を繋いで
それから
アラー allah を信頼するがいい。
 
 
あなたは尋ねるだろう、
「ではなぜアラー allah を信頼するのですか
もしあなたが駱駝 camel を繋ぎとめるなら。」
 
…なぜなら
繋ぎとめた駱駝 camel は盗まれるかもしれないからだ。
 
 
あなたはあなたにできることをなんでもやればいい、
それは結果を確実にするものではない、
保証はない。 
 
だからあなたは自分にできることをなんでもやるがいい、
その後なにが起ころうとも、
それを受け容れることだ。
 
 
 
これが駱駝 camel を繋ぐという意味だ、
 
 
 
あなたに可能なことはなんでもやるがいい、
あなたの責任を回避してはいけない、
 
その後は
もし何も起こらなくても
あるいは何か悪いことがあっても
アラー allah を信頼することだ。
 
すると神はベストを知っている。
 
するとそれはたぶん
私達が駱駝 camel なしで旅をすることが正しいのかもしれない。
 
 
 
アラー allah を信頼して
そして怠けている lazy ことは
とても簡単だ。
 
アラー allah を信頼せずに
やり手 doer でいることは
とても簡単だ。
 
 
 
人間の3番目のタイプは難しい…
 
アラー allah を信頼して
しかもやり手 doer のままでいることは。
 
 
 
しかし今やあなたはただの楽器だ、
 
神が本当のやり手 doer だ、
 
あなたは神の手の中にある楽器だ。
 
 
 
宗教的な人は
人間として可能なことはなんでもやり続けるが
しかし
そのことで緊張を創らない人だ。
 
 
 
なぜなら
私達はこの宇宙の中の
とてもとても小さい原子だ、
ものごとはとても複雑だ。
 
なに1つも私だけの行為次第ではない、
そこには何千というエネルギーが交差している。
 
そのエネルギーの全てが結果を決めている。
 
どのようにして私が結果を決めることができるのかね?
 
しかしもし私が何もしないでいると
するとものごとはけっして同じではないかもしれない。
 
私は行わなければならない、
そして
今はまだ私は受け入れないことを学んではいない。
 
すると
行為はある種の祈りだ、
結果はこうであるべきだという欲望はない。
 
そうなったら欲求不満はない。
 
信頼は
あなたが欲求不満にならないままでいるのを助けてくれるだろう。
 
そして
駱駝 camel を繋ぐことは
あなたが生き生きと生きることを
強烈に生き生きとあることを
助けてくれる。
 
 
 
 
駱駝 camel は固定された実存ではない、
それはあらゆる形や大きさでやって来る。
 
駱駝 camel はただの象徴だ。
 
それは単に1つのことを言っている、
消極的 passive にならないようにと。
 
神はあなたの手の他に手を持っていない。
 
アラー allah を信頼しなさい、
神 god を信頼しなさい、
 
しかしそれは
怠け者になるための言い訳になるべきではない。
 
 
 
人々の世界には3つのタイプがある。
 
1つのタイプは”行動力のある人 doer ”だ、
自分が動き行う。
神を信頼しない。
 
2つめのタイプは”消極的な人 passive”だ、
自分は座って待つ。
神を信頼する。
 
3つめのタイプは”本物の人 real man”だ、
”行動力のある人 doer ”になる必要があるときにはそれができ、
”消極的な人 passive”になる必要があるときにはそれができる。
 
昼間は完全に目覚めていて
夜には完全に眠り、
 
どのようにして吸い込み
どのようにして息を吐くことを知っている、
 
生のバランスを知っている人が
第3のタイプの人だ。
 
 
 
 
駱駝 camel は固定された実存はない。
 
あなたは全体の状況を見なくてはならない、
それは変化し続けている。
 
しかしこの話しには途方もない価値がある、
 
それは
第3の人を創り至るまでの
スーフィーの行程だ。
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
The Wisdom of the Sands, Vol 1
 
Discourses on Sufism
 
Talks given from 21/02/78 am to 01/03/78 am 
English Discourse series
 
Chapter 2
Chapter title: Trust in Allah...
22 February 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 2 質問4 の英語の全講話です。
 
(上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
 
以下の英語の講話はこのお話しの全てです。
英語はなんとか読めるのですが…
翻訳とかできるような実力はないので…
間違っているかもしれませんが
あくまでも趣味で独学ですが
導師 master osho との瞑想 meditation と思って和訳してみたりしていますσ(^_^;)
 
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。)
 
 
 
Trust in Allah...
 
 
 
The fifth question
Question 4
 
’TRUST IN ALLAH BUT TETHER YOUR CAMEL. FIRST’ –
I LOVE THIS SUFI SAYING, 
BUT I DON’T KNOW WHO OR WHAT THE CAMEL IS.
 
 
 
 
It changes. 
The camel is not a fixed entity, 
it comes in all shapes and sizes. 
 
The camel is only a symbol. 
 
It simply says one thing: 
don’t be passive. 
 
 
God has no hands other than your hands. 
 
Trust in Allah, 
trust in God, 
 
but that should not be an excuse for becoming lousy, lazy.
 
 
 
There are three types of people in the world. 
 
 
One thinks he has to do a thing; 
he himself is the doer. 
 
He does not trust the whole, 
the encompassing whole. 
He simply lives on his small, small energy, 
and naturally is defeated again and again 
and proves a failure. 
 
If you live on your very small energy against this vast energy that surrounds you, 
you are going to be a loser, a goner. 
And you will suffer great agonies and anguish. 
Your whole life will be nothing but a long, 
long misery.
 
 
Then the second type of person is one who thinks,
”When God is doing everything, 
I need not do anything. 
I’m not supposed to do anything.” 
 
He simply sits and waits. 
 
His life becomes more and more lazy, 
and there comes a point when he no longer lives, he simply vegetates.
 
 
These two types represent East and West. 
 
 
The West represents the doer, the active type, 
and 
the East represents the non-doer, the passive type.
 
 
The West is driving itself crazy. 
The problem of Western humanity is too much action, 
no trust, 
too much dependence upon oneself, 
as if ”I have to do everything”, 
as if ”I am alone”, 
as if ”The existence does not care a bit about me.” 
 
Naturally it creates anxiety, 
and the anxiety is too much, unbearable. 
It creates all kinds of neuroses, psychoses; 
it keeps people always on the verge, tense, nervous.
 
It is murderous, it is maddening. 
 
The West has succeeded in doing many things, 
and has succeeded in getting rid of the idea of God, 
and has succeeded in dropping all kinds of trust and surrendering, 
has dropped all kinds of relaxing moods, 
knows nothing of let-go, 
has forgotten completely. 
 
That’s why in the West people are finding it more and more difficult every day ever to fall asleep, 
because that needs a certain kind of trust.
 
 
Once I came to know a man who could not sleep in the night; 
he would keep himself awake. 
He would sleep in the day 
but he would keep himself awake in the night. 
His wife told me, 
”You do something, because this is creating many problems. 
He cannot work because he sleeps in the day, 
and the whole night he keeps awake and keeps us also awake, 
so he is driving me mad!”
 
I inquired as to what the phenomenon was. 
The man was a great doubter, an untrusting man. He told me,
”I cannot sleep in the night 
because everybody is asleep. 
If something happens to me, 
then who is there to take care? 
I sleep in the day 
because the children are awake, my wife is awake, the neighbors are awake, the whole world is awake. 
If something happens to me it can be taken care of. 
If I die in the night, then...? 
If I stop breathing in the night, then...?” 
He was a madman.
 
But that is exactly what is creating insomnia in the West. 
People think they cannot fall asleep, 
that something has gone wrong in their bodies. 
Nothing has gone wrong in their bodies. 
Their bodies are as healthy as ever, 
in fact, more healthy than ever. 
 
But something has gone so deeply into their minds: 
that they have to DO everything. 
 
And sleep cannot be done, 
that is not part of doing. 
 
Sleep has to be allowed. 
You cannot do it, it is not an act; 
sleep comes, it happens. 
 
And the West has forgotten completely 
how to let things happen, 
how to be in a let-go, 
so sleep has become difficult. 
 
Love has become difficult. 
Orgasm has become difficult. 
 
Life is so tense and strained that there seems to be no hope
and man asks again and again 
”What to live for? Why go on living?” 
 
The West is on the verge of committing suicide. 
That suicide-moment is coming closer and closer.
 
 
 
The East has succeeded in relaxing too much, 
in being in a let-go too much. 
It has become very lazy. 
 
People go on dying, starving 
– and they are happy with it, 
they are not worried about it, 
they trust God. 
 
They adjust to all kinds of ugly situations. 
They never change anything. 
They are good sleepers, 
and they have a certain calm and quietude about them, 
but their lives are almost like vegetating. 
 
Millions of people die every year in the East just because of hunger. 
 
Neither do they do anything, nor does anybody else bother about it 
– ”It must be the will of Allah!”
 
 
 
 
This Sufi saying wants to create the third type of man, the real man: 
 
who knows how to do 
and 
who knows how not to do; 
 
who can be a doer when needed, can say ”Yes!”, 
and 
who can be passive when needed and can say ”No”; 
 
who is utterly wakeful in the day and utterly asleep in the night; 
who knows how to inhale and how to exhale; 
who knows the balance of life.
 
 
 
 
TRUST IN ALLAH BUT TETHER YOUR CAMEL FIRST.
 
 
This saying comes from a small story.
 
 
 
 
A Master was traveling with one of his disciples. 
The disciple was in charge of taking care of the camel. 
 
They came in the night, tired, to a caravanserai. 
It was the disciple’s duty to tether the camel; 
he didn’t bother about it, 
he left the camel outside. 
 
Instead of that he simply prayed. 
He said to God, 
”Take care of the camel,” 
and fell asleep.
 
In the morning the camel was gone 
– stolen or moved away, or whatsoever happened. 
 
The Master asked,
”What happened to the camel? 
Where is the camel?”
 
And the disciple said,
”I don’t know. 
You ask God, 
because I had told Allah to take care of the camel, 
and I was too tired, so I don’t know. 
 
And I am not responsible either, 
because I had told Him, and very clearly! 
 
There was no missing the point. 
Not only once in fact, I told Him thrice
 
And you go on teaching ’Trust Allah’, 
so I trusted. 
Now don’t look at me with anger.”
 
The Master said, 
”Trust in Allah but tether your camel first 
– because Allah has no other hands than yours.”
 
 
 
If He wants to tether the camel 
He will have to use somebody’s hands; 
He has no other hands. 
 
And it is your camel! 
 
The best way and the easiest and the shortest, the most short, is to use your hands. 
 
Trust Allah. 
Don’t trust only your hands, 
otherwise you will become tense. 
 
Tether the camel 
and then 
trust Allah.
 
You will ask,
”Then why trust Allah if you are tethering the camel?”
 
– because a tethered camel can also be stolen. 
 
You do whatsoever you can do: 
that does not make the result certain, 
there is no guarantee. 
 
So you do whatsoever you can, 
and then whatsoever happens, accept it. 
 
This is the meaning of tether the camel: 
 
do whatever is possible for you to do, 
don’t shirk your responsibility, 
 
and then if nothing happens or something goes wrong, trust Allah. 
 
Then He knows best. 
 
Then maybe it is right for us to travel without the camel.
 
 
 
It is very easy to trust Allah and be lazy. 
It is very easy not to trust Allah and be a doer. 
 
 
 
The third type of man is difficult 
– to trust Allah and yet remain a doer. 
 
But now you are only instrumental; 
God is the real doer, 
you are just instruments in His hands.
 
 
 
 
And you ask: 
 
 
”I LOVE THIS SUFI SAYING 
BUT I DON’T KNOW WHO OR WHAT THE CAMEL IS.”
 
 
It depends on the context. 
 
The content of the camel will be there, 
but the context will be different. 
 
Each day it happens: 
 
you could have done something 
but you didn’t do it, 
and you are using the excuse that if God wants it done, 
He will do it anyhow. 
 
You do something 
and then you wait for the result, you expect, 
and the result never comes. 
 
Then you are angry, 
as if you have been cheated, 
as if God has betrayed you, 
as if He is against you, partial, prejudiced, unjust. 
 
And there arises great complaint in your mind. 
Then trust is missing.
 
 
 
 
The religious person is one who goes on doing whatsoever is humanly possible 
but creates no tension because of it. 
 
Because we are very, very tiny, small atoms in this universe, things are very complicated. 
 
Nothing depends only on my action; 
there are thousands of criss-crossing energies. 
The total of the energies will decide the outcome. 
 
How can I decide the outcome? 
 
But if I don’t do anything then things may never be the same. 
 
I have to do, and yet I have to learn not to expect. 
 
Then doing is a kind of prayer, with no desire that the result should be such. 
 
Then there is no frustration. 
 
Trust will help you to remain unfrustrated. 
 
And tethering the camel will help you to remain alive, intensely alive. 
 
 
 
 
And the camel is not a fixed entity; 
it is not the name of a certain entity. 
It will depend on the context.
 
 
 
The town was in an uproar. 
An inmate of the local lunatic asylum had escaped and had raped two women. 
 
Everybody was horrified.
 
Late that afternoon the local newspaper’s headline ran: 
”NUT BOLTS AND SCREWS”.
 
Now if you read the headline alone you will never know the meaning of it 
– ’nut bolts and screws’. 
 
You will have to read the whole story; 
the meaning will depend on the context.
 
 
 
Unfortunately, the lives of most people reflect the insight in the following exchange between two businessmen:
”It is remarkable! 
You have been in the market for only six months and you end up with a million dollars? How did you do it?”
 
”Ah,” 
the response was, 
”it’s very easy. I started with two million.”
 
 
 
 
The camel is not a fixed entity. 
 
You will have to look into the whole context; 
it will go on changing. 
 
But the saying is of immense value
it is the Sufi approach to create the third man.
 
 
 
 
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

  • Osho International Corp.
  • エンターテインメント
  • ¥960

 

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