osho tarot

osho transformation tarot

Anger

Anger 
 
f:id:premmashal:20170816145913j:image
 
Anger / 怒り
 
The monk with the ungovernable temper
 
僧の制御できない怒り
 
 
 
commentary(解説)…
 
怒りを感じるときは、
それを誰か他の人に投げつけても、
自分の内側に抑圧してもいけません。
 
When you feel anger,
don't throw anger on anybody
and
don't suppressed anger into you.
 
 
怒りは慈悲へと変容します、
なぜなら
怒りは慈悲と同じエネルギーだからです。
 
この怒りに動いている同じエネルギーは
怒りに動いていないとき
その同じエネルギーを慈悲へと変容します。
 
Anger transformed becomes compassion
because the energy is the same.
 
This is the same energy that was moving in anger; 
now it is not moving in anger,
the same energy is transformed into compsssion.
 
 
怒りは慈悲へと変容します。
その変容に必要な2つのことは
 
1つは、
怒りをコントロールしたり抑圧するのではなく、
怒りを表現して開放すること
(他の誰かに投げつけるのではなく。)
 
2つ目は、
自分の内側にある
怒りに『気づき』『観る(観照)』ことです。
 
The first thing in transformation then is to express anger so that it is released, but not on anybody.
 
The second thing to remember: be aware.
Aware and watch.
 
 
 
osho…
 
禅を学んでいる学侶が盤珪(ばんけい) を訪れ、こう言った、
 
「導師 master、
私には制御できない短気があります
…どうしたら治すことができるでしょうか?」
 
 
「その短気を私に見せてごらん。」
盤珪は言った、
「それはおもしろそうだ。」
 
 
「たった今それはありません。」
学侶は言った、
「ですから、それを見せることはできません。」
 
 
「それでは、」
盤珪は言った、
「それを持っているときに
私のところに持って来なさい。」
 
 
「しかし、ちょうどそれを持つことが起こるときに
それを持って来ることはできません。」
 
学侶は異議を唱えた。
 
「それは予期せずに湧きますし、
あなたのところに持って来る前に
きっと私はそれを失ってしまうでしょう。」
 
 
「そういうことであれば、」
盤珪は言った、
「短気はあなたの本性の一部であることはできない。
 
もし本性であれば、
あなたはいつでも私にそれを見せることができるはずだ。
 
あなたが生まれたとき
あなたはそれを持っていなかった、
そして
あなたの両親はそれをあなたに与えなかった
 
…だから、短気は外側から
あなたの中へとやって来たにちがいない。
 
私はこう示唆しよう、
それがあなたの中にやって来たときは必ず、
その短気が
耐えることができなくなり、
逃げ出すまで、
あなたはあなた自身を棒で打ちなさい。」
 
 
 
 
本性 true nature はあなたの永遠の性質だ。
 
あなたはそれを持つことはできないし
あなたはそれを持たないこともできない
 
それはやって来ては去って行くものではない…
それはあなただ。
 
どのようにしてそれはやって来ては去ることができるだろうか?
 
それはあなたの存在 being だ。
 
それはあなたの基礎 foundation だ。
 
それは
ときどき在ることはできず
ときどき不在になるのではない、
 
それはいつもそこにある。
 
 
だから
これは真理、本性、タオ(道)を探究する者のための基準となるべきだ、
 
私たちは
私たちの存在 being の中にある
いつもいつも同じままである
その要点に来なくてはならない…
 
あなたが生まれる前からそれはそこにあり、
あなたが死ぬときもそれはそこにある。
 
 
それが中心 center だ。
 
 
円周(周辺)circumference は変化がある、
中心 center はまったく永遠のままだ、
それは時間を超越している。
 
 
なに1つもそれを影響することはできない、
なに1つもそれを変更することはできない、
なに1つもそれに本当に触れることすらできない、
 
 
それは外側の世界の手に届く全てを
超越したままだ。
 
 
 
海へ行ってごらん、
海を見てごらん。
 
何百万の波がある、
しかし
深海の深いところは
いつも穏やかで静かなままだ、
瞑想 meditation の深みだ、
 
混乱は表面だけにある、
海が外側の世界、風と出会う表面だけだ。
 
そうでなければ、
内側のそれ自身はいつも同じままだ、
波紋すらない、
けっして変化しない。
 
 
それはあなたと同じだ。
 
 
あなたが他者と出会う表面(表層)だけに
混乱、不安、怒り、執着、貪欲、欲望がある
…風がやって来てあなたに触れる表面(表層)だけに。
 
 
もしあなたが表面(表層)に留まるなら
あなたはこの変化の現象を変えることはできない、
それはそこ(表層)にあるままだろう。
 
 
多くの人々は”そこ(表層)”でそれを変化しようと試す、
”そこ”=表層(円周 circumference)で。
 
彼らはそれと戦う、
彼らは波を起こそうと試さない。
そして
彼らの戦いをとおして波はもっと起こる、
なぜなら
海が風とともに戦うとき
そこにはもっと混乱があるようになる、
さて、風だけが混乱を増すことを助けるだけでなく、海までがそれを助ける
…表層は途方もないカオス(混沌)となるだろう。
 
 
全ての道徳家たちは
表層(表面)において
人間を変化しようとする。
 
あなたの性格は表層(表面)だ、
あなたはどんな性格も世界の中に持ってこない、
あなたはまったく無性格で、
まっさらの空白の紙でやって来る、
そして
あなた方の呼ぶ性格は全て
他人によって書かれたものだ。
あなたの両親、社会、教師、教え…全てが条件付けだ。
 
 
 
あなたはまっさらな空白の紙でやって来る、
なんであれ、あなたに書かれたものは他人からやって来る。
だから
あなたが再びまっさらな空白の紙にならない限り、
あなたは本性がなんであるのかわからないだろう、
あなたはブラフマン梵天)がなんであるのかわからないだろう、
あなたはタオ(道)がなんであるのかわからないだろう。
 
 
 
だから、
問題は
どのようにして強い性格を持つのか
ということではない、
 
問題は
どのようにして怒らない状態に到達するのか
ということではない、
 
どのようにして動揺しないでいるか
ということではない、
 
…そうではない、
それは問題ではない。
 
 
 
 
問題は
いかにして
あなたの意識 consciousness を
表層 periphery から中心 center へと
変えるか、だ。
 
 
 
 
すると突然
あなたは見るだろう
あなたはいつも穏やか calm であることを。
 
 
すると
あなたは表層 periphery を遠くから見ることができる、
その距離は広大で無限なので、
それがあなたに起こっていないかのように
あなたは見ることができる。
 
 
実際、
それはけっして”あなた”に起こってはいない。
 
たとえあなたが表層の中で完全に自分を見失っているときでさえ、
それはけっして”あなた”起こっていない、
 
あなたの中の何かは乱されないままだ、
あなたの中の何かは超越したままだ、
あなたの中の何かは観照者のままだ。
 
 
 
だから、
探究者にとっての全ての問題は
 
いかにして自分の関心を
表層 periphery から中心 center へと移動するか、だ。
 
いかにして不変(存在 being)に溶け込み1つになるか、だ。
 
そして
ただの境界線に
自分を同一化しないようにするか、だ。
 
 
 
境界線上では他者はとても大きい影響力を持つ、
なぜなら
境界線上では変化は自然だからだ。
 
表層 periphery は変化し続ける
…覚者 buddha の表層 periphery でさえ変化する。
 
覚者 buddha とあなたの違いは
性格の違いではない…
 
 
 
覚えておきなさい、
 
それは道徳の違いではない、
それは徳か不徳の違いではない、
 
その違いは
あなたがどこに立っているかだ。
 
 
 
あなたは表層 periphery に立っている、
覚者 buddha は中心 center に立っている。
 
覚者 buddha は自身の表層 periphery を遠くから見ることができる、
 
あなたが覚者 buddha を叩くとき、
覚者 buddha はそれを
あなたが他の誰かを叩いているように見ることができる、
なぜなら
中心 center はとっても遠いからだ。
 
それはまるで
覚者 buddha が丘の上にいる観照者で
谷の中で起こっているなにかを
見ることができるようなものだ。
 
これが最初に理解することだ。
 
 
 
 
二番に理解することは、
コントロール control はとても簡単で、
変容 transform はとても難しい
ということだ。
 
 
コントロール control はとても簡単だ。
あなたはあなたの怒りをコントロールできる、
しかし
あなたは何をしようというのかね?
…あなたは怒りを抑圧するだろう。
 
そして
あなたがあるものを抑圧するときどうなるだろう?
 
その動きの方向が変化する、
怒りは外側に出て行っていた、
そして
もしあなたが怒りを抑圧したら、
怒りは内側に入って行きはじめる
…ただその方向が変わる。
 
 
そして
怒りが外側に出るのは良い、
なぜなら
毒は外側に投げ出されることが必要だ。
 
怒りが内側に入って行くのは悪いことだ、
なぜなら
あなたの身体全体のマインド(思考)の構造が怒りによって毒されるからだ。
 
 
そして
もしあなたが長い間怒りを内側に入れることを行い続けると
…みんなが行なってきているように、
なぜなら
社会はコントロール control を教え、
社会は変容 transformation を教えない。
 
 
社会は言う
『あなた自身をコントロールしなさい。』
 
 
そしてコントロール control をとおして
全てのネガティブ(負)なものが
無意識 unconscious の中に深く深く投げ入れられてきた、
すると
それらはあなたの内で一定(不変)のものとなる。
 
すると
あなたはときどき怒り、
あなたはときどき怒らない
という質問(問題)ではなくなる
…あなたが単に怒りそのものだからだ。
 
ときどきあなたは怒りを爆発し
ときどきあなたは怒りを爆発しない
 
なぜなら
そこには口実がない、
または
あなたは口実を探さなくてはならない。
 
覚えておきなさい、
あなたは口実をどこにでも探し出すことができる。
 
 
 
私の友人の1人である男が彼の妻と離婚したがっていた、
だから彼は結婚問題専門の弁護士のところへ行った、
そして彼は弁護士に尋ねた、
「どんな理由があれば妻と離婚できますか?」
弁護士は彼を見て言った、
「あなたは結婚していますか?」
男は言った、
「はい、もちろんです。」
弁護士は言った、
「結婚は充分な理由です。
他の理由を探す必要はありません。
もしあなたが離婚したいならば、
結婚がただ1つの必要なことです、
なぜなら、もしあなたが結婚していないのならば、女性と離婚することは不可能なのですから。
もしあなたが結婚しているなら…充分です!」
 
 
 
これが状況だ。
あなたが怒っているのだ。
 
なぜなら
あなたはとてもたくさんの怒りを抑圧してきた、
さあ、あなたが怒らないという一瞬はない、
 
せいぜい
ときどき少し怒り
ときどき多く怒る
という大小の違いだけだ。
 
あなたの存在全体が抑圧により毒されている。
 
 
あなたは怒りとともに食べる
 
…人が怒りなく食べるときそれは違う質がある、
そのような人を見るのは美しい
なぜなら
その人は非暴力的に食べるからだ。
その人が肉を食べるとする、
しかしその人は非暴力的だ。
 
あなたはただ野菜や果物を食べるとする、
しかし
もし怒りが抑圧されていると、
あなたは暴力的に食べる。
 
 
ただ食べるということをとおして、
あなたの歯、
あなたの口は怒りを解放する。
あなたは食べものをあたかも敵のように噛み砕く。
 
 
覚えておきなさい、
なんであれ、動物が怒るとき、
動物は何をするだろうか?
 
ただ2つのことが可能だ…
 
動物たちは武器を持っていない
そして
原子爆弾も持っていない、
動物たちに何ができるだろう?
 
動物たちの爪または歯で
動物たちはあなたに暴力を振るうだろう。
 
体には天然の武器がある…爪と歯だ。
 
あなたの爪でなにかをするのはとても難しい、
なぜなら人々は言う、
 
「あなたは動物ですか?」
 
だから
あなたに残されたただ1つの解放
あなたの怒りや暴力を簡単に表現できるのは
口だ
…だがそれも、あなたが誰かを噛むことに使うことはできない。
 
だから私たちは言う、
「パンを一口噛む」
「食べものを一口噛む」
「何口か噛む」
 
あなたは暴力的に食べものを食べる、
あたかも食べものが敵であるかのように。
 
 
 
覚えておきなさい、
食べものが敵であるとき、
食べものはあなたの栄養に本当になっていない、
それはあなたの中の全ての病の栄養になる。
 
 
人々が怒りを深く抑圧すると過食する、
彼らは身体の中に不必要な脂肪を集め続ける
…そしてあなたは観察したことがあるだろうか、
太っている人がほとんどいつも微笑んでいるのを?
 
不必要に、
原因もないのに、
太っている人々はいつも微笑み続ける。
 
なぜ?
 
これが彼らの顔、
これがその仮面だ、
 
彼らは彼らの怒りと暴力をとても恐れている
それが
彼ら自身に微笑む顔を保ち続けさせている
…そしてさらに過食し続ける。
 
 
過食は暴力であり怒りだ。
 
 
そしてこれはどこの中にでも動いていく、
あなたの生のあらゆる場所に、
 
あなたは愛し合いセックスをする、
しかし
それは愛というより暴力のようになるだろう、
それはたくさんの攻撃的なふるまいになるだろう。
なぜなら
あなたはけっして愛し合うセックスをしている相手を観察したことがない、
あなたはなにが起こっているのか知らない、
あなたはなにが起こっているのかを知ることができない、
なぜならあなたはほとんどいつもたくさんの攻撃性の中にいるからだ。
 
だから
愛による深いオーガズム(快感)は不可能だ
…なぜなら
もしあなたがトータルにコントロールを失い動けば、
夫は、妻や愛する人を殺してしまうかもしれない、
または
妻は、夫や愛する人を殺してしまうかもしれない、
とあなたは奥深くで恐れているからだ。
あなたはあなた自身の怒りをとても恐れるようになる!
 
次に愛し合うセックスのときは、
観照(観察)してごらん、
あなたはあなたが攻撃的なときと同じ動きをするかもしれない。
顔を見てごらん、
あなたの周りに鏡を置いてごらん
そうすればあなたの顔に何が起こっているのかをあなたは見ることができる!
怒りと攻撃性のゆがんだ全てがそこにあるだろう。
 
 
食べながら、あなたは怒りになる、
人が食べているところを見てごらん。
 
人が愛し合うセックスをしているところを見てごらん
 
…怒りはとても深くにある、
怒りとはまったく対極の行為の愛でさえ、
それでさえ毒されている、
 
食べること、まったくニュートラル(中立的)な行為、
それでさえ毒されている。
 
 
 
あなたはただドアを開ける、
そこには怒りがある、
 
あなたは本をテーブルの上に置く、
そこには怒りがある、
 
あには靴を脱ぐ、
そこには怒りがある、
 
あなたは握手をする、
そこには怒りがある、
 
…なぜなら
今やあなたは怒りの化身となる。
 
 
 
 
抑圧をとおして、
マインド(思考)は分離する。
 
 
あなたが受け容れる部分は意識 conscious となる、
そして
あなたが否定する部分は無意識 unconscious となる。
 
 
この分離は自然ではない、
分離が起こるのは抑圧のせいだ。
 
 
そして
あなたは無意識 unconscious の中に
社会が拒否する全てのゴミを投げ入れ続ける…
 
 
しかし、覚えておきなさい、
なんであれ、あなたが無意識 unconscious の中に投げ込むものは
もっともっとあなたの一部となる、
あなたの手の中に、
あなたの骨の中に、
あなたの血の中に、
あなたの心臓の鼓動の中に入り込む。
 
 
今では心理学者たちは言う
病気のおよそ80%は感情を抑圧したことが原因だと、
 
とてもたくさんの心不全の意味は
とてもたくさんの怒りが心臓の中に抑圧されてきたということだ、
とてもたくさんの憎悪で心臓は毒された。
 
なぜ?
なぜ人間はとてもたくさんの抑圧をし不健康になるのだろう?
 
なぜなら
 
社会はあなたに
コントロール control は教えたが、
変容 transform は教えないからだ、
 
そして
変容の道は
コントロールの道とは
まったく違う。
 
1つには
変容はまったくコントロールの道ではない、
それはただ対極だ。
 
 
 
 
最初に、
 
コントロール control の中では
あなたは抑圧 repress する、
 
変容 transformatin の中では
あなたは表現 express する。
 
 
 
 
しかし
怒りを他の誰かに表現 express する必要はない
なぜなら
”他の誰か”はただ無関係だからだ。
 
 
 
この次にあなたが怒りを感じたら
家の周りを7周走りなさい、
その後
樹の下に坐って
怒りがどこに行ったのかを『観る(観照)』がいい。
 
あなたは怒りを抑圧しなかった、
あなたは怒りをコントロールしなかった、
あなたは怒りを他の誰かに投げつけなかった
 
…なぜなら
もし他の誰かに怒りを投げつけたならば
連鎖が作り出される、
なぜなら
その他者もあなたのように愚かで、
あなたのように無意識だからだ。
 
 
もしあなたが他人に怒りを投げつけ、
もしその相手が光明 enlightenment を得た
(意識的に生きている)人ならば、
問題にはならないだろう、
その人はあなたの怒りの投げ捨てと解放とカタルシス(感情の浄化)を手伝うだろう。
 
 
しかし
相手があなたのように同じ無知ならば…
もしあなたが怒りをその相手に投げつけたら
相手は反応するだろう。
 
相手はもっと怒りをあなたに投げつけるだろう、
相手もあなたと同じほど抑圧されているからだ。
 
そうして2人の間に連鎖が作られる、
あなたは相手に怒りを投げつけ、
相手はあなたに怒りを投げつける、
そしてあなた方2人は敵同士になる。
 
 
 
誰1人にも怒りを投げつけないように。
 
 
 
怒りは嘔吐を感じるのと同じようなものだ、
あなたは他の誰かに嘔吐しない。
 
怒りには嘔吐が必要だ。
 
あなたはトイレに行って嘔吐する。
嘔吐は身体全体をきれいにする
…もしあなたが嘔吐を抑圧すれば
それは危険なものとなる、
 
そして
嘔吐したらあなたは新鮮な感じになるだろう、
あなたは胸の内を打ち明け、荷を降ろし、心地よく、健康に感じるだろう。
 
なにか間違った食べものを摂取したら
身体はそれを取り除こうとする。
 
 
 
それが身体の中に入ることを強いることをしないように。
 
 
 
怒りは精神的な嘔吐だ。
 
なにか間違ったものをあなたは取り入れ
そして
あなたの精神全体はそれを投げ出そうとしている、
 
しかし
 
それを誰かに向かって投げる必要はない…。
 
なぜなら
人々が他人にそれを投げると、
社会はそれをコントロールするように話す。
 
 
 
怒りを他の誰かに投げつける必要はない。
 
 
 
あなたはトイレに行くことができるし、
あなたは長い散歩に行くことができる、
…その意味とは
内側にあるものはすぐに行動にうつす必要があるという意味だ、
するとそれは解放される。
 
 
 
ジョギングを少しすると
あなたは解放を感じるだろう、
 
または
 
枕を取って、
あなたの手と歯がリラックスするまで
枕を叩いたり、戦ったり、噛んだりするといい。
 
5分以内のカタルシス(浄化)で
あなたは重荷を降ろしたように感じるだろう、
そして
一旦あなたがこれを知ると
あなたは他の誰かにそれをけっして投げつけなくなるだろう、
なぜなら
それはまったく愚かなことだからだ。
 
 
 
変容 transformation の第1のことは
怒り anger を表現 express することだ、
しかし
他の誰かに投げるのではない
なぜなら
もしあなたが怒りを他の誰かに表現するとしたら
あなたは怒りをトータルに表現することができないだろう。
 
あなたは殺したいのかもしれない、
しかしそれは不可能だ、
 
あなたは噛みつきたいのかもしれない、
しかしそれは不可能だ。
 
 
だが、枕ならそれはできる。
枕の意味は”すでに光明 enlightenment を得ている”ということだ、
 
枕は光明 enlightenment を得ている
覚者 buddha だ。
 
枕は反応しない、
枕は裁判所へ行かない、
枕はあなたに反対する敵意を持たない、
枕はなにもしない。
 
枕は幸せだ、
枕はあなたを笑うだろう。
 
 
 
 
2番目に覚えおかなくてはならないのは、
『気づき』aware だ。
 
コントロールの中では『気づき』は必要とされない、
あなたはロボットのように単に機械的にする。
 
怒りはやって来る
そしてそこにはメカニズム(機構)がある
…突然あなたの全ての存在が
狭く閉じる。
 
 
もしあなたが油断なく見ていれば、
コントロールはそれほど簡単ではなくなる。
 
 
社会はあなたに油断なく『観る(観照)』ことを
けっして教えない、
なぜなら
『観る(観照)』ことをするとき
人は広く開いているからだ。
 
 
人が開く…それは『気づき』awareness の1部だ、
 
 
もしあなたがなにかを抑圧したくて
そして
開いているならば、
 
それは矛盾している、
 
開いていれば
そのなにかは出て来るだろう。
 
 
社会はあなたに
いかにしてあなた自身の内に閉じるかを教える、
いかにして洞窟の内に閉じこめるかを
…なにかが外に出るためのたとえ小さな窓さえ許さない。
 
 
しかし、覚えておきなさい、
 
なに1つ出て行かないとき、
なに1つも入ってこない。
 
怒りが出ることができないとき、
あなたは閉じている。
 
もしあなたが美しい石を触っても、
なに1つ入ってこない、
 
あなたが花を見ても、
なに1つ入ってこない、
 
あなたの目は死んでいて閉じている。
 
あなたがある人にキスをする、
なに1つ入ってこない、
なぜなら
あなたは閉じているからだ。
 
あなたは無感覚な生を生きている。
 
 
「感受性」は『気づき』とともに育つ。
sensitivity grows with awareness.
 
 
コントロールをとおして
あなたは鈍くなり、死んだようになる
…これはコントロールの機構の1部だ、
 
もしあなたが鈍く死んだようなら
あなたになに1つ影響しない、
その身体は要塞や防御となるだろう。
 
なに1つあなたに影響しないだろう、
侮辱にも愛にも。
 
しかし
このコントロールはとても大きな代償だ、
不必要な代償だ、
それは人生の中の全ての努力になる、
 
いかにしてあなた自身をコントロールするか
…そして死ぬのだ!
 
コントロールの全ての努力に
全てのあなたのエネルギーを使い、
そして
あなたはただ死んでいく。
 
人生は鈍く死んだものになり、
あなたはなんとかしてそれを続けていく。
 
 
 
社会はあなたに
コントロール control と
非難 condemnation を教える、
なぜなら
子供はなんらかの非難を感じるときにだけ
コントロールしようとするからだ。
 
 
 
怒りは悪だ、
セックスは悪だ、
コントロールされている全てのことは
子供にとって
罪や悪魔のように見せねばならない。
 
 
 
ムラ・ナスルディンの息子が成長した。
彼は10歳なので、ムラはこう思った、
これがその時だ。
 
息子は充分に大きくなった
生の秘密を息子に明きらかにすべきだ。
だから、ムラは息子を書斎に呼び、
鳥や蜂の中性の基礎知識を息子に与えた。
そして最後にムラは息子に話した、
「あなたの弟が充分に大きくなったと感じたときに、
あなたは彼にも全てを話しなさい。」
 
そして数分後、
ムラが子供部屋の前を通りかかると
10歳の兄が弟にもうすでに働いているのを聞いた。
兄には弟に話していた、
「いいかい、みんなが何をするか知ってるだろ、
子供や赤ちゃんを欲しいときにみんながするやつ。
えーとね、お父さんが言うには鳥も蜂も同じおかしなことをするんだって。」
 
 
 
深い非難は全ての生に関する中に入り込んでいる。
 
そしてセックスは最も生のことだ
…そのはずだ!
それは源(源泉)だ。
 
怒りも最も生のことだ、
なぜなら
怒りは防衛の力だ。
 
もし子供がまったく怒ることができないならば、
その子供は生き延びることができないだろう。
 
あなたは確かな瞬間に怒らなくてはならないことがある。
 
子供は自分自身の存在を顕わさなくてはならない、
子供は自分自身の足で確かな瞬間に立たなくてはならない、
そうでなければ
彼は気骨(中心の支え)を持たなくなるだろう。
 
 
怒りは美しい、
セックスは美しい。
 
 
しかし美しいものは醜くなることもできる。
 
それはあなた次第だ。
 
もしあなたがそれらを非難 condemn すれば
それらは醜くなる、
 
もしあなたがそれらを変容 transform すれば
それらは神聖になる。
 
 
 
怒り anger は慈悲 compassion に変容する
…なぜなら
怒りと慈悲は同じエネルギーだからだ。
 
 
 
覚者 buddha は慈悲だ、
慈悲はどこから来るのだろう?
 
慈悲は怒りに動いていたエネルギーと同じだ、
そのエネルギーが怒り anger に動いていないとき
その同じエネルギーが慈悲 compassion に変容する。
 
 
 
愛はどこからどこから来るのだろう?
 
ゴータマ・ブッダは愛にあふれている、
エスは愛だ。
 
セックス sex に動く
その同じエネルギーが愛 love に変容する。
 
 
 
だから覚えておきなさい、
 
もしあなたが自然の現象を非難 condemn すると
それは毒になる、
それはあなたを破壊する、
それは有害で自殺になる。
 
 
もしあなたが自然の現象を変容 transform すると
それは神聖になる、
それは神の力になる、
それはエリクシール(霊薬)になる、
あなたはそれをとおして不死へ、死のない存在へと達する。
 
 
 
ただし、変容 transformation が必要だ。
 
 
 
変容 transformation の中では、
あなたはけっしてコントロール control しない、
あなたはもっと『気づき』aware が深まるだけだ。
 
 
 
怒りが起こっている、
あなたは怒りが起こっていることに『気づ』aware かなくてはならない
 
…怒りを見てごらん!それは美しい現象だ…
 
エネルギーがあなたの内側で動く、
熱くhot なってくる!
 
 
 
それはあたかも雲の中の電気のようだ…。
 
人々はいつも電気を恐れる、
昔、人々が学んでいないころ、
この電気は神の怒りだった、
脅したり、罰したりする
…恐れが作りだされた
だから人々は崇拝者になりはじめた、
そうして
人々は神がそこにいて人々を罰すると感じはじめた。
 
しかし
今では人々は神を飼いならしてしまった。
今では神はあなたの扇風機を走り通り、
あなたのエアコンを通り、
あなたの冷蔵庫を通る、
なんであれ、あなたが必要なら、
神が人間に仕えてくれる。
 
その神は家庭の力となった、
その神はもう怒りもしないし、
脅しもしない。
 
科学をとおして
外側の力が友人へ変容した。
 
 
内側の力にも
宗教をとおして同じことが起こる。
 
 
怒りはあなたの身体の中のちょうど電気のようだ、
あなたは怒りをどうしたらいいのか知らない。
 
 
あなたは他の誰かを殺す
または
あなた自身を殺す
そのどちらかだ。
 
 
社会は言う、
 
もしあなたがあなた自身を殺すならそれはオッケーだ、
それはあなたの関心事(問題)だからだ、
 
しかし
 
他の誰かを殺してはならない
…社会の中でならそれで問題はない。
 
それで、どちらにしても
あなたは攻撃的になるか
または
あなたは抑圧するかになる。
 
 
 
宗教はそのどちらも間違いだと言う。
 
 
 
基本的なことは
『気づき』aware が必要だ、
そして
エネルギー、怒り、内側の電気などの
神秘を知ることだ。
 
 
怒りは電気 electricity だ
なぜなら
あなたは熱く hot になる、
 
あなたが怒るとき
あなたの体温は熱くhot になる、
 
そして
あなたは覚者 buddha の冷静さ(静寂 )coolness を理解できない、
 
なぜなら
怒り anger が慈悲 compassion へと変容すると
すべてが涼やか(静寂)cool になる。
 
 
とても深い静寂 cool が起こる。
 
 
ゴータマ・ブッダはけっして熱く hot はない、
覚者 buddha はいつも冷静(静寂)cool で中心 center に在る、
 
なぜなら
 
覚者 buddha は内側の電気の使い方を知っているからだ。
 
 
電気 electricity は熱い hot 
…それはエアコンの源 source になる。
 
怒り anger は熱い hot
…それは慈悲 compassion の源 source になる。
 
 
慈悲 compassion は内側のエアコンだ。
 
突然に全てが涼やか cool で美しくなる、
そして
なにもあなたを害さなくなる、
そして
全ての存在が友達に変容 transform する。
 
 
さあ、敵が1人もいなくなった…
 
 
なぜなら
 
あなたが怒り anger の目をとおして見ると
誰かが敵になる、
 
あなたが慈悲 compassion の目をとおして見ると
みんな友達だ。
 
 
あなたが愛 love の中にいるとき
神はどこにでもいる。
 
あなたが憎悪 hate の中にいるとき
悪魔はどこにでもいる。
 
 
あなたの見方が
現実に映し出される。
 
 
『気づき』awareness は必要だ、
非難 condemnation ではない
 
…『気づき』awareness をとおして
変容 transformation は自然自発的に起こる。
 
 
もしあなたの怒りに『気づき』はじめると、
理解が貫かれる。
 
 
ただ『観る(観照)』こと、
判断をせず、
良いとも悪いとも言わずに、
あなたの内側の空をただ『観る(観照)』。
 
 
そこには
稲妻があったり、
怒りがあったり、
熱く hot に感じたり、
全ての神経組織が震えて揺れたり、
身体全体で混乱を感じたり
…それは美しい瞬間だ、
なぜなら
エネルギーが機能(動く)すると
あなたはそれを簡単に見ることができる、
それが機能していないとき
あなたはそれを見ることはできない。
 
 
 
目を閉じて
怒りに瞑想 meditation してごらん。
 
 
 
戦うのではない、
ただなにが起こっているのかを見るのだ
 
…空全体が電気で満たされる、
たくさんの稲妻、たくさんの美…
ただ地面に横になり
空を見上げ
『観る(観照)』のだ。
 
 
そしてそれと同じことを
内側でもするのだ。
 
 
そこには雲がある
なぜなら
雲がなければ稲妻はできない
…暗い雲がある、思考 thoughts だ。
 
誰かがあなたを侮辱した、
誰かがあなたを笑った、
誰かがこれやあれやを言った…
 
たくさんの雲、暗い雲が内側の空にある、
そしてたくさんの稲妻。
 
見なさい!
 
それは美しいシーンだ…恐ろしくもある、
なぜなら
あなたはそれが何であるのか理解しないからだ。
 
 
それは神秘的だ、
もし、理解されない神秘は
恐ろしいものになる、
あなたはそれを恐れる。
 
なんであれ、神秘を理解したら
それは優美な贈り物になる、
 
なぜなら、あなたは鍵を持った
…その鍵とともにあなたは導師 master だ。
 
 
あなたはそれをコントロールしない、
あなたはあなたの『気づき』とともに
単に導師 master になる。
 
 
そしてあなたの『気づき』aware がもっと深まると、
もっと内側の中心部へと貫く、
なぜなら
『気づき』awareness は内側の中心部へと向かうからだ、
いつも内側の中心部へと向かう、
『気づき』aware が増し深まれば、さらに内側に入る、
完全なるトータルな『気づき』aware は、完全に内側に入る。
 
 
浅い少しの『気づき』aware は、さらに外側に出る、
無意識 unconscious であれば
あなたは完全に外側に出る、
あなたの家を出て、外をさまよう。
 
 
 
無意識 unconsciousness であることは
外側をさまようことだ、
 
意識 consciousness であることは
内側へ深く入ることだ。
 
 
 
だから見なさい!
怒りがないときは、
それを見ることは難しい、
なにを見たらいいのかね?
 
空はとても広大だ、
そして
あなたはまだ空(くう)emptiness を見る能力がない。
 
怒りがあるときは
見なさい、注意して見なさい、
やがてあなたは変化を見るだろう。
 
『観照者』がやって来る瞬間、
怒りはもう冷え cool はじめている、
熱さ hot は失われる。
 
するとあなたは理解できる
熱さ hot はあなたによって作り出されていたと、
あなたが怒りと同一化することで熱さ hot を作り出していた。
 
そして
あなたが熱くない瞬間、恐れはなくなる、
そして
あなたは怒りに同一化していないと感じる、
怒りとの違いや距離が生まれる。
 
 
それはそこにある、
稲妻はあなたの周りにある、
しかし熱い hot 怒り稲妻はあなたではない。
 
丘は盛り上がり上昇しはじめる。
 
あなたが『観照者』になったのだ、
丘の下の谷底に、
たくさんの稲妻が見える
…距離はもっともっと成長する(離れていく)…
そして突然あなたは怒りにまったく参加していない瞬間が来る。
 
同一化は壊れた、
その瞬間、同一化は壊れた、
 
直ちに全ての熱い hot のプロセスは
冷静(静寂)cool のプロセスになる
…怒り anger は慈悲 compassionになる。
 
 
 
セックス sex は熱い hot のプロセスだ、
愛 love は違う。
 
 
 
しかし
世界中で人々はいつも暖かい warm 愛 love について話す。
 
愛 love は暖かさ warm ではない、
 
愛 love は完全に涼(静寂)cool だ、
しかし冷 cold ではない
 
…愛 love は冷 cold ではない
なぜなら
それは死んだものではないからだ。
愛 love は涼(静寂)cool だ、涼しい風のようだ。
 
しかし愛 love は
熱い hot でも、暖かい warm でもない。
 
 
愛 love とセックス sex が同一であるとみなすことにより
愛 love は暖かい warm べきだ
という概念がマインド(思考)に生まれた。
 
 
セックスは熱い hot だ。
それは電気 electricity だ、
そして
あなたはそれに同一化する。
 
 
愛 love が増すと、冷静(静寂)coolness も増す
…あなたは冷静(静寂)cool な愛を冷たい cold と感じるかもしれない、
 
それはあなたの誤解だ、
 
なぜなら
あなたは愛 love は熱い hot べきだと感じるからだ。思い込んでいるからだ。
 
 
それはできない。
愛 love は熱く hot にはできない。
 
 
同じエネルギーであっても
同一化しないとき、それは冷静(静寂)cool になる。
 
慈悲 compassion は冷静(静寂)cool だ、
そして
もしあなたの慈悲 compassion がまだ熱い hot ならば、
それは慈悲 compassion ではないと理解しなさい。
 
 
とても熱い hot 人々がいる、
その人たちは自分はたくさんの慈悲 compassion を持っていると考える。
 
彼らは社会を変容したい、
彼らは組織を変化したい、
彼らはこれやあれをしたい、
彼らは世界に理想郷 utopia を持ちたい、
革命家たち、
理想主義者(夢想家)たち
…彼らはとても熱い hot だ。
 
そして
彼らは自分たちが慈悲 compassion を持っていると考える
…いいや違う、彼らは怒りだけを持っている。
 
 
目的(対象)が変わったのだ。
 
 
さあ、彼らの怒りは新しい目的(対象)を持つようになった、
とても非個人的な目的(対象)だ
…社会、
社会の組織、
国家、
状況。
 
彼らはとても熱い hot 人々だ。
 
…彼らは熱い hot な人々だ
しかし
彼らは特定の誰かに反対していない、
彼らは組織(構造)に反対した。
ガンジーは熱い hot だ
…彼はイギリスの帝国に反対した。
 
目的(対象)は非個人的だ、
だからあなたはガンジーが怒っていると感じることができない
…しかし彼こそは怒っている人だ。
 
彼は外側の世界のなにかを変化したい、
とても直ちに変化したい、
彼は短気で、戦っている。
 
その戦いはそういう意味では非暴力を選択したかもしれない、
しかしその戦いとは暴力だ。
 
 
戦いそれは暴力だ。
 
 
あなたが非暴力を選択できるという意味は戦いだ
…女性はいつもそれらを選択する。
 
ガンジーがしたのは他でもない、
彼は単に女性的なトリックを使っただけだ。
 
 
もし夫が喧嘩をしたいならば、
彼は妻を叩くだろう、
そして
もし妻が喧嘩をしたいならば、
彼女は彼女自身を叩くだろう。
 
 
これは女性と同じだけの歴史があり、
…女性は男性より老練だ!
 
彼女は彼女自身を叩きはじめるだろう、
それが彼女自身の戦い方だ。
彼女は暴力的だ、彼女自身に対して暴力的だ。
 
 
覚えておきなさい、
女性を叩くことで、男性は罪を感じるだろう、
遅かれ早かれ、あなたは折れていき妥協をするだろう。
 
しかし
女性は自分自身を叩くことで、彼女はけっして罪を感じない。
 
だから
男性が女性を叩いても男性は罪を感じ、
または
女性が彼女自身を叩いても男性は罪を感じる
 
…彼女が彼女自身を叩く状況を作り出したのは男性だ。
どちらのケースでも女性が勝つ。
 
 
 
イギリスの帝国は敗北した
なぜなら
それは男性的な攻撃の力だったせいだ、
そして
イギリスの帝国は
ガンジーのこの女性的な戦いを理解できなかった、
彼は死ぬまで断食したかもしれない、
…そしてイギリス全体のマインド(思考)は罪を感じるだろう。
さあ、あなたはこの男を殺すことはできない、
なぜなら
彼はあなたとどんなやり方でも戦ってはいない、
彼は単に彼自身の魂を清らにする…
それは古い女性的なトリック、
しかしそれは効果があった。
 
1つだけガンジーが敗北する道があった、
それは不可能だった。
 
それはチャーチルが断食をすることだった、
しかしそれは不可能だった。
 
 
 
いずれにしても
あなたが熱く hot 特定の誰かに反対しても
または
ただ熱く hot 一般のなにかの組織に反対しても、
しかし熱い heat は同じままだ。
 
 
 
レーニンは慈悲 compassion ではない、
そうであることはできない。
 
 
 
ゴータマ・ブッダは慈悲 compassion だ
…まったくなにとも戦わない、
ただ存在し being、
そして
ものごとがあるがままを許す、
ものごとは自然に動いていく。
 
 
 
社会は自然に変化する、
社会を変化させる必要はない、
季節の中で木々が変化するのと同じように社会は変化する。
 
社会は自然に変化する
…古い社会は自然に死ぬ、
古い社会を破壊する必要はないのだ!
 
そして
 
新しい社会はちょうど子供たちや新生児たちのように自然に生まれる。
堕胎を強いる必要はない、
新しい社会は自然に自動的に進む。
 
 
ものごとは動き変化する。
 
 
そしてこれは逆説 paradox だ、
 
ものごとは動き変化し続けるが
ある意味では同じままだ
 
…なぜなら
そこには貧しい人々がいるだろうし
そこには豊かな人々がいるだろう、
そこには助けのない、無力な人々がいるだろうし
そこには権力の人々がいるだろう。
 
階級は消え去ることができない
…それは自然の本来のものではない。
 
人間の社会は階級がなくなることはけっしてできない。
 
 
階級は変化する。
 
 
今やロシアは
貧者も富者もない
しかし
管理される者と管理する者がいる
…今あるのはそのような者たちだ。
 
さあ、新しい階級の分割が生じた、
官僚と普通の人々、
監督者と監督される人々
…同じこと、以前となんの違いもない。
 
もしティムールがロシアに生まれていたら、
彼は首相になっていただろう。
もしフォードがロシアに生まれていたら、
彼は共産党の書記長になり、そこから指揮していただろう。
 
 
状況は変わり続けるが、
微妙な意味で彼らは同じままだ。
 
監督者、被監督者、
管理者、被管理者、
富者、貧者、
…彼らは同じままだ。
 
あなたはそれを変えることはできない、
なぜなら
社会は矛盾をとおして存在するからだ。
 
 
本当の慈悲 compassion の人は涼 cool になる、
彼は真に革命的にはなれない、
なぜなら
革命にはとても熱い hot 
マインド(思考)と
ハートと
肉体が
必要だからだ。
 
 
怒りをコントロールせず、
怒りを他人に表現しぶつけることなく、
より深い『気づき』を持つ
…すると
意識 consciousness が
表層 periphery から中心 center へとシフト(移る)する。
 
 
さて、この美しい逸話を理解することを試してみよう。
 
 
禅を学んでいる学侶が盤珪(ばんけい) を訪れ、こう言った、
 
「導師 master、
私には制御できない短気があります
…どうしたら治すことができるでしょうか?」
 
 
この学侶は1つ受け容れていることがある、
それは
彼は制御できない短気があること、
そして今や
彼はそれを治したい。
 
病気があるときはいつも必ず、
最初に試すことはその病気が
本当の病気か、
誤解した病気かを
発見することだ、
 
なぜなら
もしそれが本当の病気なら治すことができる、
 
しかし
それが本当の病気ではなく、
ただ誤解したものであるなら、
何の薬も助けにはならない。
むしろ、逆に、
あなたに与えられた全ての薬は害になるだろう。
 
だから最初に病気について完全に明らかにすることだ、
病気がそこに有るのか無いのか、
ただの思い過ごしなのか、
病気があるとただ思い込んでいるのか。
 
全く病気はないのかもしれない、
単なる誤解かもしれない。
 
人々は混乱するが、
多くの病気は全く存在していない
…人は単に病気だと信じ込んでいる。
 
あなたもまた同じ船の中にいる、
だからこの逸話をとても深く理解してみることだ、
あなたの助けになるだろう。
 
学侶は言った、
 
 
「導師 master、
私には制御できない短気があります
…どうしたら治すことができるでしょうか?」
 
 
病気は受け容れられている、
学侶はそれを疑っていない、
彼は治療法を尋ねている。
 
治療法をけっして尋ねてはならない。
 
最初にその病気が存在しているのかしていないのかを発見することだ。
 
最初に病気を掘り下げ、そして診断する、
解読し、吟味する、
治療法を尋ねる前に
最初に病気を掘り下げなさい。
 
どのような病気も表層だけでそれを受け容れてはならない、
なぜなら
表層は、他人とあなたが出会う場所だからだ、
そして
表層こそが他人からの影響を受ける場所、
表層は他人の色に染まる場所だ。
 
それは病気などではないかもしれない、
それはただ他人からの影響かもしれない。
 
それはまるで静かな湖面があり、
あなたがオレンジのローブを着て湖の岸辺に立つと、
あなたの近くの水がオレンジに見える、
あなたを反映している。
 
湖は自分がオレンジ色になったと思うかもしれない。
 
どうしたらオレンジ色を取り除けるだろうか?
治療法はどこへ行けば見つかるのだろうか?
誰に尋ねればいいのだろう?
 
すぐに専門家のところに行ってはならない。
 
最初に病気は
本当の病気か
ただの反射なのかを
発見することを試しなさい。
 
注意を怠らないようにするだけで充分だ、
多くの病気が何の治療もなしで簡単に消えてしまうだろう、
何の薬も必要ない。
 
 
「その短気を私に見せてごらん。」
盤珪は言った、
「それはおもしろそうだ。」
 
 
盤珪のような人ならすぐに病気に働きはじめる、治療ではなく。
 
彼は精神分析医ではない、
精神分析医は治療をはじめる
…そこが違う。
 
精神医学の新しい流行では、
病気を治療するのではなく、
病気に向き合うようになった。
 
新しい流行は発展している、
彼らは現実に近づいてきた、
そして
禅に近づいてきた、
宗教に近づいてきた。
 
今世紀中に精神医学はより宗教色を強め、
ただのセラピーではなく、
真の癒しの力になるだろう
…なぜなら
セラピーは治療法を考え、
癒しの力は病にあなたの意識をもたらすからだ。
 
何百もの病気は、
あなたの意識を病気に持っていくことにより
99%が簡単に消えてなくなるだろう。
 
それらは偽りの病気だ、
偽りの病気が存在するのは
あなたが病気に背中を向けて立っているからだ。
 
病気と向き合いなさい、
そうすれば、
病気は去る、消えてなくなる。
 
 
 
それが本音の交流(出会い) encounter だ
…エンカウンターグループは助けになるだろう、
なぜなら
その全体のメッセージは
どのようにしてありのままの姿に出会うかだからだ。
 
 
 
治療のことを考えるのではない、
薬のことを考えるのではない、
何をするのかを考えるのではない、
 
本当のことは、
最初に何がそこにあるのかを知ることだ。
 
 
 
マインド(思考)は
病気が表層に現れていると
あらゆる方法であなたを欺く
しかし
内部奥深くに病気はない、
または
病気は表層に現れているが
内部を探ると他の病気が見つかる、
それは
マインド(思考)があなたを欺くトリックであり、
それは本当の病気ではない。
 
 
 
ある男が私のところに来て言った、
「私のマインド(思考)はとても邪魔をします。
私はいつも緊張し、不安で、眠ることができません。
ですから、瞑想 meditation の方法を私に与えてください
…いかにして静かで平和になる方法を。」
 
私は彼に尋ねた、
「本当の問題は何なのかね?
あなたは本当にあなた自身と平和になりたいのかね?」
 
彼は言った、
「はい、私は探求者です、
そして
シュリ・オーロビンドのアシュラムにいましたし、
シュリ・ラマナのアシュラムにもいました。
それからあちらこちらに滞在しましたが、
何も助けになりません。」
 
そこで私は彼に尋ねた、
「こう考えたことがあるかね
…何も助けにならないのならば
たぶん病気は偽りだと?
または
間違ったラベルを貼っているのではないか?
または
容器のラベルに書いてあるものと違うものが中に入っているのではないかと?
 
あなたは簡単に
シュリ・オーロビンドは間違っている、
シュリ・ラマナは間違っていると受け容れ
あちらこちらを動き回った。」
 
そして彼は
誰もが失敗し、
誰1人も彼を助ける者がおらず、
みんなが偽者だったことに
勝利を感じていた。
 
私は彼に言った、
「遅かれ早かれ、あなたは去るだろう
そして私に関しても同じことを言うだろう、
なぜなら
私にはあなたが魂の探求者には見えない、
私にはあなたがあなた自身の平和に本当に興味があるようには見えない。
 
ただ私に話しなさい、
あなたの不安は何なのかを?
あなたの緊張は何なのかを?
 
ただ私に
どんな思いがやって来続けるのか、
なぜそれについて考え続けるのかを
話しなさい。」
 
彼は言った、
「たくさんはないのです、
ただ1つだけの考えです、
私には1人息子がいます、
彼はまだ生きています
…しかしもう私の息子ではありません。
私は彼を追い出したのです。
私は裕福です、
息子は私のカーストではない女性と恋に落ちました、
経済的にも私より低く、学歴もありません。
私は息子に話しました、
『もしあなたがその女性と結婚したいならば
この家にけっして帰ってくるな。』
そして息子はけっして帰って来ていません。」
「そして今や私は年をとりました。
息子はその女性と貧しい暮らしをしています、
そして私は息子について考え続けています、
これは私の問題です。
あなたは私に何か瞑想 meditation の方法を与えてください。」
 
私は言った、
「瞑想 meditation の方法がどのように助けになるだろう?
…なぜなら
瞑想 meditation の方法はあなたの息子を家に戻すことはない。
そしてこれは全く簡単なことだ、
オーロビンドのところに行く必要はない、
シュリ・ラマナや私のところに来る必要もない。
あなたの問題に刀は必要ない、
針がいいだろう。
 
あなたは刀を探している、
そして刀は失敗を証明する
なぜなら
あなたに必要なのは針だけだからだ。
 
これは霊的な魂の問題ではない、
ただのエゴ(欲・自我)だ。
 
なぜ経済的に自分より低い女性と恋に落ちてはいけないのかね?
愛とは経済的なものなのかね?
経済、金、富、地位と関連して考えるべきものなのだろうか?」
 
 
私は彼にある話をした。
結婚紹介業者がある若い男のところに来て、
こう言った、
「とても美しい女性がいるのです。
ちょうどあなたにぴったりです。」
 
若い男は言った、
「邪魔をしないでくれ。私は興味がない。」
 
結婚紹介業者は言った、
「わかっています、しかし、ご心配なく。
別の女性もいます、
持参金に五千ルピーも持ってきます。」
 
若い男は言った、
「くだらない話は止めたまえ。
私は金にも興味がない。帰ってください。」
 
結婚紹介業者は言った、
「わかります。迷惑はかけません。
もし五千ルピーが十分ではないのなら、
他に二万五千ルピーの持参金つきの女性もいます。」
 
若い男は言った、
「私の部屋から出て行ってくれ、
なぜなら
もし私が結婚するとしたら、私が自分で考えることだ。
紹介業者が質問に決着をつけることではない。
ほっといてくれ。私を怒らせるな。」
 
紹介業者は言った、
「オッケー、今。やっとわかりました。
美人にも興味がない、お金にも興味がない。
では、古い伝統のとても有名な名家の女性もいます
…誰もがみな知っている名家で、
過去に四人も首相が出たことのある家系です。
ですから、あなたは家柄に興味があるのではないですか?」
 
若い男はついにとてもとても怒り
力づくでこの紹介業者を追い出したくなった。
そしてドアの外に力づくで押し出し、
彼は言った、
「もし私が結婚するなら愛のためだ、他にはない。」
 
紹介業者は言った、
「では、なぜ最初に言ってくれなかったのですか。
その類の女性たちもいますよ。」
 
 
 
私はこの話を男にした。
 
愛は操作(支配)できるものではない、
それは自然に生まれるものなのだ、
そして
操作(支配)しようとする瞬間、
すべてが失敗に終わる。
 
だから私はこの男に言った、
「息子のところに行き、あやまりなさい
…それが必要なことだ。
瞑想 meditation の方法も、
オーロビンドも、ラマナも、oshoも、
誰もあなたを救うことはできない。
 
すぐにあなたの息子のところに行き、あやまりなさい。
必要なのはそれだ。
息子の帰りを受け容れ歓迎しなさい。
 
あなたを悩ませていたのはエゴ(欲・自我)だけだ。
 
もしあなたを悩ませていたのがエゴ(欲・自我)であるなら、
それは病気とは違う。
 
瞑想 meditation を探し求め、
瞑想 meditation を通じて静寂が得られると思っているのなら、
それは違う。」
 
 
瞑想 meditation が助けになるのは
自分の内側の病に正しい理解を得ている人間、
どの病気が偽りで、
どの病気に間違って同一化されているか、
そして
どの病気が全く存在していないか
…つまり、入れ物が空であるかどうか、
そのような理解に達している人間だけだ。
 
人が理解に達したとき、
人の病気全てに対する深い理解を得たとき、
病気の99%が消え去る
…なぜなら
対処の仕方がわかりそれができれば、病気は消え去る。
 
 
 
 
そのとき、たった1つのことが残る、
 
その1つとは『魂(源泉)』の探求だ…
 
 
 
 
深い苦悶 anguish、
この世界のことには関わりのない、
この世界にあるものとは一切関わりのない苦悶だ、
 
息子、
父、
金、
地位、
権力、
…すべて関わりがない。
 
そのようなことには関わりがない、
それは、存在 existential に関することだ。
 
 
 
自分の奥深く、
もしそれをピンポイントできれば、
それはいかにして自分自身を知るか
How to know oneself.
ということだ。
 
 
私は誰なのか?Who am I?
 
 
 
そのとき、
この苦悩 anguish が探求 search になる。
 
そのとき、
瞑想 meditation が助けになる…けっしてその前ではない。
 
 
 
その前に必要なのは他のことだ、
針がいいだろう、
なぜ不必要な刀を持ち歩くのだ?
 
針が必要であるとき、
刀は失敗となるだろう。
 
これこそが
世界中の何百万もの人々に起こっていることだ。
 
この盤珪は導師 master だ。
彼はすぐに問題の中心に、
仕事に取り掛かった。
 
 
「その短気を私に見せてごらん。」
盤珪は言った、
「それはおもしろそうだ。」
 
 
それは本当におもしろそうだ。
 
なぜ盤珪はそれはおもしろそうだと言ったのだろう?
 
…なぜなら、すべてが偽りだからだ。
 
この男、学侶はけっして内側を見つめたことがなかった。
彼は方法を探し求めたが
彼の病気が何なのかを診断したことがなかった。
 
 
「たった今それはありません。」
学侶は言った、
「ですから、それを見せることはできません。」
 
 
あなたは怒りを管理することはできないだろう?
 
もし私があなたに
「今すぐ怒りなさい。」
と言ったら、
あなたはどうするだろう?
 
もし怒っているふりをしても、
もし怒っているように見せかけても、
それは怒りにはならないだろう、
なぜなら
奥深いところでは
醒めて、演じているからだ。
 
 
怒りは起こるものなのだ!
 
 
「怒りは起こる。」とはどういう意味だろう?
 
 
怒りが起こるのは
人が無意識 unconscious であるときだけだ。
 
もしあなたが怒ろうと試すと、
意識 conscious がある。
 
意識 conscious があるとき、
怒りは起こることができない、
 
怒りが起こるのは
無意識 unconscious であるときだけだ。
 
無意識 unconsciousness であることが必要だ
…無意識 unconscious なしで怒りは起こることができない。
 
しかしまだ、学侶は言った、
 
 
「たった今それはありません。」
学侶は言った、
「ですから、それを見せることはできません。」
 
「それでは、」
盤珪は言った、
「それを持っているときに
私のところに持って来なさい。」
 
「しかし、ちょうどそれを持つことが起こるときに
それを持って来ることはできません。」
 
学侶は異議を唱えた。
 
「それは予期せずに湧きますし、
あなたのところに持って来る前に
きっと私はそれを失ってしまうでしょう。」
 
 
さあ、盤珪は学侶を正しい道に導く。
 
学侶はすでに進み出していた、
すでにゴールに近づいていた、
なぜなら
今や彼は『気づく』ことがけっしてなかったことに
『気づき』はじめていたからだ。
 
 
まず最初に彼が『気づき』始めたことは
彼は今すぐ怒りを作り出せない
ということだ。
 
怒りは作り出すことはできない、
怒りが起こってはじめて怒れるものだ
…怒りは、無意識 unconscious の力 force だ、
意識的 consciously に怒りを持つことはできない。
 
その意味は
もしこの学侶がもっと先に歩を進めたら、
次の段階では
彼は意識 conscious があるままになるだろう、
 
そして
 
もしあなたが意識 conscious があるままであるなら
怒りは起こることができない。
 
 
たとえ怒りが起こっているときでさえ、
もしあなたがその瞬間に
意識 conscious になれば
怒りは落ちる。
 
 
試してみなさい。
 
 
その最中に、
非常に熱く感じたり
殺人を犯したくなったら、
その瞬間に『気づき』になれば、
 
あなたは何かが変わったと感じるだろう、
 
内側のギアが
…カチッというのを感じるだろう。
 
何かが変わった、
さあ、もう同じではない。
 
あなたの内なる存在がくつろいでいる。
 
あなたの外側の層がくつろぐには時間がかかるかもしれないが、
内なる存在はすでにくつろいでいる。
 
協同は崩れた、
さあ、あなたは同一化されていない。
 
 
 
彼の弟子 disciple たちにとても美しいトリックを使った。
 
あなたはここで座っている、
そして
彼はある状況をつくり出す、
彼はあなたに言うだろう、
「ある人物、Aがやって来る、
その人物が来たら私は無作法にふるまう、
とても無作法にだ
…そして、あなた方全員で私に協力してほしい。」
 
そしてAがやって来て
グルジェフは笑い、Aに言う、
「君は完全なる馬鹿のようだな!」
 
…そして、全員がAを見てグルジェフに同意していることを態度に示す。
そして、グルジェフはこの男について意地の悪いことを言い、全員同意しているかのようにうなずく。
 
男はしだいに怒り始め、
グルジェフは同じことを行い続け、
全員が全く同意しているようにうなずく、
そして男はしだいに熱くなり
…ついに爆発する。
 
Aが爆発したとき、その瞬間グルジェフは言う、
「(怒りを)止めなさい、
(怒りを)見るのだ。」
 
内側の何かがくつろぐ。
 
突然、その男は
彼がつくられた状況の真っ只中に置かれていたこと
彼が怒りになったことを
理解する
 
…そして彼が、
これがグルジェフがトリックをしくんだ状況だと『気づいた』瞬間に、
ギアが変わる、
 
彼は注意深くなり、『気づく』。
 
肉体が静まるのにはいくらかの時間がかかるが、
中心の深くでは、
すべてが涼やか cool になり
今では彼は彼自身を見つめることができるようになる。
 
この学侶はすでにその道にいる、
盤珪が学侶をたちまちにその道に導いた。
 
最初に学侶が『気づいた』ことは
 
「たった今それはありません。
ですから、それを見せることはできません。」
 
ということだ。
 
 
「それでは、」
盤珪は言った、
「それを持っているときに
私のところに持って来なさい。」
 
 
すでに次の段階に進んでいる。
 
 
「しかし、ちょうどそれを持つことが起こるときに
それを持って来ることはできません。」
学侶は異議を唱えた。
「それは予期せずに湧きますし…」
 
 
「それがいつ起こるのか自分ではわからない。
私は遥か遠い所にいるかもしれない、
導師 master はそのとき忙しいかもしれない、
それに、万が一私がそれを持って来たとしても、
導師 master に見せるころにはなくなってしまうかもしれない。」
 
学侶はすでに深い理解に到達している。
 
あなたは私に怒りを持ってくることはできないだろう?…
 
なぜなら、
それを持って来ようととても努力することで、
あなたは『気づき』になるからだ。
 
もしあなたが『気づき』であれば、
グリップ grip は失われる(手は放される)、
 
怒りは静まりはじめる。
 
私の所に来るころには
怒りはもうなくなっているだろう。
 
そしてそれは
盤珪のところに行く方がより簡単だっただろう、
私のところに来るのは難しい、
 
ムクタの許可を得なければならないからだ。
予約が受け付けられ、私の所に来る頃には、
怒りはもうそこにはないだろう。
それゆえ予約がある
…そうでなければ、あなたは不必要に問題を持ち込むだろう。
 
そのような問題は自然に落ちる
 
…もしそれでもいつまでも続いているのなら、
それは私のところに持ってくる価値がある。
 
私のところに来る頃には
もうやり過ごしてしまっているかもしれない、
もしあなたが理解できるなら、
その意味は
来ては去っていくものには
注意を向けるに値しない
ということだ、
 
 
…それは来ては去る(移り変わる)。
 
 
あなた(実存 : 本性)はいつも同じままだ、
ものごとは来ては去る(移り変わる)。
 
 
注意を向ける先は”あなた自身”であり、
来ては去る(移り変わる)ものごとではない
 
…それは季節のようなものだ。
気候は変わる、
 
朝、それは違うものだった、
夜、それはまた違うものになる。
 
 
それは変化する。
 
 
変化することのないものを見つけなさい。
Find out that which doesn't change.
 
 
学侶はすでに美しい理解に行き着いた。
彼は言う、
 
 
それは予期せずに湧きますし、
あなたのところに持って来る前に
きっと私はそれを失ってしまうでしょう。」
 
「そういうことであれば、」
盤珪は言った、
「短気はあなたの本性の一部であることはできない。」
 
 
…真の本性 true nature は常にそこにある。
 
 
それはけっして
現れたり、置かれたり
するものではない、
 
いつもそこにある。
 
 
怒りは沸き起こっては去って行く、
憎しみは沸き起こっては去って行く、
あなたの言ういわゆる愛も沸き起こっては去って行く。
 
 
あなたの本性 true nature は常にそこにある。
 
 
だから
来ては去る(移り変わる)ものに気を取られ過ぎたり
そればかりを考えてはならない
そうでなければあなたは
何年も、何生も、
それを考え続けることになり、
けっして核心に行き着くことはない。
 
 
 
だからフロイト派の精神分析は大した目的を果たせない。
患者はソファーに何年も横になる
…3年、4年、5年、患者はしゃべり続ける、
来ては去る(移り変わる)ものについてしゃべり続ける。
 
 
覚えておきなさい、
 
 
全てのフロイト派の分析家は、
来ては去る(移り変わる)ものごとについて考える、
 
患者の子供時代に何が起きたか、
思春期に何が起きたか、
性生活に何が起きたか、
他人との関係で何が起きたか
…いつまでも続く!
 
そこでは
起きた事に関心が向けられ、
それが起きた人間には関心が向けられない
 
 
盤珪フロイトの違いはそこにある。
 
 
何が起きたかについて考えたら
…あまりにも多くのことが起きた。
24時間の間でさえ、
語るのに何年もかかる程多くのことが起きる
…しかし、人はそれに関わり続ける。
 
それはまるで
天気の話を一生続けるようなものだ、
天気がどうだったか、
ときには非常に暑く、
ときには非常に寒い、
ときには雨で、
ときにはあれ、ときにはこれ。
 
 
しかし、その全ての要点とは何なのか?
 
そして、どうなるのか?
 
どのようにして精神分析は患者を助けるのだろう?
 
 
少しは助けになる。
ただ時間が与えられる、それだけだ。
 
 
2年の間、患者は起こったことについて話し続ける。
この2年間または1年間の間、またはもっと長い間、
ただ患者に時間が与えられる、
その傷は自動的に癒える、
あなたは再び調整される。
 
 
もちろん、
確かな理解も浮かび上がる、
それは、後戻りし、先に進み、
あなたの記憶を折り返し運転のように移動して生まれた理解だ。
 
確かな理解が生まれる
なぜなら
あなたはあなたの記憶を見なければならないからだ。
 
 
この観察によって理解が生まれる
…しかし、それが要点なのではない。
 
 
フロイトは患者自身の『観照』に関心を持ってはいない。
 
彼は
ただ関係すること、
あなたの過去を話すこと、
言葉を通して過去を持ち出すこと、
言葉で表現することで、
深いところにある何かが変わると考える。
 
 
深いところにあるものは何も変わらない。
 
 
小さなゴミが投げ出されるだけだ。
 
 
誰もあなたの話に耳を傾けはしない、
 
 
そして
あなたの話に注意深く耳を傾ける。
 
 
もちろん、それに対する支払いが必要だ。
彼らはプロの聞き手だ。
 
彼らはある意味で役に立つ、
なぜなら
患者は誰かと親しく話をしたいのだから
…それだけでも役に立つ。
 
だかや人々が自分たちの不幸について話すのはそのためだ、
それで、少しは気分が軽くなる、
誰かが自分の話を我慢強く、慈悲を持って聞いてくれた。
 
しかし、もう誰も聞いてくれない、
誰もそんな時間を持っていない。
 
 
バートランド・ラッセルは小さな物語を書いている。
来る世紀、21世紀には、
聞き手の専門職業が生まれるだろうと。
 
どんな地域にも、4〜5件の家ごとに、
専門傾聴者、という標示がしてある
…それは精神分析家であることを示すしるしだ…
 
なぜなら
余分な時間を持つ者は誰1人もいなくなり、
誰もがあまりにも忙しい。
 
妻は夫と話すことができず、
夫は妻と話すことができない、
人々は電話で愛を交わし、
またはお互いに会うのはテレビの画面を通してになるだろう。
 
それが今起ころうとしていることだ、
 
なぜなら
テレビ画面で自分が友人を見て
友人も自分を見ることができるのに、
何のために実際に会うのだ?
 
電話にもまた画面がつくだろう
だから
話をする友人の顔が見える、
友人にも話をする自分が見える、
実際に会うのは何のためだろう?
 
…なぜなら、部屋の中で友人と向かい合ったところで、何をするのだ?
 
それはすでに起こっている、
距離は電話とテレビ画面で埋められる。
接触がなくなれば、
聞き手の専門家が必要になるだろう。
 
精神分析家のところに行けば、
彼らは友人のように話を聞いてくれる。
もちろん支払いをしなくてはならないが
精神分析家は、今や最も高価なものになった、
利用できるのは裕福な人々だけだ。
彼らはそれを自慢する、
「私は分析家のところに5年も通っています。
あなたはもう何年くらいになりますか?」
貧しい人々には払うことができない。
 
 
 
しかし、
東洋における瞑想 meditation の方法は
これとは異なる姿勢を持つ、
 
東洋では
自分に「何が」起こったかについては関心がない、
関心があるのは『誰に』それが起こったかだ。
 
 
 
『誰に』?
 
ということを探し出すことだ。
 
 
フロイト派のソファーに横たわり
あなたはマインド(思考)の対象について関心を持つ。
 
禅堂で坐り
あなたはそれが『誰に』起こったかに関心を持つ。
 
 
「対象」ではなく、『主体』を考える。
not the objects but the subject.
 
 
「そういうことであれば、」
盤珪は言った、
「短気はあなたの本性の一部であることはできない。
もし本性であれば、
あなたはいつでも私にそれを見せることができるはずだ。
あなたが生まれたとき
あなたはそれを持っていなかった、
そして
あなたの両親はそれをあなたに与えなかった
…だから、短気は外側から
あなたの中へとやって来たにちがいない。
私はこう示唆しよう、
それがあなたの中にやって来たときは必ず、
その短気が
耐えることができなくなり、
逃げ出すまで、
あなたはあなた自身を棒で打ちなさい。」
 
 
それは盤珪の冗談だ
…その通りのことをしてはならない、
棒を言葉どおり取ってはならない。
 
禅では、
『気づき』とは自分自身を打つ棒である
と言われている。
 
他に自分自身を打つ方法はない、
 
なぜなら、
もしあなたが普通の棒を使って打っても
肉体は打たれるが、
自分自身は打たれないからだ。
 
肉体を殺すことはできても、
自分自身を殺すことはできない。
 
棒で自分を打つことの意味は、
怒りを感じるとき、
『気づき』を持ち続けること、
そこに『気づき』を持ち込むこと、
注意を払うこと、
意識的になり、
 
短気が我慢できなくなって逃げていくまで
 
『気づき』の棒で意識して内側を打ち続ける、
ということだ。
 
 
短気が唯一我慢できないのは『気づき』だ。
 
 
ただ自分の肉体を棒で打つだけでは意味がない。
 
それこそが人々がしていることだ…
 
他人の肉体を打つか、
自分自身の肉体を打つか。
 
それは盤珪の意味するところではない、
彼は冗談を言いながら、
禅の人々が『気づき』を意味して使う象徴的な言葉
…人が自分を打つために使う棒、杖…
を示した。
 
 
禅の伝統では、
導師 master は死ぬときに自分の棒(杖)を
1番弟子 disciple に
…導師 master が自分の後継者と決めた弟子 disciple …
自分の後を継ぐ弟子 disciple に与える。
 
導師 master はその弟子 disciple に棒(杖)を与える、
それは、
導師 master が生涯持ち続けていたものだ。
 
それは、
この棒(杖)を与えられた者が、
内なる棒(杖)『気づき』に達している、
ということを意味する。
 
導師 master の棒(杖)を受け取ることは、
最大の贈り物だ、
なぜなら
その棒(杖)を通して、
自分の内なる棒(杖)が生まれたことを
受け入れ、承諾し、認める、
 
自分に何が起こったかに『気づく』、
 
『誰に』それが起こったかに『気づく』。
 
そこには区別がある。
間隙が生まれる、
空間ができる、
今や
表層 periphery と
あなたの中心 center とが
同一化されていない。
 
 
盤珪は言う、
「それが自分の中に入ってくるなら、
その怒りは外からやって来たものだ。
あなたは生まれたとき、
それを持っていなかった。
誰も持っていなかった。
両親や他の誰も、贈り物として
それを差し出したりはしない。
それなら、それはどこから来たのだろう。
外からやって来たのに違いない。
表層が別の表層に触れていたに違いない。
表層から、さざ波やうねりを受け取っていたに違いない。
だから、意識的になりなさい。」
 
…なぜなら
あなたが意識 conscious である瞬間
あなたは突然に中心 center に投げ込まれる。
 
 
無意識 unconscious であれば
表層 periphery に生きる。
 
意識 conscious であれば
中心 center に投げ込まれる。
 
 
そして中心 center からは
表層 periphery で起こることを見ることができる。
 
 
そうすれば
もし2人の人間が表層 periphery で触れていて、
その2人が表層 periphery で問題を起こしても、
それはあなたの問題になることはない。
 
あなたはそれを笑うことができる、
あなたはそれを楽しむこともできる。
 
「それはおもしろそうだ」
 
と言うこともできる。
 
 
 
こういうことがあった。
ゴータマ・ブッダがある村の近くを通りかかった。
人々が来て、ゴータマ・ブッダを罵倒した。
ののしり、卑しい言葉を使った
…ゴータマ・ブッダはただそこに立っていた。
彼らは少々困惑した、
なぜなら
ゴータマ・ブッダが反応しなかったからだ。
すると、群集の中から誰かが尋ねた。
「どうして黙っているのだ?
私たちが言っていることに答えろ!」
 
ゴータマ・ブッダは言った、
「あなた方は来るのが遅すぎました。
10年前に来るべきでした、
そうすれば、私は反応したでしょう。
しかし、今や私は
あなた方が私に対してこのような事をしている場所にはいないのです、
 
距離が生まれました。
 
私は今、あなた方が触れることのできない中心 center に入っています。
 
あなた方は来るのが少し遅すぎました。
あなた方には悪いが、
私は楽しんでいます。
 
そして、
私は急いでいます、
なぜなら
私はこれから行く別の村で、人々が私を待っています。
 
もしあなた方が私に対してすることがまだ終わってないなら、
後でこの道に戻ってきます。
もう1度いらっしゃい。
おもしろそうではありませんか。」
 
彼らは困惑した。
このような男をどう扱えばよいのだろう?
 
群集から別の人間が尋ねた。
「本当に何も言うことはないのか?」
 
ゴータマ・ブッダは言った、
「たった今訪ねて来た村で、
人々が私のところにたくさんの菓子の贈り物を持って来てくれました、
ところが、私は空腹のときにだけ食べ物を受け取りますら
そのとき、私は空腹ではなかったので、
彼らの菓子を彼らに返しました。
あなた方に尋ねよう。
その人々はどうすると思いますか?」
 
その男は言った、
「もちろん、彼らは村に戻り
その菓子をプラサード(神の贈り物)として人々に与えただろう。」
 
するとゴータマ・ブッダは笑い出しながら言った、
「あなた方は全く面倒なことになりました、
窮地に陥りました
…どうしますか?
 
あなた方は私にあれだけ卑しい言葉を持ってきた、
そして、私は空腹ではないと言っている…
 
さあ、卑しい言葉を持ち帰りなさい!
 
私はあなた方の村を気の毒に思います、
なぜなら
村の人々はプラサード(神の贈り物)として
あれだけ卑しいものを、
卑しい言葉を受け取るのですから。」
 
 
 
あなたが中心 center にいるとき、
 
「おもしろそう。」
 
と、
表層 periphery で起こっていることを
中心 center から
距離を持って見ることができる。
 
それを楽しむことができる。
 
 
あなたが涼やか cool であれば
あなたは世界全体を楽しむことができる。
 
あなたが熱い hot であれば
あなたはそれを楽しむことはできない、
 
 
なぜなら、
あなたはその中に取り込まれ過ぎ、
あなたを見失い、
あなたは同一化しているからだ。
 
 
その中でひどく混乱しているとき、
どうしてそれを楽しむことができるかね?
 
 
 
これは逆説的に聞こえるかもしれない、
しかし、私は言う、
 
 
覚者 buddha だけが
この世を楽しむことができる。
 
 
そのとき
すべてがおもしろくなる。
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
And The Flowers Showered
 
Talks on Zen
 
Talks given from 31/10/74 am to 10/11/74 am 
English Discourse series
11 Chapters
 
Chapter 3
Chapter title: The temper
2 November 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。
 
 
 
 
chapter 3 の英語の全講話です。
 
(以下の英語の講話はこのお話しの全てです。
 
 
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 temper
 
 
 
A ZEN STUDENT CAME TO BANKEI AND SAID: 
'MASTER, I HAVE AN UNGOVERNABLE TEMPER -- HOW CAN I CURE IT?'
 
'SHOW ME THIS TEMPER,' 
SAID BANKEI, 
'IT SOUNDS FASCINATING.'
 
'I HAVEN'T GOT IT RIGHT NOW,' 
SAID THE STUDENT,
'SO I CAN'T SHOW IT TO YOU.'
 
'WELL THEN,' 
SAID BANKEI,
'BRING IT TO ME WHEN YOU HAVE IT.' 
 
'BUT I CAN'T BRING IT JUST WHEN I HAPPEN TO HAVE IT,' 
PROTESTED THE STUDENT. 
'IT ARISES UNEXPECTEDLY, AND I WOULD SURELY LOSE IT BEFORE I GOT IT TO YOU.'
 
'IN THAT CASE,' 
SAID BANKEI,
'IT CANNOT BE PART OF YOUR TRUE NATURE. 
 
IF IT WERE, YOU COULD SHOW IT TO ME AT ANY TIME. 
WHEN YOU WERE BORN YOU DID NOT HAVE IT, AND YOUR PARENTS DID NOT GIVE IT TO YOU 
-- SO IT MUST COME INTO YOU FROM THE OUTSIDE. 
 
I SUGGEST THAT WHENEVER IT GETS INTO YOU, 
YOU BEAT YOURSELF WITH A STICK UNTIL THE TEMPER CAN'T STAND IT, 
AND RUNS AWAY.'
 
 
 
 
THE TRUE NATURE IS your eternal nature. 
 
You cannot have it and not have it, it is not something that comes and goes -- it is you. 
 
How can it come and go? 
 
It is your BEING. 
 
It is your very foundation. 
 
It cannot BE sometimes, and NOT BE sometimes; it is always there.
 
 
So this should be the criterion for a seeker of truth, nature, tao: 
that we have to come to the point in our being which remains always and always -- even before you were born it was there, and even when you are dead it will be there. 
 
It is the center. 
 
The circumference changes, 
the center remains absolutely eternal; it is beyond time. 
 
Nothing can affect it, 
nothing can modify it, 
nothing really ever touches it; 
 
it remains beyond all reach of the outside world.
 
 
Go to the sea, and watch the sea. 
Millions of waves are there, 
but deep in its depth the sea remains calm and quiet, deep in meditation; 
the turmoil is just on the surface, just on the surface where the sea meets the outside world, the winds
 
Otherwise, in itself, it always remains the same, not even a ripple; nothing changes.
 
It is the same with you. 
 
Just on the surface where you meet others there is turmoil, anxiety, anger, attachment, greed, lust -- just on the surface where winds come and touch you. 
 
And if you remain on the surface you cannot change this changing phenomenon; it will remain there.
 
Many people try to change it THERE, on the circumference. They fight with it, they try not to let a wave arise. And through their fight even more waves arise, because when the sea fights with the wind there will be more turmoil: now not only will the wind help it, the sea will also help -- there will be tremendous chaos on the surface.
 
All the moralists try to change man on the periphery. 
Your character is the periphery: you don't bring any character into the world, you come absolutely characterLESS, a blank sheet, and all that you call your character is written by others. Your parents, society, teachers, teachings -- all are conditionings. 
 
You come as a blank sheet, and whatsoever is written on you comes from others; 
so unless you become a blank sheet again 
you will not know what nature is, 
you will not know what Brahma is, 
you will not know what tao is.
 
 
So the problem is not how to have a strong character, 
 
the problem is not 
how to attain no- anger, 
how not to be disturbed 
-- no, that is not the problem. 
 
The problem is how to change your consciousness from the periphery to the center. 
 
Then suddenly you see that you have always been calm
Then you can look at the periphery from a distance, and the distance is so vast, infinite, that you can watch as if it is not happening to you. 
In fact, it never happens to you. 
Even when you are completely lost in it, 
it never happens to you: 
something in you remains undisturbed, 
something in you remains beyond, 
something in you remains a witness.
 
So the whole problem for the seeker is how to shift his attention from the periphery to the center; how to be merged with that which is unchanging, and not to be identified with that which is just a boundary. 
 
On the boundary others are very influential, 
because on the boundary change is natural. 
 
The periphery will go on changing -- even a buddha's periphery changes.
 
The difference between a buddha and you is not a difference of character -- 
 
remember this; 
it is not a difference of morality, 
it is not a difference in virtue or nonvirtue, 
 
it is a difference in where you are grounded.
 
You are grounded on the periphery,
a buddha is grounded in the center. 
 
He can look at his own periphery from a distance; 
when you hit him he can see it as if you have hit somebody else, because the center is SO distant. 
It's as if he is a watcher on the hills and something is happening in the valleys and he can see it. 
 
This is the first thing to be understood.
 
 
Second thing: 
it is very easy to control, 
it is very difficult to transform. 
 
It is VERY easy to control. 
You can control your anger, but what will you do? -- you will suppress it. 
And what happens when you suppress a certain thing? 
 
The direction of its movement changes: 
it was going out, 
and if you suppress it, 
it starts going in 
-- just its direction changes.
 
And for anger to go out was good, 
because the poison needs to be thrown out. 
 
It is bad for the anger to move within, 
because that means your whole body mind structure will be poisoned by it. 
 
And then if you go on doing this for a long time... as everybody has been doing, because the society teaches control, not transformation. 
 
The society says, 'Control yourself,' 
 
and through controlling all the negative things have been thrown deeper and deeper into the unconscious, 
and then they become a constant thing within you. 
 
Then it is not a question of your being angry sometimes and sometimes not -- you are simply angry. 
 
Sometimes you explode, 
and 
sometimes you don't explode 
 
because there is no excuse, 
or you have to find an excuse. 
 
And remember, 
you can find an excuse anywhere!
 
 
 
A man, one of my friends, wanted to divorce his wife, so he went to a lawyer, an expert on marriage affairs, and he asked the lawyer, 
'On what grounds can I divorce my wife?' 
The lawyer looked at him and said, 
'Are you married?'
The man said, 
'Of course, yes.'
The lawyer said, 
'Marriage is enough grounds. There is no need to seek any other grounds. If you want a divorce, then marriage is the only thing that is needed, because it will be impossible to divorce a woman if you are not married. If you are married -- enough!'
 
 
 
And this is the situation. 
You ARE angry. 
 
Because you have suppressed so much anger, now there are no moments when you are not angry; at the most, sometimes you are less angry, sometimes more.
Your whole being is poisoned by suppression. 
 
You eat with anger -- and it has a different quality when a person eats without anger: 
it is beautiful to watch him, because he eats nonviolently. 
 
He may be eating meat, but he eats nonviolently; 
 
you may be eating just vegetables and fruits, but if anger is suppressed, you eat violently.
 
Just through eating, your teeth, your mouth release anger. 
You crush the food as if this is the enemy. 
 
 
And remember: 
whenever animals are angry, what will they do? 
 
Only two things are possible 
-- they don't have weapons and they don't have atom bombs, what can they do? 
 
Either with their nails or with their teeth they will do violence to you.
 
These are the natural weapons of the body -- nails and teeth. 
 
It is very difficult to do anything with your nails, because people will say, 
 
'Are you an animal?' 
 
So the only thing remaining to you through which you can express your anger or violence easily is the mouth -- and that too you cannot use to bite anybody. 
 
That's why we say, 
'a bite of bread,' 
'a bite of food,' 
'a few bites.'
 
You eat food violently, as if the food is the enemy. 
 
And remember, 
when the food is the enemy, 
it does not REALLY nourish you, 
it nourishes all that is ill in you. 
 
People with deep suppressed anger eat more; 
they go on gathering unnecessary fat in the body -- and have you observed that fat people are almost always smiling? 
 
Unnecessarily, 
even if there is no cause,
fat people always go on smiling. 
 
Why? 
 
This is their face, 
this is the mask: 
 
they are so much afraid of their anger and their violence that they have to keep a smiling face continuously on themselves -- and they go on eating more.
 
Eating more IS violence, anger. 
 
And then this will move in every way, in every arena of your life: 
you will make love, 
but it will be more like violence than like love, 
it will have much aggression in it. 
Because you never observe one another making love, 
you don't know what is happening, and 
you cannot know what is happening to you 
because you are almost always so much in aggression.
 
That's why deep orgasm through love becomes impossible -- because you are afraid deep down that if you move totally without control, you may kill your wife or kill your beloved, or the wife may kill the husband or the lover. 
You become so afraid of your own anger!
 
Next time you make love, watch: 
you will be doing the same movements as are done when you are aggressive. 
Watch the face, have a mirror around so you can see what is happening to your face! 
All the distortions of anger and aggression will be there.
 
In taking food, you become angry: 
look at a person eating. 
Look at a person making love
-- the anger has gone so deep that even love, an activity totally opposite to anger, even that is poisoned; eating, an activity absolutely neutral, even that is poisoned. 
 
Then you just open the door and there is anger, 
you put a book on the table and there is anger, 
you put off the shoes and there is anger, 
you shake hands and there is anger
-- because now you are anger personified.
 
Through suppression, 
mind becomes split. 
 
The part that you accept becomes the conscious, 
and 
the part that you deny becomes the unconscious. 
 
This division is not natural, 
the division happens because of repression. 
 
And into the unconscious you go on throwing all the rubbish that society rejects
 
-- but remember, 
whatsoever you throw in there becomes more and more part of you: 
it goes into your hands, 
into your bones
into your blood, 
into your heartbeat. 
 
Now psychologists say that almost eighty percent of diseases are caused by repressed emotions: 
so many heart failures means so much anger has been repressed in the heart, 
so much hatred that the heart is poisoned.
 
Why? 
Why does man suppress so much and become unhealthy? 
 
Because the society teaches you to control, 
not to transform, 
and the way of transformation is totally different. 
 
 
 
 
For one thing, it is not the way of control at all, it is just the opposite.
 
 
 
 
First thing: 
in controlling you repress, 
in transformation you express. 
 
But there is no need to express on somebody else because the 'somebody else' is just irrelevant. 
 
 
Next time you feel angry 
go and run around the house seven times, 
and after it 
sit under a tree and watch where the anger has gone. 
 
You have not repressed it, 
you have not controlled it, 
you have not thrown it on somebody else
-- because if you throw it on somebody else a chain is created, 
because the other is as foolish as you, as unconscious as you. 
 
If you throw it on another, 
and if the other is an enlightened person, 
there will be no trouble; 
he will help you to throw and release it and go through a catharsis. 
 
But the other is as ignorant as you -- if you throw anger on him he will react. 
 
He will throw more anger on you, 
he is repressed as much as you are. 
 
Then there comes a chain: 
you throw on him, 
he throws on you, 
and you both become enemies.
 
 
Don't throw it on anybody.  
 
 
It is the same as when you feel like vomiting: 
you don't go and vomit on somebody. 
Anger needs a vomit. 
You go to the bathroom and vomit! 
It cleanses the whole body
-- if you suppress the vomit it will be dangerous, 
and 
when you have vomited you will feel fresh, 
you will feel unburdened, unloaded, good, healthy. 
 
Something was wrong in the food that you took and the body rejects it. 
 
 
Don't go on forcing it inside.
 
 
Anger is just a mental vomit. 
Something is wrong that you have taken in and your whole psychic being wants to throw it out, but there is no need to throw it out on somebody. Because people throw it on others, society tells them to control it.
 
 
There is no need to throw anger on anybody. 
 
 
You can go to your bathroom, 
you can go on a long walk 
-- it means that something is inside that needs fast activity so that it is released. 
 
Just do a little jogging and you will feel it is released, 
or 
take a pillow and beat the pillow, fight with the pillow, 
and 
bite the pillow until your hands and teeth are relaxed. 
 
Within a five-minute catharsis you will feel unburdened, 
and once you know this you will never throw it on anybody, 
because that is absolutely foolish.
 
 
The first thing in transformation then is to express anger, but not on anybody, because if you express it on somebody you cannot express it totally. 
 
You may like to kill, 
but it is not possible; 
 
you may like to bite, 
but it is not possible. 
 
But that can be done to a pillow.
A pillow means 'already enlightened'; 
the pillow is enlightened, a buddha. 
The pillow will not react, 
and the pillow will not go to any court, 
and the pillow will not bring any enmity against you, 
and the pillow will not DO anything. 
 
The pillow will be happy, 
and the pillow will laugh at you.
 
 
 
 
The second thing to remember: 
be aware. 
 
In controlling, no awareness is needed; 
you simply do it mechanically, like a robot. 
 
The anger comes and there is a mechanism 
-- suddenly your whole being becomes narrow and closed. 
If you are watchful control may not be so easy.
 
 
Society never teaches you to be watchful, 
because when somebody is watchful, he is wide open. 
 
That is part of awareness 
-- one is open, 
and if you want to suppress something and you are open, it is contradictory, it may come out. 
 
The society teaches you how to close yourself in, 
how to cave yourself in 
-- don't allow even a small window for anything to go out.
 
 
But remember: 
when nothing goes out, 
nothing comes in either. 
 
When the anger cannot go out, 
you are closed.
 
If you touch a beautiful rock, nothing goes in; 
you look at a flower, nothing goes in: 
your eyes are dead and closed. 
You kiss a person -- nothing goes in, because you are closed. 
 
You live an insensitive life.
 
Sensitivity grows with awareness. 
 
Through control you become dull and dead -- that is part of the mechanism of control: 
if you are dull and dead then nothing will affect you, as if the body has become a citadel, a defense. Nothing will affect you, neither insult nor love.
 
But this control is at a very great cost, an unnecessary cost; then it becomes the whole effort in life: how to control yourself -- and then die! 
The whole effort of control takes all your energy, and then you simply die. 
And the life becomes a dull and dead thing; 
you somehow carry it on.
 
The society teaches you control and condemnation, because a child will control only when he feels something is condemned. 
 
Anger is bad; 
sex is bad; 
everything that has to be controlled has to be made to look like a sin to the child, to look like evil.
 
 
 
Mulla Nasruddin's son was growing up. 
He was ten years of age and so Mulla thought: Now, this is the time. 
 
He is old enough and the secrets of life must be revealed to him. So he called him into his study and gave him the lowdown on sex among birds and bees. And then in the end he told him, 
'When you feel your younger brother is old enough, you tell the whole thing to him also.'
 
Just a few minutes after, when he was passing by the rooms of the kids, he heard the older one, the ten-year-old one, already at work. He was telling the younger: 
'Look, you know what people do, that stuff people do when they want to get a child, a baby? Well, Dad says birds and bees do the same darn thing.'
 
 
 
A deep condemnation enters about all that is alive. 
And sex is the most alive thing -- has to be! 
It is the source. 
 
Anger is also a most alive thing, because it is a protective force. 
If a child cannot be angry at all, he will not be able to survive. 
You have to be angry in certain moments. 
The child has to show his own being, 
the child has to stand in certain moments upon his own ground; 
otherwise he will have no backbone.
 
Anger is beautiful; sex is beautiful. 
 
But beautiful things can go ugly. 
 
That depends on you. 
 
If you condemn them, 
they become ugly; 
 
if you transform them, 
they become divine. 
 
Anger transformed becomes compassion 
-- because the energy is the same.
 
A buddha is compassionate: 
from where does his compassion come? 
 
This is the same energy that was moving in anger; 
now it is not moving in anger, 
the same energy is transformed into compassion. 
 
From where does love come?
 
A Buddha is loving; a Jesus is love.
 
The same energy that moves into sex becomes love.
 
 
So remember,
 
if you condemn a natural phenomenon 
it becomes poisonous, 
it destroys you, 
it becomes destructive and suicidal.
 
If you transform it, 
it becomes divine, 
it becomes a God-force,
it becomes an elixir; 
you attain through it to immortality, to a deathless being. 
 
But transformation is needed.
 
 
 
In transformation you never control, 
you simply become more aware. 
 
 
 
Anger is happening: 
you have to be aware that anger is happening 
-- watch it! It is a beautiful phenomenon -- 
energy moving within you, becoming hot!
 
It is just like electricity in the clouds. 
People were always afraid of electricity; 
they thought in olden days, 
when they were ignorant, that this electricity was the god being angry, being threatening, trying to punish -- creating fear so that people would become worshippers, so that people would feel that the god was there and he would punish them. 
 
But now we have domesticated that god. 
Now that god runs through your fan, 
through your air conditioner, 
through the fridge: 
whatsoever you need, that god serves. 
That god has become a domestic force, 
it is no longer angry and no longer threatening. 
Through science an outer force has been transformed into a friend.
The same happens through religion for inner forces.
 
Anger is just like electricity in your body: 
you don't know what to do with it. 
 
 
 
Either 
you kill somebody else 
or 
you kill yourself. 
 
 
 
The society says if you kill yourself it is okay, 
it is your concern, 
but don't kill anybody else 
-- and as far as society goes that is okay. 
 
So either you become aggressive 
or you become repressive.
 
 
 
Religion says both are wrong. 
 
 
 
The basic thing that is needed is to become aware and to know the secret of this energy, anger, this inner electricity. 
 
It is electricity because you become hot; 
when you are angry your temperature goes hot, and you cannot understand the coolness of a buddha, because when anger is transformed into compassion everything is cool.
 
A deep coolness happens. 
 
Buddha is never HOT; 
he is always cool, centered, 
 
because he now knows how to use the inner electricity. 
 
Electricity is hot -- it becomes the source of air conditioning. 
Anger is hot -- it becomes the source of compassion. 
 
Compassion is an inner air conditioning. 
Suddenly everything is cool and beautiful, and nothing can disturb you, and the whole existence is transformed into a friend. 
 
Now there are no more enemies... 
 
because 
 
when you look through the eyes of anger, 
somebody becomes an enemy; 
 
when you look through the eyes of compassion, 
everybody is a friend, a neighbor. 
 
 
When you love, everywhere is God; 
when you hate, everywhere is the devil. 
 
 
It is your standpoint that is projected onto reality.
 
 
Awareness is needed, 
not condemnation 
 
-- and through awareness transformation happens spontaneously. 
 
If you become aware of your anger, 
understanding penetrates. 
 
Just watching, 
with no judgment, 
not saying good, 
not saying bad, 
just watching in your inner sky. 
 
There is lightning, anger, you feel hot, the whole nervous system shaking and quaking, and you feel a tremor all over the body -- a beautiful moment, because when energy functions you can watch it easily; when it is not functioning you cannot watch. 
 
 
Close your eyes and meditate on it. 
 
 
Don't fight, 
just look at what is happening
-- the whole sky filled with electricity, so much lightning, so much beauty -- 
just lie down on the ground and look at the sky and watch. 
 
 
Then do the same inside.
 
 
Clouds are there, because without clouds there can be no lightning -- DARK clouds are there, thoughts. 
Somebody has insulted you, 
somebody has laughed at you, 
somebody has said this or that... 
many clouds, dark clouds in the inner sky and much lightning. 
 
 
Watch! 
 
 
It is a beautiful scene -- terrible also, because you don't understand. 
 
It is mysterious, and if mystery is not understood it becomes terrible, you are afraid of it. And whenever a mystery is understood, it becomes a grace, a gift, because now you have the keys -- and with keys you are the master.
 
You don't control it, 
you simply become a master 
when you are aware. 
 
And the more you become aware, 
the more inwards you penetrate, 
because awareness is a going-inwards,
it always goes inwards: 
more aware, more in; 
totally aware, perfectly in; 
 
less aware, more out; 
unconscious -- you are completely out, 
out of your house wandering around. 
 
 
 
Unconsciousness is a wandering outside; 
 
consciousness is a deepening of the inside.
 
 
 
So look!
-- and when anger is not, it will be difficult to look: what to look at? 
 
The sky is so vacant, and you are not yet capable of looking at emptiness. 
 
When anger is there, look, watch, and soon you will see a change. 
 
The moment the watcher comes in, 
the anger has already started becoming cool, the heat is lost. 
 
Then you can understand that the heat is given by you; your identification with it makes it hot, and the moment you feel it is not hot, the fear is gone, and you feel unidentified with it, different, a distance. 
 
It is there, lightning around you,
but you are not it. 
 
A hill starts rising upwards. 
 
You become a watcher: 
down in the valley, much lightning... distance grows more and more... and a moment comes when suddenly you are not joined to it at all. 
 
The identity is broken, 
and the moment the identity breaks, 
IMMEDIATELY the whole hot process becomes a cool process -- anger becomes compassion.
 
 
 
Sex is a hot process, 
love is not. 
 
 
 
But all over the world people always talk about warm love. 
 
Love is not warm; 
 
love is absolutely cool, 
but not cold
-- it is not cold 
because it is not dead. 
It is cool, just like a cool breeze. 
But it is not hot, not warm. 
 
Because of the identification with sex, 
the conception has come to the mind that love should be warm. 
 
Sex IS hot. 
It is electricity, and you are identified with it. 
 
The more love, the more coolness
-- you may even feel cool love as cold; 
 
 
 
that is your misunderstanding, 
because you feel love has to be hot. 
 
It cannot be. 
 
 
 
The SAME energy, when not identified with, becomes cool. 
 
Compassion is cool, 
and if your compassion is still hot, 
understand it is not compassion.
 
There are people who are too hot, and they think they have much compassion. 
 
They want to transform the society, 
they want to change the structure, 
they want to do this and that, 
they want to bring a utopia into the world: 
the revolutionaries, 
the communists, 
the utopians -- and they are very hot.
 
And they think they have compassion -- no, they have only anger. 
 
The object has changed. 
 
Now their anger has a new object, a very impersonal object
-- the society, 
the structure of the society, 
the state, 
the situation. 
 
They are very hot people. 
 
Lenin, or Stalin, or Trotsky -- they are hot people but they are not against anybody in particular, they are against a structure. 
Gandhi is a hot person -- against the British Empire. 
 
The object is impersonal, 
that's why you cannot feel that he is angry -- but he IS angry. 
 
He wants to change something in the outside world, and wants to change it so immediately that he is impatient, fighting. 
 
The fighting may choose nonviolence as the means, but the fighting IS violence. 
 
 
Fight as such is violence. 
 
 
You can choose nonviolent means to fight -- women have always chosen them. 
Gandhi did nothing else, he simply used a feminine trick.
 
If a husband wants to fight, 
he will beat his wife; 
and 
if the wife wants to fight, 
she will beat herself. 
 
This is as old as woman -- and woman is older than man! 
 
She will start beating herself; 
that is her way to fight. 
She is violent, violent against herself.
 
And remember, 
beating a woman you will feel guilty, and sooner or later you will have to come down and make a compromise. 
 
But beating herself, she never feels guilty. 
So either you beat a woman and you feel guilty, or she beats herself and then also you feel guilty 
-- that you created the situation in which she is beating herself. 
In both cases she wins.
 
 
The British Empire was defeated because it was a male aggressive force, and the British Empire could not understand this feminine fight of Gandhi's: he will fast unto death -- and then the whole British mind will feel guilty. Now you cannot kill this man, because he is not fighting in any way with you, he is simply purifying his own soul -- the old feminine trick, but it worked.
 
There was only one way to defeat Gandhi, and that was impossible.
 
It was for Churchill to go on a fast unto death, and that was impossible. 
 
Either you are hot against someone in particular or just hot against some structure in general, but the heat remains.
 
A Lenin is not compassion, cannot be. 
 
 
 
 
Buddha is compassion
-- not fighting at all with anything, simply being and allowing things to be as they are; they move on their own. 
 
 
 
 
Societies change on their own, 
there is no need to change them; 
they change as trees change in season. 
Societies change on their own -- old societies die on their own, there is no need to destroy them! 
And new societies are born just like new children, new babies, on their own. 
There is no need to force an abortion, it goes on automatically by itself. 
 
 
Things move and change. 
 
 
And this is the paradox: 
that they go on moving and changing and still in a sense they remain the same -- because there will be people who are poor, and there will be people who are rich; there will be people who are helpless, powerless, and there will be people who have power over them. 
Classes cannot disappear -- that is not in the nature of things. 
Human society can never become classless.
 
Classes can change. 
 
Now in Russia, there are not the poor and the rich but the governed and the governors -- they are there now. 
 
Now a new class division has arisen: 
the bureaucrats and the ordinary people, 
the managers and the managed
-- the same, it makes no difference. 
 
If now Tamerlane was born in Soviet Russia, he would become the prime minister. 
If Ford was born in Soviet Russia, he would become the general secretary of the communist party, he would manage from there.
 
Situations go on changing, but in a subtle sense they remain the same. 
The managers, the managed; the governors, the governed; the rich, the poor -- they remain. 
You cannot change it, because society exists through contradiction. 
 
 
 
A real man of compassion will be cool; 
he cannot be a revolutionary really, because revolution needs a very hot mind and heart and body.
 
No control, no expression on others, more awareness -- and then consciousness shifts from the periphery to the center.
 
 
 
Now try to understand this beautiful anecdote.
 
 
A ZEN STUDENT CAME TO BANKEI AND SAID: 
'MASTER, I HAVE AN UNGOVERNABLE TEMPER -- HOW CAN I CURE IT?'
 
 
He has accepted one thing, that he has an ungovernable temper; 
now he wants to cure it. 
 
Whenever there is a disease, 
first try to find whether there is really disease or a misunderstanding, 
because if there is a real disease then it can be cured, 
but if it is not a real disease, just a misunderstanding, then no medicine will help. 
Rather, on the contrary, every medicine that is given to you will be harmful. 
 
So first be perfectly clear about a disease, 
whether it is there or not, 
or whether you are simply imagining it, 
or whether you are simply thinking that it is there. 
 
It may not be there at all; 
it may be simply a misunderstanding. 
 
And the way man is confused, many of his diseases don't exist at all -- he simply believes they are there.
 
You also are in the same boat
so try to understand this story very deeply; 
it may be helpful to you.
 
The student said,
 
 
'MASTER, I HAVE AN UNGOVERNABLE TEMPER -- HOW CAN I CURE IT?'
 
 
The disease is accepted, 
he does not doubt it; 
he is asking for the cure.
 
Never ask for the cure
 
First try to find out whether the disease exists or not. 
 
First move into the disease and diagnose it, 
decipher it, scrutinize it; 
move into the disease first before you ask for a cure. 
 
Don't accept any disease just on the surface, because the surface is where others meet you, and the surface is where others reflect in you, and the surface is where others color you. 
 
It may not be a disease at all, 
it may be just the reflection of others.
 
It is just like a silent lake, 
and you stand on the bank of the lake with your orange robe, and the water near you looks orange, reflects you. 
The lake may think that it has become orange. 
 
How to get rid of it? 
Where to find the cure
Whom to ask?
 
Don't go to the experts immediately. 
 
 
First try to find out whether it is really a disease or just a reflection. 
 
 
Just being alert will do much: 
many of your diseases will simply disappear without any cure, no medicine is needed.
 
 
'SHOW ME THIS TEMPER,' 
SAID BANKEI, 
'IT SOUNDS FASCINATING.'
 
 
A man like Bankei immediately starts working on the disease, not on the cure
 
He is not a psychoanalyst; 
a psychoanalyst starts working for the cure 
-- and that is the difference. 
 
Now new trends in psychiatry are coming up which start working on the disease, not on the cure
 
New trends are developing: they are nearer to reality, and nearer to zen, and nearer to religion. 
 
Within this century psychiatry will take on a more religious color, and then it will not be just a therapy, it will REALLY become a healing force -- because therapy thinks of a cure, and a healing force brings your consciousness to the disease. 
 
Out of a hundred diseases, ninety-nine will disappear simply by bringing your consciousness to them. 
 
They are false diseases; 
they exist because you are standing with your back towards them. 
 
Face them, and they go, and they disappear. 
 
 
 
That is the meaning of encounter 
-- and encounter groups can be helpful, 
because the whole message is how to encounter things as they are. 
 
 
 
Don't think of cure, 
don't think of medicine, 
don't think of what to do; 
 
the real thing is, first, to know what is there.
 
 
 
Mind has deceived you in so many ways that a disease appears on the surface but there is no disease deep down; or a disease appears on the surface, but you move within and you find there are other diseases, and that was just a trick to deceive you, that was not the real disease.
 
 
 
A man came to me and he said,
'My mind is very much disturbed. I am continuously tense, anxiety is there, I cannot sleep. So give me some technique of meditation -- how to be silent and at peace.'
 
I asked him, 
'What is really the problem? 
Do you really want to be at peace with yourself?'
 
He said, 
'Yes, I am a seeker, and I have been to Sri Aurobindo's ashram, and I have been to Sri Raman's ashram, and I have been everywhere, and nothing helps.'
 
So I asked him, 
'Have you ever thought about it -- that when nothing helps maybe the disease is false? 
Or that you have labeled it falsely? 
Or that the container contains something else which is not written on it? 
You easily accept that Sri Aurobindo failed, Sri Raman failed, and you have moved all around....' 
 
And he was feeling very victorious that everybody had failed, and nobody had been able to help, that everybody was bogus. 
 
And then I told him, 
'Sooner or later you will go and say the same about me also, 
because I don't see that you are a spiritual seeker, I don't see that you are really interested in being at peace with yourself. 
Just tell me, what is your anxiety? 
What is your tension? 
Just go on telling me what thoughts come continuously to you, and why you go on thinking about them.'
 
He said,
'Not many, only one thought: I had a son, he is still alive -- but no more a son to me. I have thrown him out. I am a rich man, and he had fallen in love with a girl not of my caste, and economically also below my status, uneducated. And I told the boy, "If you want to marry this girl then never come back to this house." And he never came back.'And now I am getting old. The boy lives in poverty with the girl, and I continuously think about the boy, and THIS is my trouble. You give me some technique of meditation.' 
 
I said: 
'How will this technique of meditation help? 
-- because the technique of meditation will not bring the boy home. 
And this is such a simple thing, 
there is no need to go to Aurobindo, 
there is no need to go to Sri Raman or come to me. 
A sword is not needed for your problem, a needle will do. 
You are looking for swords, and then swords prove failures because you need only a needle. 
This is not a spiritual problem, just ego. 
Why shouldn't one fall in love with a girl who is economically below one's status? 
Is love something economical? 
Something to think of in terms of finance, economics, money, wealth, status?'
 
 
I told him one story: 
One marriage agent came to a young man and told him, 
'I have got a very beautiful girl, just exactly fit for you.'
 
The boy said, 
'Don't bother me. I am not interested.'
 
The marriage agent said, 
'I know, but don't be worried, I have another girl who will bring five thousand rupees in dowry.'
 
The young man said,
'Stop talking nonsense. I am not interested in money either! You simply go.'
 
The man said, 
'I know. You don't bother! If five thousand is not enough, I have another girl who will bring twenty-five thousand rupees in dowry.'
 
The boy said
'You simply get out of my room, because if ever I get married, it is for me to think about, it is not a question for an agent to settle. You simply get out of it! Don't make me angry!'
 
The agent said,
'Okay, now I understand. You are not interested in beauty, you are not interested in money. I have a girl who comes from a family of long tradition, a very famous family -- everybody knows about it, and four prime ministers have come from that family in the past. So you are interested in family, right?'
 
Now by this time the boy was very very angry and he wanted to physically throw this man out. And when by physically forcing him he was just throwing him out of the door, he said, 
'If I ever get married it will be for love and nothing else.'
 
The agent said, 
'Then why in the first place didn't you tell me? I have those kinds of girls too.'
 
 
I told this man this story.
 
Love is not manageable, 
it is simply something that happens, and the moment you try to manage it everything misfires.
 
So I told that man,
'Just go and ask your son's forgiveness -- that's what is needed. 
No meditation technique, no Aurobindo, no Raman, no Osho, nobody can help you. 
Simply go to your boy and ask his forgiveness! -- that's what is needed. 
Accept and welcome him back. 
It is just the ego that is troubling you.
And if EGO is troubling you then the disease is different. 
You seek meditation, and you think through meditation silence will be possible? No.'
 
 
Meditation can be a help only to that person who has come to a right understanding with his inner diseases, when he has come to understand which disease is false, which disease is wrongly identified, and which disease is not there at all -- the container is empty.
 
When one has come to an understanding, a deep understanding with all one's diseases, then ninety-nine percent of the diseases disappear -- because you can do something and they disappear. 
 
 
 
 
Then only one thing remains, 
and that one thing is spiritual search.... 
 
 
 
 
A deep anguish, unrelated to this world, not related with anything in this world: 
son, father, money, prestige, power -- nothing. 
 
It is not related to them, 
it is simply existential. 
 
 
 
 
Deep down, if you can pinpoint it, 
it is HOW TO KNOW ONESELF. 
 
Who am I? 
 
 
 
 
Then this anguish becomes the search. 
Then meditation can help -- never before it. 
 
 
Before it, other things are needed: 
needles will do, 
why carry a sword unnecessarily? 
 
And where needles will do, swords will be failures. 
 
This is what is happening to millions of people all around the world.
 
This Bankei is a master. 
He immediately got to the point, to the business.
 
 
'SHOW ME THIS TEMPER,' 
said he,
'IT SOUNDS FASCINATING.'
 
 
It sounds fascinating, really. 
 
Why does this Bankei say it sounds fascinating? -- because the whole thing is false. 
 
This boy, this student has never looked within. 
He is seeking for a method and he has not diagnosed what his disease is.
 
 
'I HAVEN'T GOT IT RIGHT NOW,' 
SAID THE STUDENT,
'SO I CAN'T SHOW IT TO YOU.'
 
 
You cannot manage to bring about anger, can you? 
 
If I tell you: 'Be angry right now,' what will you do? 
 
Even if you act, even if you manage somehow to pretend, it will not be anger, because deep down you will remain cool and acting. 
 
It happens! 
 
What does it mean, 'it happens'? 
 
It means it happens only when you are unconscious. 
 
If you TRY to bring it, you are conscious.
It cannot happen when you are conscious, 
 
it can happen only when you are unconscious. 
 
Unconsciousness is a MUST -- without it anger cannot happen. 
 
But still, the boy said:
 
 
'I HAVEN'T GOT IT RIGHT NOW, SO I CAN'T SHOW IT TO YOU.' 
 
'WELL THEN,' 
SAID BANKEI, 
'BRING IT TO ME WHEN YOU HAVE IT.'  
 
'BUT I CAN'T BRING IT JUST WHEN I HAPPEN TO HAVE IT,' 
PROTESTED THE STUDENT.
'IT ARISES UNEXPECTEDLY, AND I WOULD SURELY LOSE IT BEFORE I GOT IT TO YOU.'
 
 
Now, Bankei has put him on the right path. 
 
He has already moved along, 
he is already nearing the goal, 
because he is now becoming aware of things of which he was never aware. 
 
 
The first thing he becomes aware of is that he cannot produce it right now. 
 
It cannot be produced; 
it happens when it happens 
-- it is an unconscious force, 
you cannot bring it about consciously. 
 
That means if he goes further, 
the next step will be that he remains conscious, 
and if you remain conscious it cannot happen.
 
Even while anger is happening, 
if you suddenly become conscious it drops
 
Try it. 
 
Just in the middle, when you are feeling very hot and would like to commit murder, suddenly become aware, and you will feel something has changed: 
a gear inside 
-- you can feel the click. 
 
Something has changed, 
now it is no more the same thing. 
 
Your inner being has relaxed. 
 
It may take time for your outer layer to relax, 
but the inner being has already relaxed. 
 
The cooperation is broken; 
now you are not identified.
 
 
 
Gurdjieff used to play a very beautiful trick on his disciples. 
 
You are sitting here, and he will create a situation; 
he will tell you, 
'Somebody, A, is coming, and when he comes I will behave rudely with him, very rudely -- and you all have to help me.'
 
Then A comes and Gurdjieff laughs and he says, 
'You are looking a perfect fool!'
 
-- and everybody looks at the man and shows him that everybody agrees. 
 
Then Gurdjieff will say nasty things about this man, and everybody nods and feels in agreement. 
 
The man gets angrier and angrier, and Gurdjieff will go on and on, and everybody nods as if there is complete agreement, and the man becomes hotter and hotter -- and then he explodes. 
And when he explodes, suddenly Gurdjieff says 
 
'Stop and look!'
 
Something inside relaxes. 
Immediately the man understands he has been moved into a situation, 
he has become angry
-- and the moment he realizes that this is a situation, that Gurdjieff has played a trick, the gear changes: 
he becomes alert, aware. 
 
The body will take a little time to cool down, 
but deep at the center, 
there everything is cool and he can look at himself now.
 
The student is already on the path 
-- Bankei has put him immediately on the path. 
 
The first thing he has become aware of is: 
'I cannot show it to you right now, because it is not there.'
 
 
'WELL THEN, 
BRING IT TO ME WHEN YOU HAVE IT.'
 
 
A second step has been taken.
 
 
'BUT I CAN'T BRING IT JUST WHEN I HAPPEN TO HAVE IT,' PROTESTED THE STUDENT. 'IT ARISES UNEXPECTEDLY.'
 
 
'I don't know when it will arise. I may be very far away, you may not be available, and, moreover, even if I bring it to you, by the time I reach you it will not be there.' 
 
He has already arrived at a deep understanding.
 
You cannot bring anger to me, can you? ... 
 
Because in the very effort to bring it, you will become aware. If you are aware, the grip is lost; it starts subsiding. By the time you have reached me it will be no more.
 
And it was easier to reach Bankei; 
it is difficult to reach me, 
you will have to pass through Mukta. 
By the time the appointment is given and by the time you reach me, it will not be there. 
Hence the appointment -- because otherwise you will bring problems unnecessarily. 
 
They drop automatically by themselves -- and if they persist, then they are WORTH bringing to me.
 
By the time you come to me you will have already passed over it; and if you understand, that means that things that come and go are not worth paying any attention to -- they come and go. 
 
 
You always remain, 
they come and go. 
 
 
YOU are the thing to be more attentive about, not things that come and go -- they are like seasons, climate changes: 
in the morning it was different, 
in the evening it is again different. 
 
 
It changes. 
 
 
Find out that which doesn't change.
 
 
The student has already reached a beautiful understanding. He says:
 
 
'UNEXPECTEDLY IT ARISES, AND I WOULD SURELY LOSE IT BEFORE I GOT IT TO YOU.'
 
'IN THAT CASE,' 
SAID BANKEI, 
'IT CANNOT BE PART OF YOUR TRUE NATURE.'
 
 
... Because true nature is always there.
 
It never arises and never sets, 
it is always there. 
 
Anger arises, goes; 
hate arises, goes; 
your so-called love arises, goes. 
 
Your nature is always there.
 
So don't be too bothered and concerned with all that comes and goes; 
otherwise you can remain concerned with it for years and years, and lives and lives, and you will never come to the point.
 
 
That's why Freudian psychoanalysis never serves much purpose. 
The patient lies down on the couch for years together -- three years, four years, five years, he goes on talking, talking about things that come and go. 
 
Remember, 
the whole Freudian analysis is concerned with things that come and go: 
what happened in your childhood, 
what happened in your youth, 
what happened in your sex life, 
what happened in your relations with others 
-- it goes on and on! 
 
It is concerned with what happened, not to whom it happened -- and that is the difference between Bankei and Freud.
 
If you are concerned with what happened then... so much has happened. 
 
Even in twenty- four hours so much happens that if you relate it, it will take years -- and you go on relating. 
It is just like talking about the weather for your whole life, how it has been: sometimes very hot, sometimes very cloudy, sometimes rainy, sometimes this and that. 
 
But what is the point of it all?
And what happens? 
How does the psychoanalysis help a patient? 
 
It helps a little. 
It simply gives time, that's all. 
 
For two years you are continuously talking about things that happened. 
These two years, or one year, or even more, just give you time; the wound heals automatically, you become readjusted again. 
 
Of course, a certain understanding also arises, the understanding that arises when you go backwards, and come forwards, move like a shuttle in your memory. 
 
A certain understanding arises because you have to watch your memories. 
 
 
 
Because of this watching... 
but that is not the main thing.
 
 
 
Freud is not concerned with your witnessing. 
 
He thinks that just by relating, telling your past, bringing it out through words, verbalization, something deep is changing. 
 
Nothing deep is changing. 
 
A little garbage is thrown out. 
 
Nobody listened to you, and Freud and his psychoanalysts are listening to you so attentively. 
 
Of course, you have to pay for it. 
They are professional listeners. 
 
They help in a way, because you would like to talk to someone intimately -- even that helps. 
 
That's why people talk about their miseries; 
they feel a little relaxed, somebody has heard patiently, with compassion. 
 
But now nobody listens, 
nobody has that much time.
 
 
Bertrand Russell has written a small story. 
In the coming century, the twenty-first century, there will be a great profession of professional listeners. 
 
In every neighborhood, every four or five houses there will be a house with a sign: Professional Listener -- that is what psychoanalysis is -- because nobody will have time, everybody will be in such a hurry. 
 
The wife will not be able to talk to the husband, 
the husband will not be able to talk to the wife, 
people will make love through phone calls, 
or will see each other on the television screen. 
 
That is going to happen, 
because what is the use of going to meet a friend when you can see him on the television screen, he can see you? 
 
Phones will have screens also so that you can see your friend talking to you, he can see you talking, so what is the point? 
 
... Because what will you do just sitting in front of each other in a room? 
 
It is happening already: 
the distance is covered by the telephone and the television. 
Contact will be lost, so professional listeners will be needed.
 
You go to psychoanalysts and they listen like a friend. 
Of course you have to pay -- and psychoanalysis is the most costly thing in the world now, only very rich people can afford it. 
People boast about it: 'I have been in psychoanalysis for five years. How many years have you been in it?' 
Poor people cannot afford it.
 
 
 
But the Eastern methods of meditation have a different attitude: 
 
they are not concerned with what happened to you, 
they are concerned with to whom it happened. 
 
 
 
Find out: to whom?
 
 
 
Lying down on a Freudian couch you are concerned with the objects of the mind. 
 
Sitting in a zen monastery you are concerned with to whom it happened -- 
 
not the objects 
but the subject.
 
 
'IN THAT CASE,' 
SAID BANKEI, 
'IT CANNOT BE PART OF YOUR TRUE NATURE. 
IF IT WERE,YOU COULD SHOW IT TO ME AT ANY TIME. 
WHEN YOU WERE BORN YOU DID NOT HAVE IT, AND YOUR PARENTS DID NOT GIVE IT TO YOU -- SO IT MUST COME INTO YOU FROM THE OUTSIDE. 
 
I SUGGEST THAT WHENEVER IT GETS INTO YOU, YOU BEAT YOURSELF WITH A STICK UNTIL THE TEMPER CAN'T STAND IT, AND RUNS AWAY.'
 
 
He is simply joking -- don't start doing it, 
don't take the stick literally.
 
In zen, awareness is called the stick by which you beat yourself. 
 
There is no other way to beat yourself, 
because if you take an ordinary stick the body will be beaten, not you. 
 
You can kill the body, but not YOU. 
 
To beat with a stick means: 
when you feel angry, 
continuously be aware; 
bring awareness to it, 
become alert, 
conscious, 
and beat with the stick of awareness continuously inside, 
 
 
UNTIL THE TEMPER CAN'T STAND IT AND RUNS AWAY. 
 
 
The only thing that the temper CAN'T stand is awareness. 
 
 
Just beating your body won't do. 
 
 
That's what people have been doing -- beating others' bodies or their own. 
 
 
That's not Bankei's meaning -- he is joking, and he is indicating a symbolic term zen people use for awareness: the stick one has to beat oneself with.
 
 
 
In the zen tradition, when a master dies he gives his stick, the staff, to his chief disciple, to him whom he chooses as his heir, he who is going to replace him. 
He gives him the stick, the staff, that he carried his whole life. 
The meaning is that he to whom this stick is given has attained to the inner stick -- to awareness. 
 
To receive the stick of the master is the greatest gift, because he accepts through it, agrees, recognizes, that now your inner stick is born; you have become aware of what happens to you, to WHOM it happens. 
 
The distinction is there. 
The gap has come in, the space is there; 
now the periphery and your center are not identified.
 
 
Said Bankei, 
 
'I SUGGEST THAT WHENEVER IT GETS INTO YOU, this anger, it must be coming from outside. 
You didn't have it when you were born; 
nobody, not your parents or anybody, presented it to you as a gift, so from where is it coming? 
 
It must be coming from outside, 
the periphery must be touching other peripheries. 
 
From there, you must be getting the ripples and the waves
 
So be conscious'
 
-- because the moment you are conscious you are suddenly thrown to the center.
 
 
 
Be unconscious and you live on the periphery.
 
Be conscious and you are thrown to the center.
 
 
 
And from the center you can see what is happening on the periphery. 
 
Then if two people touch on the periphery, 
then two people will create trouble on the periphery, 
 
but it will not be any trouble for you. 
 
You can laugh, 
you can enjoy it, 
you can say, 
'It sounds fascinating.'
 
 
 
It happened: 
Buddha was passing near a village;
a few people came and they abused him very badly, said nasty things, used vulgar words -- and he just stood there. 
They got a little puzzled, because he was not reacting. 
Then somebody from the crowd asked, 
'Why are you silent? Answer what we are saying!'
 
Buddha said, 
'You came a little late. You should have come ten years ago, because then I would have reacted. 
But now I am not there where you are doing these things to me; a distance has arisen. 
 
Now I have moved to the center where you cannot touch me. 
 
You came a little late. I am sorry for you, but I enjoy it. 
Now I am in a hurry, because in the other village where I am going, people will be waiting for me. 
If you are not yet finished, then I will pass back by the same route. You can come again. IT SOUNDS FASCINATING.'
 
They were puzzled. 
What to do with such a man? 
 
Another from the crowd asked, 
'Really, are you not going to say anything?'
 
Buddha said, 
'In the village I have come from just now, people came with many sweets to present to me, but I take things only when I am hungry, and I was not hungry, so I gave them back their sweets. I ask you, what will they do?'
 
So the man said,
'Of course, they will go in the village and give those sweets as PRASAD to people.'
 
So Buddha started laughing and he said, 
'You are really in trouble, you are in a mess -- what will you do? 
You brought these vulgar words to me, and I say I am not hungry -- so now take them back! 
 
And I feel very sorry for your village, because people will get such vulgar things, vulgar words in their prasad.'
 
 
 
When you are at the center, 
IT SOUNDS FASCINATING -- you can enjoy it. 
 
 
When you are cool you can enjoy the whole world. 
 
When you are hot you cannot enjoy it, 
 
 
because you get so much into it; 
you are lost, 
you get identified. 
 
 
You become so messed up in it, 
how can you enjoy it?
 
 
This may sound paradoxical, 
but I tell you: 
only a buddha enjoys this world. 
 
 
Then everything sounds fascinating.
 
 
 
 
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:20170816153218j:image
 
上記は独学で和訳してみました。
その後すでに和訳されている本をみつけましたσ(^_^;)
この講話の和訳された本はこちらです。
f:id:premmashal:20170816180217j:image
 

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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 
 
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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
 
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この講話の和訳された本はこちらです。
no water no moon
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Osho Transformation Tarot

Osho Transformation Tarot

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