osho tarot

osho transformation tarot

Beyond the Small Family

Beyond the Small Family 
 
f:id:premmashal:20170722182551j:image
 
Beyond the Small Family / 小さな家族を超えて
 
” No one is my mother…”
 
誰も私の母ではない…
 
 
 
commentary(解説)…
 
人は神(存在)の一部分として生まれます、
人は全体の一部分です。
Man is born as part of the divine,
as part of the totality, the whole.
 
 
執着そのものは、
もっと偉大な全体の中へと入っていくのを
あなたに許さないだろう。
That very attachment, will not allow you to enter into the greater whole.
 
 
 
osho…
 
エスにしてはとても厳しく見える、
とても神秘的なイエスが言ったものがある。
 
 
エスは群衆に話していた
そして誰かが言った、
 
「イエス、あなたの母親が外で待っていますが、
群衆がとても大きいので中に入ることができません、
彼女はあなたに会いたいそうです。」
 
 
エスは言った、
 
 
「誰1人も私の母親ではない。
No one is my mother.
 
その女性に伝えてくれ、
誰1人も私の母親ではないと。」
 
 
…とても厳しく、無礼にみえる。
 
 
しかし
エスは無礼になることはできない
彼は厳しくなることはできない。
 
しかし
ときには真実は無礼で、厳しい。
 
 
そして
エスは嘘をつくことができない、
彼は正しい
 
「誰1人も私の母親ではない。」
 
 
 
 
こんなことがあった、
エスは小さな子供だった
エス父親と母親は
年に一度のお祭りでユダヤ教の偉大な寺院に来ていた。
 
エスは群衆の中のどこかでいなくなった、
だから両親は捜しに捜した、
そして夕方になり
…彼らはとても動揺し心配した…
彼らはやっとイエスを見つけることができた。
 
 
エスは何人かの学者たちと一緒に座っていた、
彼はただの子供だった、
彼は学者たちと一緒に知られていないことについて議論をしていた。
 
 
そこでイエス父親は言った、
 
「イエス、ここでなにをしているのかい?
私たちは一日中心配したんだよ。」
 
 
 イエスは言った、
 
「私のことは心配しないてください。
私は私の父のお仕事のようすを見ていたのです。」
 
 
父親は言った、
 
「私はおまえの父親だよ
…どんなタイプの仕事のようすをここで見ているのかい?
私は大工だぞ。」
 
 
エスは言った、
 
「私の父は天にいます。
あなたは私の父ではありません。」
 
 
 
 
子供が母親の身体から離れ去らなくてはならないように、
そうしなければ子供は母親の子宮の中で死んでしまうだろう
…子供は子宮から外に出ていかなくてはならない…
それと同じことが精神的にも起こる。
 
 
ある日子供は
父親と母親の子宮から
外に出ていかなくてはならない。
 
 
 
肉体だけではなく…精神的に、
精神的にだけではなく…霊的に。
 
 
 
そして
霊的な子供が生まれるとき、
彼は完全に過去から離脱し、
完全に過去をうち壊したとき、
そのときはじめて彼は自身になれ、
独立した実存で、
彼自身の足で立つ。
 
 
彼は在る!
 
 
これの前までは
彼はただ
母親、または、
父親、または、
家族の一部分だった、
 
彼はけっして彼自身ではなかった。
 
 
 
(from no water no moon)
 
 
 
もしあなたが家族と恋に落ちたら、
その愛を超えなければならない。
 
さもなければ、
その愛そのものが、
その執着そのものが、 
もっと偉大な全体の中へと
入っていくのをあなたに許さないだろう。
 
 
 
(from come follow me vol.2)
 
 
 
 
from osho talks
oshoの講話より
 
from osho transformation tarot
osho transformation タロット より
 
No Water, No Moon
 
Talks on Zen Stories
 
Talks given from 11/08/74 am to 20/08/74 am 
English Discourse series
 
Chapter 8
Chapter title: The Giver Should Be Thankful
18 August 1974 am in Buddha Hall
 
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
 
Come Follow To You, Vol 2
 
Reflections on Jesus of Nazareth
 
Talks given from 31/10/75 am to 10/11/75 am
English Discourse series
11 Chapters
 
Originally the series was published as "Come Follow Me, Vols 1 + 2". 
Later to be republished as four volumes under the title "Come Follow To You".
 
Chapter 5
Chapter title: And Who Are My Brethren? 
4 November 1975 am in Buddha Hall
 
この全講話の英語のダウンロードpdfはこちら。
 
 
 
 
No Water, No Moon
The Giver Should Be Thankful
chapter 8 の英語の全講話と、
 
Come Follow To You, Vol 2
And Who Are My Brethren? 
chapter 5 の英語の全講話です。
 
 
 
(上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
 
 
以下の英語の講話はこのお話しの全てです。
翻訳とかできるような実力はないので…
まだ以下の英語の講話を全部訳すことができていませんが…
いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)
 
素晴らしいお話しなので英語で読める方は
是非読んでみてください。)
 
 
 
No Water, No Moon
The Giver Should Be Thankful
 
 
 
THE MASTER SEISTSU REQUIRED LARGER PREMISES AS THE BUILDING HE WAS TEACHING IN WAS VERY OVERCROWDED.
 
UMEZU, A MERCHANT, DECIDED TO DONATE FIVE HUNDRED PIECES OF GOLD FOR THE CONSTRUCTION OF A NEW BUILDING.
 
UMEZU TOOK THE MONEY TO THE TEACHER AND SEISTSU SAID, 
”ALL RIGHT, I WILL TAKE IT.”
 
UMEZU GAVE THE SACK OF GOLD TO SEISTSU, BUT HE WAS VERY DISSATISFIED WITH THE ATTITUDE OF THE TEACHER AS THE AMOUNT HE HAD GIVEN WAS VERY GREAT – ONE COULD LIVE FOR A WHOLE YEAR ON THREE PIECES OF GOLD, AND THE TEACHER HAD NOT EVEN THANKED HIM.
 
”IN THAT SACK THERE ARE FIVE HUNDRED PIECES OF GOLD,” 
 
HINTED UMEZU. 
 
YOU TOLD ME THAT BEFORE,” 
 
SAID SEISTSU.
 
”EVEN IF I AM A WEALTHY MERCHANT, FIVE HUNDRED PIECES OF GOLD IS A LOT OF MONEY,” 
 
SAID UMEZU.
 
”DO YOU WANT ME TO THANK YOU FOR IT?” 
 
SAID SEISTSU. 
 
”YOU OUGHT TO,” 
 
SAID UMEZU.
 
”WHY SHOULD I?” 
 
SAID SEISTSU. 
 
”THE GIVER SHOULD BE THANKFUL.”
 
 
 
 
There are only two ways to live your life, 
only two ways to be: 
 
one is the right way, 
the other is the wrong way. 
 
The right is to give, to share, to love. 
The wrong is to snatch, to exploit, to accumulate. 
 
 
 
Love and money are the symbols of these two ways. 
 
 
 
Love is the right way 
and 
money is the wrong way. 
 
 
Everybody is living the wrong way.
 
Why does it happen? 
What are the dynamics of it? 
Why does everybody go wrong? 
Where are the rules? 
 
So we will have to penetrate deeply, only then will you be able to understand this beautiful story. 
 
And if you cannot understand this story, you cannot understand Buddha, Jesus, Mahavira. 
 
No, it is impossible, 
because they moved on the path of love, 
you move on the path of money, 
and these two ways never meet. 
They cannot meet.
 
Sometimes, even if you try to understand Mahavira, Buddha, Jesus, you try to understand them in terms of money. 
 
Jainas go on relating how much Mahavira renounced – ’how much’ is the point. 
 
If Mahavira had been the son of a beggar, no Jaina would worship him. 
 
He was the son of a great king. 
He had a big kingdom, much money, gold, diamonds – and he renounced them. 
Suddenly he becomes important to you. 
The importance is in the money that he renounced, not in him.
 
Even if you approach Mahavira, you approach him through money. 
What an absurdity. 
 
And then Jainas go on emphasizing the fact, exaggerating it, because the kingdom was really not so great. It was a small principality – because in India at that time there were two thousand kingdoms – it was just like a small district. 
 
And Mahavira’s father was also not very rich, but rich, of course. When first they looked at Mahavira because he had renounced the money, he became very important. Then they started to exaggerate the amount of money that he had renounced. 
And now they have gone to fantastic, absurd lengths; whatsoever they say is simply wrong. 
And then Mahavira becomes important through the money he renounces. 
 
What is really important in your eyes?
 
Why does it happen that not a single tirthankara of the Jainas comes from an ordinary family? – all the twenty-four are the sons of kings. 
 
Why does it happen that not a single poor man could become a Hindu avatar
 
Why only Rama, Krishna – the kings? 
 
Why does it happen that not a single poor man could become a Buddha – only Gautam Siddhartha, the prince? 
 
How does it happen?
 
All three religions were born in India, and they are the greatest! 
 
Not that a tirthankara is not born in a poor family, but you will not recognize him. 
 
Not that a buddha is not born in a beggar’s house, but if he is, you will not recognize him. Your recognition can only be through the money he renounces. Buddha is worthless – the money he renounces is the real thing. That attracts you, that hypnotizes you.
 
A man on the path of money cannot understand the man on the path of love – it is impossible, they never meet. 
 
You can worship, but you will worship for the wrong reasons, because you cannot understand. 
 
Your worship is going to be based on something wrong. 
 
What is the mechanism?
 
First try to understand why love becomes so impossible, because that is the root – why you cannot love. 
 
If you can love, then money will never be the attachment, can never be. 
 
Why can’t you love? 
 
From the very beginning, something goes wrong in the mind of a child so he can’t love. 
 
One thing: love is a spontaneous phenomenon, you cannot manipulate it. 
 
If you start manipulating it you will miss it. 
 
This is the trouble with spontaneous things. 
 
Spontaneous things are beautiful, the most beautiful, but you cannot manipulate them. 
 
If you manipulate they become artificial, something goes wrong.
 
When a child is born you start manipulating his love, you say, 
 
”I am your father, love me,” 
 
as if love is a logical syllogism. 
 
”I am your father, therefore love me.” 
”I am your mother, therefore love me.” 
”He is your brother, therefore love him.” 
 
And love knows no ’therefore’, 
it is not a syllogism. 
 
We never wait for the child, so that love happens to him or her. 
 
We start manipulating, controlling, as if we are afraid that if he is left to his own spontaneity he may not love his mother – there is no necessity; he may not love his father – there is no inevitability. 
 
You cannot depend on it. 
He may, he may not.
 
So before the spontaneous happens, we start forcing the child. 
And the child has to yield, because he is helpless. 
 
He starts selling his love. 
Politics is born, 
he becomes a politician, 
he smiles, 
and deep down he is angry; 
he shows his love, and deep down there is no love – he hates the father. 
 
Every son hates, that’s why every society starts forcing the child to respect the father, to love the father. 
 
Because every culture is aware that the son will hate the father, so 
 
”Create the opposite before the hatred explodes.” 
 
Every daughter, every girl hates her mother, so 
 
”Love the mother, she is your mother. Respect her.” 
 
We are so afraid that we create the opposite just as a protection.
 
Why does a son hate his father? 
 
Not because he is bound to hate – there is a vicious circle. 
 
 
First, 
conflict is necessary, 
it is a natural part of growth. 
 
A child has to fight with his parents, otherwise he will never grow. 
 
And the fight starts the very first moment a child is born, the fight starts with birth. 
 
The child wants to be born 
and 
the mother wants to hold, 
 
that’s why there is so much pain.
 
Now physiologists say that the pain exists because of the conflict. 
 
The child wants to come out and the mother wants to hold him in – this is the conflict. 
 
That’s why there is so much pain in birth. 
 
Otherwise, in animals there is not much pain; in primitive societies there is no pain. 
 
 
Why does the birth become more painful, the more a woman is civilized? 
 
Because the more you are civilized, the more ego is there; a stronger ego is there.
 
 
The mother wants to hold the child in... an unconscious fear that the child is leaving her. 
 
And this will possess the whole life: that the child is leaving her. 
 
And the child has to leave, 
otherwise he will be dead in the womb. 
 
He has to kick the womb behind, go away from the womb – that is natural. 
 
And once a mother understands it, there is no pain in birth; then she helps the child to move away.
 
And if you help the child to move away, he will never hate you. 
 
 
This is the problem: 
if you don’t allow the child to move away, 
if you create barriers, 
because of those barriers he will hate you. 
 
And you are afraid of the hate, so you create the opposite. 
 
You force the child to love you and he is helpless, so he has to yield in his helplessness; not willingly – unwillingly. 
 
He has to yield. 
Hate remains deep down, and love becomes just a mask, a facade. 
 
The child is born and then every day he will move away from the mother. 
He has to, otherwise he will never be independent, he will never be his own self. 
 
He has to move, every day in every way, and the mother will not allow it: 
”Don’t go beyond this boundary. 
Don’t go outside the house. 
Don’t go on the street. 
Don’t play with that boy. Don’t move.”
 
The mother will create more and more boundaries. 
And the more boundaries that are created, the more the freedom is killed; the child suffers – hatred is born. 
 
Now what to do with this hatred? – the mother creates the opposite. 
But whenever you create the opposite, 
you have moved in the wrong direction.
 
 
 
This hatred has to be understood, accepted; 
not that the opposite has to be created. 
 
And you have to know that this is part of growth. 
 
The child has to move away, and you have to allow it more and more freedom. 
 
Of course you have to be very alert, because the child can harm himself.
 
So freedom should not become a chaos – and that is very delicate. 
 
But if you cut his whole freedom because the child may harm himself, then you are creating a hateful mind. 
 
And if a child starts hating his mother, 
he will not be able to love any woman ever, 
because the first woman has become associated with hatred. 
 
That’s why you hate your wife – because in the beginning you hated your mother, and you will never be at ease with a woman. 
 
A woman will always create an unease; 
she will attract you and she will repel you also. 
 
She will become the focus of your love but the love will be superficial, because if you couldn’t love your mother deeply, how can you love any other woman? 
 
Impossible!
 
And behind every love, there will be a running current of hatred. 
 
Love becomes divided, the opposite is hidden there – then everything becomes poisonous. 
 
The child will move more and more, and one day he will fall in love with another woman. 
That is the last break. 
 
On that day, really, the child is born. 
 
The ’birthbreak’ finished that day. 
 
It continues twenty years, twenty-five years; every day there is pain and conflict. 
 
Then the child as the final step falls in love with another woman – that is the breaking point. 
Now he has left the mother completely. 
Now another woman has entered. 
 
That’s why mothers can never be at ease with daughters-in-law – impossible! 
 
That’s why so many stories go around and around against the mother-in-law: they cannot be at ease. Impossible, because this is the enemy; this woman is the enemy, this man is the enemy, who has taken their child away completely.
 
 
 
There is a saying of Jesus – one of the most mysterious, impossible to reconcile with Jesus’ mind, and very dangerous, and the wording is also dangerous. 
 
Jesus says to his disciples, 
 
”Unless you hate your father and mother, you cannot come to me.” 
 
A man like Jesus, who says love is the path, who says God is love, who raises love to the highest possible peak and makes it equivalent to meditation, says, 
 
”Unless you hate your father and mother, you cannot come to me.” 
 
He is right, because unless Jesus becomes your father and mother.... You cannot come to a master unless you leave your father and mother completely – that is your complete past, past associations, past relationships – completely, totally. 
 
How can you come to a Jesus, how can you come to a master...? 
 
 
 
If you are still committed to the past, 
your present is burdened, 
your future is dark. 
 
 
 
You have to be uncommitted to the past, 
completely broken with the past, 
discontinued. 
 
Only then your present is light, and your future not a mechanical progression of the past.
 
 
 
Jesus is right: unless you hate your father and mother you can-not come to a master. 
 
That’s why, whenever you go to a master, your father and mother are very disturbed – it has to be so. 
 
They are never so disturbed
 
You can go to a prostitute – they will not be so disturbed; you can become an alcoholic – they will not be so disturbed.
 
But going to a Buddha or a Jesus... to a master, they are absolutely disturbed
 
Something in the unconscious says, 
 
”Now this is the last break. 
Now, if this boy or this girl goes to a master, 
then ’father’ and ’mother’ are completely closed” – the fear! 
 
Even if a son moves with a woman, the mother can have some relationship, some sort of relationship. 
 
But if the son moves with a Jesus, then all relationship is broken; then there is no possibility; Jesus demands total surrender. 
 
No woman can demand it, 
no husband can demand it; 
only a master can demand total surrender, 
no holding back.
 
The child has to move, and when a child becomes enlightened, 
then he is completely broken, completely, absolutely broken with all the past, with the mother, the father – everything.
 
 
 
 
There is another saying which is also very mysterious, looks very hard on the part of Jesus. 
 
He was talking to a crowd and then somebody said, 
 
”Jesus, your mother is waiting outside, and the crowd is so large she cannot come in, and she wants to see you.”
 
Jesus said, 
 
”No one is my mother. 
 
Tell that woman, no one is my mother”
 
– looks very hard, rude. 
 
But Jesus cannot be rude and he cannot be hard. 
But sometimes truth is rude, truth is hard. 
 
And Jesus cannot lie, he is right: 
 
”No one is my mother.”
 
 
 
 
Once it happened: 
Jesus was a small child and the father and mother had come to the great temple of the Jews for the annual festival. 
 
Jesus was lost somewhere in the crowd, so they tried and tried, and only by the evening – when they were very much disturbed, worried – only by the evening could they find him. 
 
He was sitting with some scholars, and he was just a child, and he was discussing things about the unknown with them. 
 
So his father said, 
 
”Jesus, what are you doing here? 
We have been worried about you the whole day.”
 
Jesus said, 
 
”Don’t be worried about me. 
I was looking after my father’s business.”
 
The father said, 
 
”I am your father – and what type of business are you looking after here? I am a carpenter.”
 
And Jesus said, 
 
”My father is there, up in heaven. 
You are not my father.”
 
Just as a child has to leave the body of the mother, otherwise he will be dead in the womb – he has to come out of the womb – the same happens mentally also. 
 
One day he has to come out of the father and mother’s womb. 
 
 
 
Not only physically – mentally; 
not only mentally – spiritually. 
 
 
 
And when the spiritual child is born, is completely out of the past, has broken with it completely – only then for the first time does he become a self, an independent reality, standing on his own feet. 
 
He is! 
 
Before this he was just a part of the mother, or the father, or the family – but he was never himself.
 
 
 
 
From the very beginning the mother and father are trying not to give freedom to the child. 
 
And love is born only in freedom, because it is a spontaneous phenomenon, you cannot do anything about it. 
 
If you do, you will destroy the whole possibility
 
They try: ”Love us” – and the child has to yield, he is helpless. 
 
Just to exist he has to bargain. 
 
This is a bargain when a child says, 
 
”Yes, I love you mother,” 
 
and when he says, 
 
”I love no one else like you.” 
 
When a child says, 
 
”I love you, father, and there is nobody else like you. You are unique, the best, the greatest father that ever was,” 
 
he is just making a bargain, 
he is just playing politics, 
he has become part of a deceiving game.
 
In the beginning he is not aware that love is a spontaneous phenomenon. 
 
You have to be free, waiting, prayerful, for it to come. 
 
You cannot do anything about it, it is a happening. 
Now this happening will not happen his whole life.  
 
He will always manipulate, 
he will always try to control it, 
he will always be artificial.
 
Have you ever observed? 
 
– whenever you are in love you become two, one part manipulating. 
 
And deep down you always know you are manipulating; 
the man is trying to exploit the woman, 
the woman is trying to exploit the man. 
 
And once they are married – that is, once their love becomes a bond – the whole falsity by and by disappears. 
 
Then the authentic, the real person comes into being, and there is a clash. 
 
Then the whole love disappears, because that love was never there in the first place. 
 
Otherwise, how can love disappear?
 
 
 
Love is the most eternal thing in the world. 
 
 
 
The earth can disappear, 
the stars can disappear, 
the whole world can disappear – not love. 
 
 
 
Love is the eternal phenomenon, the most divine. 
 
 
 
How can it disappear so soon? 
 
The honeymoon is not even over and the love has disappeared; it was never there in the first place. 
 
You were just trying to fool the other and yourself also. 
 
How long can you fool yourself? 
 
And if you go on fooling yourself too long, 
it becomes such a burden, 
it becomes so heavy, 
that it becomes impossible to live. 
 
You cannot be an actor twenty-four hours a day. 
 
For a few minutes it is okay – on the beach, in the hills, it is very good; you can be romantic artificially.
 
For a few minutes it is okay. 
It is good, it is a game – but for twenty-four hours? 
 
If you have to be artificial for twenty-four hours it will become such a tense state of mind, it will create so much anxiety, because you will feel confined, imprisoned. 
 
And when you feel that you are confined, in prison, you feel the other person is responsible. 
 
Then you take revenge, you react; 
then whatsoever your wife says you are angry, 
whatsoever the husband says the wife is angry. 
 
Then silence becomes golden, the more you can keep quiet the better. 
 
But it happens because from the very beginning the real thing is not there.
 
 
 
Mulla Nasruddin was in love with a woman. 
The woman was very tall, and the woman lived far away, almost one mile from the tram terminus. So Nasruddin used to walk her to her home every evening.
One day, after just a few minutes’ walk, Nasruddin said, ”Give me a kiss.” 
But she was so tall that Nasruddin needed a stool or something. 
So they looked around and saw a blacksmith’s shop, abandoned. 
They found an anvil there, so he stood on the anvil, kissed the woman, and they started again towards home. 
After half a mile, Nasruddin said, ”One more, darling.”
The woman said, ”No! I have given you one kiss and it is enough for tonight.”
So Nasruddin said, ”Then what is the use of carrying this damned anvil!” – he was carrying that anvil.
 
 
 
If you carry a burden, sooner or later... what is the use? 
 
If your love is just a means to something else and not the end, then it can be a game, but it cannot become a really meaningful existence. 
Then you play.
 
 
 
Nasruddin presented a wedding ring to this woman, a diamond ring. 
She looked at it and said, 
”Beautiful, but there is one flaw in the diamond.”
Nasruddin said, 
Honey, have you not heard that love is blind?”
The woman said, 
”Yes, I have heard, and I know love is blind, but not stone-blind.”
 
 
 
The cunningness! 
The manipulating mind! 
 
You can even play that you are blind, but how can you be blind really? 
 
You can play, but play cannot become life. 
And deep down you are not related to it, and then you start hating.
 
Love can only be spontaneous. 
 
There is no other way to it. 
 
Whatsoever Dale Carnegie says, 
there is no other way to it. 
Love can only be spontaneous, you cannot be trained for it. 
 
Trained, you will miss forever. 
 
One has just to wait, wait prayerfully. 
 
The child should be allowed freedom, so that some day love arises. 
 
But a very daring mother and a very daring father are needed.
 
 
 
This is why I always say that to be a mother is one of the most difficult things in the world. 
 
 
 
Anybody can give birth to a child, 
but to be a mother or to be a father, 
very few are qualified, rarely, 
because to be a mother means to give the child so much freedom, with much love, that the spontaneous love in the child arises.
 
The child must fall in love with the mother, 
he should not be forced. 
 
It may happen, 
it may not happen. 
 
That is why it is a very courageous act; 
it may not happen. 
Nobody knows. 
Nobody can predict it, it is not mechanical. 
 
If it happens, it will be beautiful with the mother; otherwise, the mother can go on praying that this will happen with some other woman – but don’t force it. 
 
If you force it, the child has learned a trick, he has learned a gimmick. 
 
Now he will go on playing the gimmick again and again – with this woman and that, with this man and that, and the whole life will become a gimmickry; it will not be real, it will become artificial.
 
When love becomes artificial, 
money becomes important. 
 
 
This is to be understood. 
 
 
Why does money become important when love is artificial? 
 
Because love gives you an inner security. 
When you are in love you are safe – no other safety is needed. 
When you are in love you are absolutely secure – no other security is needed. 
Love is enough, nothing else is needed. 
 
You can be a beggar on the street, but if you are in love no emperor can compete with you in your security; even Solomon is a poor man before you.
 
If you are in love you are the richest. 
 
Nothing is in any way comparable to the riches of love. 
You may not have anything but you have all. 
 
A single moment of love and the whole life is fulfilled. 
 
When you are in love you are never afraid of death, because you have known a death – the death of love. 
 
And it was so beautiful, 
it was so melodious, 
it was such a benediction, 
that now you can accept even the real death, the death of the body. 
 
You can accept it. 
Now there is no fear, because you have known that merging into one woman or one man was so beautiful – how much more beautiful will it not be when you merge with the whole of existence?
 
Death is a merger. 
 
If you know love, there is no fear in death. 
If you don’t know love, then fear becomes the center of your life. 
 
How to protect yourself? 
 
So you make castles, then you make bank balances; these are just protections against death. 
 
And when you are afraid of death you are afraid to live, because to live is always dangerous. 
 
To live you have to move on unknown paths. 
And there is danger; on every corner death may be waiting.
 
A man who is afraid of death by and by shrinks and becomes afraid of life also. 
He cannot fly in an airplane, 
he cannot go in a train, 
because there are accidents. 
He cannot make a stranger a friend, 
because who knows...? 
 
He cannot fall in love with a woman, 
because who knows whether she is going to deceive or not? 
 
He cannot believe. 
 
If love has not happened, you can never be trusting. 
You are always doubtful, skeptical. 
 
And how can a relationship grow when you are in doubt?
 
And if love has not happened, 
you can never reach a master.
 
Even if a Buddha comes to your town, 
you will miss him. 
 
You will not go there, because these people are dangerous. 
 
They can hypnotize you and they may lead you astray
They may disturb your routine world where you are earning, accumulating, and where you are getting more successful every day: 
the factory is growing bigger and bigger, and the bank balance is accumulating, and everything is going so good. 
 
Why become disturbed by a new, foreign element? 
 
So don’t allow in any element from the outside. 
Live in your prison, sheltered, secure.
 
If you know love you are not afraid of death. 
 
And when you are not afraid of death, then only do you become capable of living – because if a man is afraid of death, how can he live? 
 
He is even afraid of taking a breath because germs are there.
 
 
 
I know one poet. 
He is a great poet, but I have always been wondering how he can be a great poet – he cannot even be a man. 
 
He must know the tricks of language, 
he must be a grammarian. 
He must be playing tricks with words, 
but cannot be a great poet, 
because great poetry comes out of life – and he is so afraid. 
 
Once he traveled with me. 
His wife had told me, 
 
”Don’t take him with you because he will create trouble” – and trouble started, because he would not take the tea at the hotel.
He said, 
 
”Who knows? Somebody may have poisoned it.”
 
So I said, 
 
”Who is against a poet? 
Who is going to poison you? 
Nobody bothers about you.” 
 
But he would not take it.
He said, 
 
”I will bring a stove and prepare tea.” 
 
He would not take the food in the hotel, because who knows...? 
 
He was so afraid of everything. 
How can this man live? 
 
As if the only point is, not to die.
 
But life brings death, death is the culmination. 
If you don’t want to die, don’t live – that is the only way. 
There is no other way, because if you live you are moving towards death. 
Life brings death. 
So the logical way is not to live. 
 
The less you live, the less the possibility of death. 
If you don’t live completely, if you commit suicide, you will never be dead again, you have finished. 
There is no life, now you cannot die. 
 
So such a man becomes already a dead man. 
You will find these corpses moving in the markets, universities, working, doing things – but they are corpses.
 
Life needs expansion. 
Fear does not allow you, then security becomes the whole thing – how to be secure. 
How not to die becomes the whole art of life
 
 
 
And I tell you, 
the whole art of life is 
how to die joyfully, 
how to die blissfully, 
how to allow death – 
because if you are ready to die, 
you are ready to live. 
 
If you are ready to die, you are ready to love. 
If you are ready to die, you are ready to meet the divine. 
 
There is no other way, death is the door.
 
 
 
What do I mean when I say death is the door? 
 
You have to not be there, 
you have to dissolve, 
you have to lose yourself. 
 
What does security mean? 
 
Whatsoever happens, you have to be, you have to persist in your ego. 
 
 
 
That’s why money is so meaningful, 
because money helps you not to live. 
 
A poor man has to live, 
a rich man need not.
 
 
 
I have heard about one very rich man: 
he would travel in his car... even from the porch to the room he would be carried on a stretcher. 
He had come to a new town, to a new hotel where he had never been, and when he was being carried in on the stretcher, the manager thought that he was paralyzed or something. 
So he asked his wife, 
”What is the matter?” – he felt very sorry – 
”Your husband looked quite okay. Is he paralyzed, or is something wrong with his legs?”
The wife said, 
”No. His legs are absolutely okay. But he need not walk – he is a rich man.”
 
 
 
A rich man need not live, he can afford it! 
 
 
A poor man has to live. 
A poor man has to go on the street, move in danger, in crowds. 
A poor man cannot afford not to live. 
 
That is why a rich man, by and by, becomes encaged in his richness, isolated. 
 
Then he lives alone, then he cannot even allow his wife in the room. He may find an explanation: ”We are not poor, so why should my wife and I live in one room? We are rich. We can afford two separate rooms” – but the real thing is something else.
 
 
 
Hitler never allowed anybody to live in his room because he was afraid. 
Who knows? – the wife may be a spy. 
He never got married. 
He got married only just before he committed suicide – three hours before, because then there was no fear. 
When death was certain he got married, never before – because a wife is a dangerous thing. 
Who knows? – she may be in association with some foreign power, or she may be a communist; in the night she may kill him.
He loved many women, but never allowed any woman to live with him, never allowed any woman to be in his room in the night. 
Just three hours before, when he had decided that now there was no way to escape – death is certain, the enemy is bombing Berlin – he called in a priest in the night. The priest was awakened from his sleep; immediately he was brought to the underground cell where Hitler was, and Hitler told him, 
”Now perform the marriage ceremony.” 
And when the ceremony was finished, they went into the room and both took poison and were dead.
 
 
 
What manner of man is this? 
 
But this manner of man you will find everywhere. 
 
When there is fear, nobody can be a friend. 
 
Then everybody is the enemy and you have to protect yourself. 
 
A rich man can protect himself more; that’s why there is so much emphasis on money, so much madness! 
You cannot even understand what is happening. 
 
Why this neurosis about money?
 
 
 
Mulla Nasruddin was dying. 
He opened his eyes, he looked at his wife. His wife said, 
”We are here, Mulla. You go to the divine silently, in peace and prayer. We are all here.”
Mulla Nasruddin looked at the faces – his eyes were dim, he was almost gone, it was difficult to see. He asked, 
”Where is Rehman?” – his eldest son.
His wife said, 
”He is standing by your right side.”
Then he asked, 
”Where is Rahim?” – another son.
And his wife said, 
”He is there, standing by your feet.” 
”And where is Abdul, and where is Farid?”  he asked.
All were there, so his wife said, 
”You rest, we are all here.”
Nasruddin immediately became worried and said, 
”Then who is minding the store? If everybody is here then who is minding the store?” 
And he was on his deathbed; just a moment later he died. 
 
 
 
No, neither life is meaningful nor death... the store, ”Who is minding the store?” 
 
Even at the last moment, no temple is there in the mind – just the store, the market, the money.
 
Why is money so important? 
 
It is your protection 
against love, 
against life, 
against death, 
against God. 
 
Hence, Mahavira and Buddha renounced it. 
 
The renouncement is simply coming to understand that this whole arrangement is 
against life, 
against love, 
against God. 
 
They simply renounce! 
 
It is not because of money that they are renouncing it, 
but just because they have come to understand that through this protection they have been killing themselves, this was poison. 
So they simply escaped from the palaces.
 
Then a new life starts when you understand that money is neurosis. 
 
Security, the hankering after security and safety, shows that you are already dead, that life has left you. 
 
Continuous effort to be secure means you have not yet been able to love; otherwise, love is enough security, no other security is needed. 
 
One moment of love is eternity – no fear of death, a lover can die easily, lovingly. 
 
He has known life, he is thankful. 
 
Even for a single moment love happened... 
he has known the glory of it, the benediction, all blessings have been on him. 
 
He can thank God for this single moment that has been given to him – and he was not worthy.
 
 
Who is worthy? 
 
Nobody is worthy. 
 
 
Have you ever thought about it – that you are alive? 
 
Are you worthy to be alive? 
How have you earned it? 
 
You have known the flowers and the trees and the birds on the wing and the sun rising, so many mornings, so many evenings, and the stars. 
 
How have you earned to be alive? 
 
It is simple grace. 
You are not worthy, you have not earned it in any way. 
It is simply God’s grace that you are.
 
But when somebody comes to know a single moment of love, this whole life becomes nothing. 
Then all the birds that you have seen, and all the songs that you have heard, and all the musicians of the world – nothing! 
Then all this greenery of the trees is nothing. Then there is no radiance in the sun and there is no music in the stars. 
 
If you have known a single moment of love, then this whole world is just dim and a shadow; it is just a reflection, not the real.
 
If you have known a single moment of love, for eternity and eternity you will be thankful and singing songs of gratitude to the divine. 
 
Then there is no death – love knows no death, love knows only life. 
 
You know only death. 
Love... you have bypassed it, somehow you have not been through it; you have bypassed it, and now money has become significant. 
 
 
 
Money is symbolic of a dead man, 
money is the love of a dead man.
 
 
 
So look at a miser. 
It is not simply money when he takes notes in his hands. 
 
I have seen one miser – so much romance in his eyes when he would look at the notes; never so lovingly has a lover looked all over the beloved. 
He would feel and touch... and look at his eyes! 
The radiance that came to his eyes, the poetry that took over his being. 
He became a completely transformed man. 
 
No, Majnu was not so happy when he looked at Laila. 
 
No, Shiri was not so happy when she looked at Farhad.
 
This man was a relative, so I had many chances to see him and understand him. 
 
He was the perfect man of money, a buddha on that path. 
 
He never got married; he would always say, 
”It is so expensive and I cannot afford it. Some day I will get married.” 
 
He is now dead. 
He never got married – he remained a bachelor. 
 
But he would rationalize it; he would say, 
”This is brahmacharya”; 
he would say, 
”This is celibacy. In the scriptures, in the Vedas, the life of a celibate is the highest life.” 
 
But he was simply a miser, even a miser about semen. 
That was his celibacy – he was not a brahmachari.
 
So when you find celibates, ninety-nine out of a hundred will just be misers about semen. 
 
They are afraid to let go: if the semen goes out of their body, their bank balances.... 
 
Their brahmacharya is a sort of constipation. They stink!
You can never have any fragrance coming out of them. 
They are misers – but they rationalize. 
And they always live through reason, 
never through the heart – because heart is a dangerous thing.
 
 
 
Reason always grabs things 
and 
the heart always wants to give. 
 
 
 
The heart is the giver and the heart is never a miser, so a miser can never believe the heart. 
 
By and by he will kill the heart, he becomes just the head. 
 
There is no feeling in him – feeling is dangerous. 
He doesn’t feel, he becomes insensitive. 
He doesn’t allow any sensitivity in his being, because a beggar comes and he asks... 
if you have feeling, it will be difficult to say no. 
 
But if you have only the head, you will rationalize and you will say, 
”I don’t believe in beggary; this is bad for the economy, this is not good for the culture – and you look perfectly healthy, so go and work.” 
 
You will rationalize, and these reasons you also know are just superficial; deep down you don’t want to give – that is the basis. 
 
But you cannot accept the fact that you are not a giver.
 
You live in words, reasons, rationalizations, and go on hiding the basic fact that you are killing your feeling. 
 
If you are on the path of money – and almost everybody is, more or less – then see the whole phenomenon of what is happening within you; you are killing yourself. 
And life cannot be prevented from moving, life will reach up to death. 
 
You cannot withhold it, it is not in your control. It has to go – as it has come, it has to go. Before it leaves you, you can only create anxiety, that is all.
 
If you accept the ebb and flow of life, the birth and death of life; 
if you accept, you need not create any anxiety. 
 
You can love. 
 
While dying is there, love. 
 
And allow love to happen. 
 
Don’t try for security 
and 
don’t be afraid of death. 
 
Death will come. 
Give a chance to life to flower. 
If life really flowers, death will be the culmination, not the end. 
It will be the climax, the crescendo. 
It will be the highest peak, the Everest, not the end.
 
And at the moment of death, a man who has lived rightly, through love – and that is the only right way to live – for him death comes as the most beautiful ecstasy. 
 
He dies with a song in the heart. 
He dies with ecstasy all over the body, throbbing. 
 
He is going to meet the divine beloved. 
He has learned how to love and how to give. 
 
So in the moment of death also he can give. 
He gives his whole being back to nature; the body, the air goes to the air, the fire goes to the fire, the earth goes to the earth, the sky goes to the sky. 
He gives, he is a giver, and the being goes to the source, to the brahma; he does not cling.
 
 
But you cannot do it if you have been a clinger your whole life. 
At the moment of death, if you cling everything becomes ugly. If you have been clinging and clinging and clinging, and always afraid and in fear and have never allowed love, then at the moment of death you will miss the highest peak that is possible, that was possible. 
 
 
These are the two paths; 
one is right, 
the other is wrong.
 
 
 
 
Now we will try to go into this story. 
 
You will be able to understand – but understand through the heart:
 
 
THE MASTER SEISTSU REQUIRED LARGER PREMISES AS THE BUILDING HE WAS TEACHING IN WAS VERY OVERCROWDED 
 
 
– he must have been in the same situation as I am.
 
 
UMEZU, A MERCHANT... 
 
 
he has not yet come to me... 
 
 
UMEZU, A MERCHANT, DECIDED TO DONATE FIVE HUNDRED PIECES OF GOLD FOR THE CONSTRUCTION OF A NEW BUILDING 
 
 
– five hundred pieces of gold is real money.
 
 
UMEZU TOOK THE MONEY TO THE TEACHER AND SEISTSU SAID, ”ALL RIGHT, I WILL TAKE IT” 
 
 
– but this is no way, from a miser.
 
 
The man must have been a miser, otherwise how can you accumulate five hundred pieces of gold? 
 
And this was not all; this must have been just a small part, a hundredth part of his accumulations. 
But why, if he is a miser, has he come to give to this master? 
 
Looks contradictory: 
if he is a miser and a man of money, 
he should not go. 
 
But I know the reason – that too is part of fear, that too is making security in the other world.
 
He must have been nearing death, 
he must have become an old man. 
 
And people of money are always old, 
they are never young – because death is always near and they are trembling. 
He must have been feeling any day death can come; he has to make arrangements for the other world also. 
He must have had millions of gold pieces. 
Just five hundred pieces... this is just to be safe: 
 
”Give it to this master; people say he is enlightened. Give these five hundred pieces to this man, he will take care of the other world, he may give a certificate. People say that he is on good terms with God, his name is in the good books; he will be helpful somehow.”
 
It is groping in the dark. 
A man who has missed life is thinking of some other life. 
 
Remember, 
only people who have missed this life think of that. 
And if you can miss this you will miss that also, because you will remain the same. 
 
Even if you are forced to enter into heaven, 
you will make a hell out of it, 
because you will take your habits, your mechanism of the mind, your working – your whole past you will take with you. 
You will make a hell out of it.
 
Can you be in heaven? 
 
I don’t see any way; you cannot be. 
 
Wherever you go you will carry your hell with you. 
It is a part of you. 
So those who know say that hell and heaven are not without – they are within you, they are qualities of your being. 
 
 
On this earth people have lived in heaven; 
on this earth you are in hell. 
 
 
Remember well, 
wherever you go you will provide your own hell there. 
Immediately you reach there you will create your hell all around. 
You cannot do anything new. 
The mind is old, it goes on in a pattern, moving in a circle.
 
 
This Umezu must have been a miser. 
But now death is coming near and he must think of the other world also. This world he has lost, now the other cannot be lost. Something has to be done, but that too has to be done through money. 
 
See the mind: 
he thought that through money life can be purchased, now he thinks through money God can be purchased. 
He thought through money love can be purchased. 
 
Now he thinks that through money heaven can be purchased. 
 
But his mind remains focused in the neurosis of money. 
He is still mad, money still remains the means. Anything that he is going to do is to be done through money.
 
That’s why the master behaved in such a way. He said, 
”All right, I will take it,” as if it was nothing. 
That is the meaning of it; as if it was nothing, five hundred pieces of gold – just dirt.
The master said,
ALL RIGHT, I WILL TAKE IT,” as if it is a burden and he was obliging this Umezu. 
 
Always remember that if you go to a master with money, this is going to be the treatment. 
 
It is very easy to understand in the story. 
It is very difficult when the treatment is given to you.
 
 
 
Just a few days ago somebody phoned; 
he used to give some money for the ashram. Then he said, 
 
”Now I will stop, because there seems to be no gratefulness about it. I am not even allowed a special interview with Osho so I am not going to give it.” 
 
He is here, he should try to understand this story well, because it is easier to understand a story when you are not part of it. It is very easy. 
But when you are part of it, then it becomes very difficult. Five hundred pieces of gold that man should bring to me, right? 
 
And then I will tell him, 
 
 
ALL RIGHT, I WILL TAKE IT!”
UMEZU GAVE THE SACK OF GOLD TO SEISTSU, BUT HE WAS VERY DISSATISFIED WITH THE ATTITUDE OF THE TEACHER AS THE AMOUNT HE HAD GIVEN WAS VERY GREAT – ONE COULD LIVE FOR A WHOLE YEAR ON THREE PIECES OF GOLD, AND THE TEACHER HAD NOT EVEN THANKED HIM.
 
 
Look at the mind, 
the mind which is neurotic about money. 
 
What he is saying? 
 
He is saying, 
”This sack of gold I have given – a man can live on three pieces of gold for one year.” 
 
He thinks life is through money. 
Money may be needed, but nobody can live through money. 
Money may be necessary; it is not enough. 
 
And if there is only money and nothing else, it is better you die, the sooner the better. 
Because you are living unnecessarily, you are just passing the days – it is not life.
 
 
 
Jesus is reported to have said: 
 
”Man cannot live by bread alone.” 
 
He also knows that bread is needed – nobody can live without bread, that’s right. 
 
But there is a higher dimension of life where nobody can live by bread alone. 
 
If there is only bread, commit suicide! – because eating the same bread again and again is useless.
 
But the man who lives through money thinks that a man can live for a whole year on three pieces of gold, and these are five hundred pieces – a man can live forever and forever! Eternal life is possible through five hundred pieces of gold. And what type of man is this? 
– he has not even thanked me. He was very dissatisfied.
 
Whenever you give with a condition you will always be dissatisfied, because the condition cannot be fulfilled. 
 
Whenever you give without a condition you will feel a deep contentment, because there is no reason to be dissatisfied. 
 
Whenever you give and enjoy it, whenever giving is an end unto itself... this man would have been dancing because the master had accepted – enough! 
He should have thanked the master that,
 
”I was worried whether you are going to accept it or not. Because I know you well: this is just dirt for you and you have accepted. You are so kind, your compassion is so deep.” 
 
He would have danced and thanked him. 
He would have gone deeply happy and blissful. 
 
But no, it was not possible because it was not the end, it was a means. 
 
He wanted the master to be obliged to him.
 
If this man reaches to God, he will give him a sack of gold and wait for the thank you. 
 
What can you give to God who has given all to you? 
 
And a master is nothing but a representative of the divine, of the same quality. 
That is why we call Mahavira ’Bhagwan’, 
why we call Buddha ’Bhagwan’ – because of that same quality. 
 
What can you give to him? 
 
All comes to you through him. 
At the most you are returning back... at the most. 
You should be thankful that you have been accepted.
 
 
But a money-mad man cannot understand this. 
He wanted the master to be obliged because he had done this, and this is so much. 
For him it was so much. 
As far as his attitude was concerned, it was such a great amount – five hundred pieces of gold; one man can live for one year on three pieces – because mind thinks in relativity. 
It does not know anything of the absolute. 
It knows only of relativity. 
It is his mind!
 
 
 
I have heard: 
Mulla Nasruddin died and went immediately, or was sent immediately, to hell. 
There he reached Satan who had been waiting for him for a long time – he was a man long awaited there. 
Satan received him, welcomed him, and Mulla Nasruddin said to the devil,  
”Boy, am I happy being here in heaven.”
The devil said, 
”Nasruddin, you are mistaken. This is no heaven.”
Nasruddin said, 
”That may be your attitude. I am coming from India – to me it looks like heaven.”
 
 
 
Mind is relative. 
 
Five hundred pieces of gold! 
He was giving his very life; 
his very heart was there in that sack of gold. 
 
Those five hundred pieces were not of gold, they were of his heart. 
 
He has sold his life and bargained for this gold. 
He had died for this sack of gold – and not even a thank you. 
It was too much. 
The master is not behaving rightly; he was dissatisfied.
 
If you think about any master, you will always come to the conclusion that he is not behaving rightly. 
 
Remember this: 
if you think – I repeat – then you will always come to the conclusion that he is not behaving rightly. 
 
If you look, not think, 
then you will know that he is always behaving rightly.
 
He thought, calculated. It was so plain to him; five hundred pieces of gold – his whole life in that sack. 
 
And this man simply says, 
 
 
ALL RIGHT, I WILL TAKE IT.”
”IN THAT SACK THERE ARE FIVE HUNDRED PIECES OF GOLD,” HINTED UMEZU.
 
 
He thought,
”Maybe he has missed. 
Maybe he is in meditation or somewhere else, because how can it happen that five hundred pieces of gold and all he says is, ’All right, I will take it’? He is not in his senses.” 
 
So he hinted.
 
 
IN THAT SACK THERE ARE FIVE HUNDRED PIECES OF GOLD,” HINTED UMEZU.
”YOU TOLD ME THAT BEFORE,” SAID THE MASTER.
 
 
He said, 
 
”It is unnecessary, why repeat it? I have heard it.”
 
This was even worse, no thank you coming from the man. 
Rather, he would not even take the hint, and he felt a little angry it seems, because he said, 
”You have told me that before. No need....”
 
 
EVEN IF I AM A WEALTHY MERCHANT, FIVE HUNDRED PIECES OF GOLD IS A LOT OF MONEY,” SAID UMEZU.
 
 
This is the problem of the mind. 
He says, 
 
 
EVEN IF I AM A WEALTHY MERCHANT... 
 
 
I have enough money with me, but even then... 
 
 
FIVE HUNDRED PIECES OF GOLD IS A LOT OF MONEY. 
 
 
So to you, just a beggar, it is the whole world. 
To me it is a lot of money, and you are treating it as if it is nothing. 
You are insulting me.”
 
A man who is focused on money cannot understand a man of love. 
 
The man of love will always appear like a beggar, a madman, not of this world – he doesn’t understand. 
He is behaving in a crazy way. 
Howsoever you may worship Buddha and Mahavira, if you meet them somehow, somewhere, you will think they are mad. 
 
Even if you don’t say it, because it will be so impolite... but you understand well that this man has wasted his life sitting under a tree. 
He could have earned a lot of money – this was said to Buddha many times.
 
Buddha left his home and went to another kingdom, just to get rid of the relatives and the family, 
because they would bother him there and they would go on coming, trying to persuade him to come back. 
 
So he left the kingdom and went to another kingdom, then he became aware that those people are everywhere – you cannot escape.
 
There was a rumor that a prince had left a neighboring kingdom and had come there. So even the king of the neighboring kingdom came, and he said, 
 
”My son, you are young and you don’t know the ways of the world. You are immature, I am experienced. I say to you through my experience, go back to your home. This is foolish. At this age such foolish ideas catch hold of the mind. One has to resist. At this age, when one is young, one is prone to, tends to be idealistic. But later on experience proves it is wrong. Don’t be a hippy, go back!”
 
Buddha listened and he said, 
 
”You may be right as far as your own experience is concerned, but I have lived in that world for many lives, and nothing, nothing was ever attained. 
Now it is enough. 
It is through experience that I have left, not through some romantic idealism of a young man.”
 
The old man would not listen. 
He said, 
 
”If you don’t want to go back, I understand – there may be some trouble. You may not be feeling good with your father, or with your family, or something has gone wrong. Then don’t go back, come to me. I have got a beautiful daughter; get married to her and this kingdom is yours.”
 
Buddha said, 
 
”I am married and I have left a very beautiful woman. It is impossible to find another like her. But even that beautiful woman will not give me the ultimate – and I am in search of the ultimate.”
 
The old king left, he said, 
 
”You are mad, incurably mad.”
 
This happened wherever Buddha would go. 
And he was so young and so beautiful... he had never walked on the streets. Wherever he would go, anybody would know that he was a prince, he was not a beggar – and then everybody would give him advice to go back.
 
Mind lives through its own ideas, 
thinks through its own ideas. 
 
You cannot put the mind aside and then look. 
 
This old man who came to Buddha missed an opportunity. It may not happen again for millions of lives. 
But he was teaching the greatest teacher, he was trying to teach him something; he wanted that Buddha should learn something from him. And he has not gained anything himself, he has not reached anywhere.
 
This man says, 
 
 
IN THAT SACK THERE ARE FIVE HUNDRED PIECES OF GOLD. EVEN IF I AM A WEALTHY MERCHANT, FIVE HUNDRED PIECES OF GOLD IS A LOT OF MONEY” 
 
 
– and you are just a beggar; it is not said, it is implied. 
 
”You should know the meaning of it, what I am doing. Such a great donation and you simply say, ’Okay, I will take it.’”
 
 
DO YOU WANT ME TO THANK YOU FOR IT?” 
 
 
said the master – because masters never answer what you ask. 
 
They answer what you mean to ask. 
 
They never answer your question, because that is irrelevant. 
 
They always answer what is hidden behind the question – why you are hinting at these things.
 
You are not interested in proving that gold is significant, 
you are not interested in proving that five hundred pieces of gold is a large sum – those are just rationalizations. 
You are hinting at something else. 
 
The master caught him immediately, and said 
 
 
DO YOU WANT ME TO THANK YOU FOR IT?”
 
 
– he hit the nail, he hit right at the heart.
 
 
YOU OUGHT TO,” SAID UMEZU. 
 
 
Not that, ”I expect and want,” but ”YOU OUGHT TO.”
 
 
This man is not a giver, 
he has never been a giver. 
 
Even when he is giving, he is not giving. 
 
Even when he is donating, it is a bargain.
 
He says, 
”YOU OUGHT TO. 
I have done such a great thing, now this is your duty, not my desire or my request.”
 
 
WHY SHOULD I?” SAID SEISTSU. 
”THE GIVER SHOULD BE THANKFUL.”
 
 
This is impossible to understand for the mind, for the moneyoriented mind; the giver should be the thankful one. 
 
But this is the peak on the path of love.
 
Those who love, they come to know that the giving is so beautiful and so blissful; 
they come to know that the more you give, 
the more you have of it – the more love you give, 
the more love you have there inside; 
the more you go on throwing, sharing, 
the more it bubbles up – it is an eternal spring. 
 
 
 
And once you come to know that 
the more you give, 
the more you have, 
you have learned the basic arithmetic of spirituality. 
 
 
 
Then you never hold back, 
then you are always in search of someone who can take it. 
Then you are always in search of someone who can share it, because he will make you fresh. 
 
 
The old is gone, 
the new arises; 
it is always coming there.
 
 
You are like a well which has gone rotten, because you have not given anybody anything. 
You have never shared your water; 
the water has become rotten.
Give it! 
 
Let people come and let them drink out of you, and then fresh sources are always available. 
 
The moment the old water is removed, 
fresh is coming in. 
 
Your well is joined to the infinite ocean deep down. 
Your well is just a door to the ocean. 
 
The giver comes to know, 
the sharer comes to know, 
then he feels thankful. 
Whenever somebody takes something from you, something new has come into being in you. 
Your being is renewed through it. 
You are being made young again and again, the more you give. 
 
The giver remains always young. 
The non-giver is always old, dead, rotten.
 
The master says, 
 
 
”THE GIVER SHOULD BE THANKFUL. 
 
 
You should be thankful to me that I accept – and that I accept a thing like money. 
You should be thankful, because money means nothing to me.” 
 
It may be necessary in the world, because a master has also to live in the world; 
it may be the means of exchange in this mad world, because a master has to live in this mad world – but it is nothing. 
 
It is just an invented means, agreed upon by all, so that we can exchange things.
 
The society can live without money; for thousands of years society lived without money. 
 
And sooner or later a day will come when society will again live without money, because living through money is so burdensome and so useless and so unnecessary. 
 
But because the world was poor up to now, that’s why money has had to be used; but the more affluence grows....
 
America will be the first to drop money. 
When there is enough money, there is no need to carry it – why carry it? 
Then it is foolish, then it is burdensome. 
Soon the earth will not need money. 
 
But masters have always known it, always, that this is just a market device; 
but a master has to live with you.
 
If you go to a madhouse, it is better to pretend that you are also mad, otherwise you will be in difficulty. 
 
If you try to prove that you are a sane man, the madmen will kill you. 
 
They did this with Jesus, 
they did this with Socrates, 
they did this with Mansoor. 
These were very innocent people. 
They tried to live in a madhouse as they were – not mad. 
They were innocent, but they did not know that the rule of the madhouse is: 
even if you are not mad, pretend that you are mad, because madness is the coin prevalent there, it is the currency there. 
 
Don’t be an outsider in a madhouse, otherwise madmen will collect together and kill you. 
If you say that you are not mad, that means you are trying to say to them that, ”You are mad!” – that cannot be tolerated.
 
An enlightened person also has to live in this world with you. 
He has to use your techniques, your tricks.
 
 
 
It happened once: 
it was found in Japan that one enlightened man was always caught – sometimes stealing, sometimes something else, a criminal act, small things. 
He would steal just a small amount of money, and then he was to be sent to the jail – and he was an enlightened man! 
Twenty-six times in his whole life he was jailed, but those who were his disciples, they knew him. 
The last time he came out of jail he was seventy-eight, and the disciples said, 
”Now don’t do such a thing... and why do you go on doing such things?”
He said, 
”Then who will go inside the jail and try to make those jailors meditative, those jailbirds? Who will go there? 
I have to steal, that is the only way to reach those people. 
And it is nothing to me. 
I have been helping and there is real disease. 
I am needed there. 
But that is the only way I can get in, otherwise they won’t allow me. 
That is the only currency that is required.” 
 
An enlightened man has to live with you jailbirds!
 
But if you are ready to understand the neurosis of money and the ecstasy of love, then you will be able to understand this: 
the giver should be thankful. 
 
Give and be thankful – because the other could have refused. 
 
That possibility does not exist for this miser. 
He cannot conceive of anybody refusing five hundred pieces of gold. He does not know he could have been refused. The master may have thrown the sack out of the temple and said, 
”Don’t bring this rubbish here.”
 
 
 
It happened: 
One man came – he also came with five hundred pieces of gold. 
These misers also have their mathematics; 
five hundred seems to be the highest, the limit; they cannot go beyond it – he came to Ramakrishna. 
Ramakrishna was even more dangerous. 
He not only said, 
”All right, I will take it,” 
he behaved even more rudely. 
He said, 
”So okay, go to the Ganges and throw it all in.”
 
The man could not do anything, because Ramakrishna has said so – he became afraid. 
It was impossible for him to go to the Ganges and throw in five hundred pieces of gold. 
But when Ramakrishna says.... Still he hesitated. 
Ramakrishna said, 
”Why are you hesitating? 
Haven’t you given the money to me? 
Then it is my money. 
Just go and throw it into the Ganges, because right now I don’t need it, and the Ganges needs it.”
 
So the man went, very slowly of course, and he didn’t come back. 
One hour passed, two hours passed, and Ramakrishna sent some disciples to see what had happened to that man. 
 
Had he drowned himself and saved the money? 
 
Misers are doing that. 
So the disciples went to see what he was doing. 
There was a big crowd, he had made it into a great show. He would bring one gold coin, throw it on a stone – khannnng! The sound! And many people were there. Then he would count: 
”One hundred and one, one hundred and two, one hundred and three...” 
and then throw it into the Ganges.
So the disciples reported: 
”That man is a perfect exhibitionist. 
He has gathered a big crowd and he is throwing each single coin, counting, and doing the whole thing very slowly.”
So Ramakrishna went, slapped that man and told him, 
”When one accumulates, counting is needed, but when one renounces.... 
What are you doing? 
When one has to throw the coins, one can throw the whole bag!”
But people renounce and still count – they have not renounced.
 
 
 
Givers should be thankful; 
give and be thankful. 
 
If you can follow this rule the old pail will fall down, the water will flow out. 
 
The whole maya, illusion, disappears. 
 
No water, no moon. 
 
Then you can look at the sky, at the real moon. 
 
It is always there, but you are caught in the reflection.
 
Love is the real moon; 
money is the reflection
 
 
 
Enough for today.
 
 
 
 
 
Come Follow To You, Vol 2
And Who Are My Brethren? 
chapter 5 の英語の全講話です。
 
 
 
MATTHEW 12
 
46 WHILE HE YET TALKED TO THE PEOPLE, BEHOLD, HIS MOTHER AND HIS BRETHREN STOOD WITHOUT, DESIRING TO SPEAK WITH HIM.
 
47 THEN ONE SAID UNTO HIM, BEHOLD, THY MOTHER AND THY BRETHREN STAND WITHOUT, DESIRING TO SPEAK WITH THEE.
 
48 BUT HE ANSWERED AND SAID UNTO HIM THAT TOLD HIM, WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
 
49 AND HE STRETCHED FORTH HIS HAND TOWARD HIS DISCIPLES, AND SAID, BEHOLD MY MOTHER AND MY BRETHREN!
 
50 FOR WHOMSOEVER SHALL DO THE WILL OF MY FATHER WHICH IS IN HEAVEN, THE SAME IS MY BROTHER, AND SISTER, AND MOTHER.
 
 
LUKE I4
 
25 AND THERE WENT GREAT MULTITUDES WITH HIM: AND HE TURNED, AND SAID UNTO THEM,
 
26 IF ANY MAN COME TO ME, AND HATE NOT His FATHER, AND MOTHER, AND WIFE, AND CHILDREN, AND BRETHREN, AND SISTERS, YEA, AND HIS OWN LIFE ALSO, HE CANNOT BE MY DISCIPLE.
 
27 AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE
 
 
 
 
THOMAS CARLYLE ONCE SAID about one of his friends that he was born a man and died a grocer. 
 
Everybody is born great and dies very small. 
Everybody is born like a god and almost always dies like a dog. 
 
What happens in between? 
Why is man crippled by life? 
 
One should hope that man 
grows to greater dimensions, 
grows to greater heights, 
grows to greater life 
-- what Jesus calls'life abundant' -- 
but that rarely happens. 
 
As it happens usually, man starts shrinking. 
The moment man is born he starts shrinking, becoming smaller and smaller and smaller. 
 
This has to be understood.
 
When a child is born he has no identity. 
He simply is. 
That'is-ness' is vast, 
it has magnitude, 
it has no limitation. 
 
The child has no name yet, 
the name cripples; 
the child has no identity, 
the child does not know who he is. 
 
That is his greatness, 
that is his vastness. 
 
He is one with existence, 
he is not yet separated. 
 
He has no boundary, no finitude.
 
A child has no character. 
That is his beauty, Character kills. 
 
The more character you have, 
the smaller you have become. 
 
Character is an armor around you, it defines you. 
 
And every definition is a death. 
 
 
Let me repeat: 
every definition is a death; 
only the undefined is alive.
 
 
The child has a body, but he has no form. 
In his consciousness no form yet exists. 
 
Even if you put a mirror before the child he will not recognize himself. 
He will look at the mirror, but he will not recognize that he is reflected there because he does not know yet who he is. 
That is his innocence. 
 
Then things start gathering around: 
 
the name, which becomes an imprisonment; the form, the identity. 
 
The religion, the society, the color, the nation -- they all become confinements. 
 
Now the child is shrinking, 
the vastness of the sky disappearing. 
Clouds are gathering and they go on suffocating your being. 
 
By the time you die, you were already dead long before.
 
That is the meaning of these sutras: 
that if one is to attain to one's real glory again, one has to become indefinable, one has to lose character.
 
It will be very difficult to understand me. 
I say that one has to lose character because character is what gives you limitations. 
 
Character is a fixity, a frozenness. 
Unless the character melts and you start flowing again, 
unless you become unknown to yourself and unpredictable.... 
 
Nobody, not even you yourself, knows what is going to happen in the next moment. 
 
You start living moment to moment. 
The calculation is gone, the planning disappears, you float like a white cloud in the sky: 
moving but without any motivation; 
moving but not knowing where you are going; 
moving but remaining in the moment, 
so totally herenow that past and future make no sense, 
only present is meaningful. 
 
Then what will be your identity? 
Who will be you? 
 
You cannot say anything about it; 
it is unutterable. 
 
 
 
That is what Buddha calls the inner emptiness: 
ANATTA, no self; 
 
that's what Jesus calls the kingdom of God. 
 
 
 
Something mysterious that you are. 
Not that you have to become -- you are already that.
 
 
 
It happened in the Second World War in a Japanese concentration camp. 
The guards of the concentration camp had come to know that the arrival of the American army was imminent. 
Any moment they could reach and Japan would be defeated. They became afraid for their own lives. They unlocked the doors and fled to the woods.
 
But those who were imprisoned in the camp never came to know that now the doors were not locked. They were still imprisoned. 
 
The guards had gone, 
the locks were unlocked, 
but the prisoners were still prisoners. 
 
They were already free, 
but they did not know about it. 
 
The next day when the liberators came they had only to announce to them that 
"You are already free. We have to do nothing."
 
This is what I say to you: 
that you are already free. 
 
The guards have never been there except in your imagination and the locks were never locked. 
 
 
You have seen a dream and 
you are imprisoned in it. 
 
 
This is the only good news that Jesus brings to you or I bring to you: 
that you are already free.
 
 
Not that you have to become free. 
All your imprisonment is just a mental attitude. 
You call yourself a Hindu or a Christian or a Mohammedan. 
 
Not that you are a Christian. 
 
How can you be a Christian and how can you be a Mohammedan? 
How can just a mere ideology confine you, 
how can just words make prisons for you? 
 
To such a vital energy, to such a vital reality, how can just mere words -- Hinduism, Christianity -- become imprisonments? 
 
Impossible.
 
But you believe in them. 
 
Then the impossible becomes possible. 
 
You think of yourself that you are this or that. 
That very thinking makes you this or that. 
 
But you are not. 
 
 
 
In the innermost core of your being you remain total freedom, absolute freedom.
 
 
 
Now, try to enter these sutras. 
They are very delicate and there is every possibility of misunderstanding them. 
 
Jesus has been misunderstood on many points. 
One of the points is covered by these sutras.
People have been finding fault with him because of these sutras. 
On the one hand he goes on talking about love -- he even says, 
 
"God is love" -- and on the other hand he goes on saying such contradictory things. 
 
How can a man of love say these things? 
 
But he has said them. 
So there is every possibility that they have not been understood rightly. 
 
Let us try....
 
 
WHILE HE YET TALKED TO THE PEOPLE, BEHOLD, HIS MOTHER AND HIS BRETHREN STOOD WITHOUT, DESIRING TO SPEAK WITH HIM.
THEN ONE SAID UNTO HIM, BEHOLD, THY MOTHER AND THY BRETHREN STAND WITHOUT, DESIRING TO SPEAK WITH THEE.
BUT HE ANSWERED AND SAID UNTO HIM THAT TOLD HIM, WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
AND HE STRETCHED FORTH HIS HAND TOWARD HIS DISCIPLES, AND SAID, BEHOLD MY MOTHER AND MY BRETHREN! THIS IS MY MOTHER AND THESE ARE MY BROTHERS.
 
 
Up to now, whatsoever he has said can be understood. 
The next sutra is really very dangerous. 
He says:
 
 
FOR WHOMSOEVER SHALL DO THE WILL OF MY FATHER WHICH IS IN HEAVEN, THE SAME IS MY BROTHER, AND SISTER, AND MOTHER.
AND THERE WENT GREAT MULTITUDES WITH HIM: AND HE TURNED, AND SAID UNTO THEM,
IF ANY MAN COME TO ME, AND HATE NOT HIS FATHER, AND MOTHER, AND WIFE, AND CHILDREN, AND BRETHREN. AND SISTERS, YEA, AND HIS OWN LIFE ALSO, HE CANNOT BE MY DISCIPLE.
AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE.
 
 
He says: 
"If any man come to me and hate not his father, mother, wife, children, brothers and sisters, he cannot be my disciple." 
 
A man who has always been talking about love -- 
why so suddenly does he talk about hate? 
 
The word'hate' does not fit on the lips of Jesus. 
 
The man seems to be contradictory, paradoxical, 
but that is only an appearance. 
 
 
We have to go deep. 
 
 
If Jesus says'hate' he must mean something. 
 
And he means....
 
 
 
First: 
 
 
man is born as part of the divine, 
as part of the totality, the whole. 
 
 
The child in the mother's womb is not in the mother's womb: 
the child is in the womb of the whole. 
 
Mother is nothing but part of the whole. 
 
Mother is the nearest part of the whole, 
but the child exists in the divine, in the totality. 
 
He does not know the mother; 
he simply exists. 
 
Then he is born, 
he is separated from the mother. 
 
But even while separate from the mother, 
he has not yet got an identity. 
He cannot say 'I am'. 
Still the purity of 'am-ness' continues.
 
Then by and by, he will start loving the mother. 
The moment he starts loving the mother he will forget the wholeness of 'am-ness', the totality. 
 
Love of the mother will become oblivion of the total. 
 
Then he starts loving the father -- he forgets the total completely. 
 
Then his brothers, sisters.... 
 
Then a family is created, a small family, and he has forgotten the great family of existence.
 
Unless his consciousness shifts again from the mother, from the father, from the brothers and sisters, and the whole gestalt changes 
 
 
-- again he looks at the whole and the whole becomes the family, 
 
again he lives with the stars and the trees are the rivers and the ocean and the sands -- 
 
 
he will not'be able to follow Jesus; 
you will not be able to follow me. 
 
 
Because what is the meaning of following Jesus? 
 
The only meaning is to shift the focus of consciousness. 
 
 
 
 
If you have fallen in love with a family, 
you have to go beyond that love. 
 
Otherwise that very love, that very attachment, will not allow you to enter into the greater whole.
 
 
 
 
When he says'hate' he simply means: 
don't love. 
 
When he says'hate' he uses a very strong word: 
to emphasize. 
 
Because love has made you part of a small family, 
only hate can again make you a part of the whole. 
 
 
But by'hate' he does not mean'hatred'. 
 
 
By'hate' he simply means: 
annihilate the love, 
the attachment. 
 
 
In India we have been using the word 
ASUKTI RAG: attachment, being colored by the attachment. 
 
Be nonattached, renounce. 
 
Renounce the small so that you can find the whole. 
 
And this is the beauty: 
that if you renounce the part, the small family, and attain to the great family, suddenly you will realize that the small family is there in the great. 
 
Because where will it go? 
 
In the small family, the great family is not there; 
but in the great family, the small family is there.
 
 
When the whole earth becomes your home, 
your home is included in it. 
 
But when your only home is your home, 
the whole earth is not included in it. 
 
When the whole sky becomes yours, 
the small sky that you used to think is yours is there.
 
 
 
The greater includes the smaller, 
the smaller cannot include the greater. 
 
 
 
Your father, 
your mother, 
your children, 
your wife, will be there -- 
 
not as your mother, 
as your father, 
as your wife, but as gods. 
 
 
In fact, you have not taken anything away from them. 
 
On the contrary, you have given something to them. 
 
Before they were ordinary human beings; now they will be divine. 
 
Your renunciation has not destroyed anything. 
 
On the contrary, it has revealed much. 
 
 
Lose the small so that you can gain the whole, 
and 
that small will be regained again, in greater glory.
 
 
But in the beginning it will seem that you are moving away from love, because that is the only love you know: 
the love of the family, 
the love of the country. 
 
That is the only love you know. 
 
And it is a false love because unless the love includes the whole it can never be satisfactory. 
 
Love is vast and can only be fulfilled by the vast.
 
Unless you love God, you will love in vain. 
 
Your love will create frustrations, it will never give you a contentment. 
 
Love needs such a vast phenomenon to fill it that only God can do that. 
 
No father, 
no mother, 
no wife, 
no children, 
no brother, 
no sister, 
no friend 
can do that 
 
-- unless God comes to you as a father, 
or your father appears to you to be a god.
 
Unless the wife becomes the whole, 
or the whole becomes the wife, you will not be fulfilled. 
 
That's why there is so much misery because of love. 
 
You love the part and you expect the whole. 
 
That's the misery. 
 
You love the small and you want the great. 
 
It cannot be fulfilled. 
 
Hence, frustration. 
 
Whenever you fall in love with a man, 
you expect something divine. 
Every lover expects it. 
 
And when it is not delivered you are hurt, 
and you feel you have been cheated. 
Then the misery of love arises.
 
Expectations are great 
and 
the reality is very tiny. 
 
You expect from the wrong sources: 
you want a small stream to become the ocean. 
 
It cannot, it is helpless. 
 
When your eyes are open to the reality, and the dream disappears and the honeymoon is over... a small tiny stream. 
And you were thinking of the ocean! 
Now you are crestfallen, frustrated, wounded deeply in the heart.
 
Love wounds because you expect the whole from the part. 
And this is the only love that you know. 
This love is not exactly love. 
 
It is attachment. 
 
 
 
There is a greater love which arises only when your eyes are open to the vast, to the infinite, to God.
 
 
 
When Jesus says'hate' he simply says: 
whatsoever your love is, is worth nothing. 
 
Move to the opposite, 
move to the other extreme. 
 
Drop all this nonsense that you call love. 
It is not love. 
It may be fear -- fear of loneliness -- but it is not a sharing of being. 
 
It is a game of the ego, 
and 
love cannot be a game of the ego. 
 
You drop all this -- and by dropping all this, tremendous possibilities open.
 
 
 
First, 
if you drop all so-called love -- 
the love of the father, 
the mother, 
the brother, 
the sister, 
the family, 
the wife -- if you really drop it, 
suddenly your identity will be lost. 
 
Who will be then, who will be you then? 
 
If somebody asks you right now you say, 
 
"I am somebody's son, 
somebody's brother, 
somebody's husband, 
somebody's father. 
This is my religion. 
This is my country. 
This is the group I belong to." 
 
You have something to say about yourself.
 
 
 
Think: 
if you belong to no country, 
if you belong to no sect, no church, no denomination; 
if you have cut all bonds from your family -- father, mother, wife -- and you are absolutely alone, 
who are you then? 
How will you say who you are? 
 
 
By cutting the attachments you have killed your ego.
 
 
That is the meaning of Jesus. 
He says: 
 
through your attachments, 
your ego exists and gets nourishment. 
 
Cut all the attachments and suddenly the ego collapses. 
It has nowhere to stand, nothing to be supported by. 
Suddenly it collapses, and in that collapse you are born for the first time. 
 
For the first time you are YOU
-- not somebody's son, 
not somebody's husband, 
not somebody's father. 
 
For the first time you are simply there, 
in your absolute nakedness, purity, innocence. 
 
You are undefined, all definitions gone. 
 
Suddenly you start throbbing with a new heart; 
you become part of the whole. 
 
That small family that was surrounding you and creating a boundary is no more there.
 
 
You became small because of the attachment to the family. 
 
You become vast once that attachment is transcended. 
 
 
That's why Jesus uses a very strong word. 
 
He says HATE because less than that won't do.
 
 
Listen:
 
 
WHILE HE YET TALKED TO THE PEOPLE, BEHOLD, HIS MOTHER AND HIS BRETHREN STOOD WITHOUT, DESIRING TO SPEAK WITH HIM.
 
 
Many more things have to be understood. 
 
Jesus knows well that his mother and his brothers don't understand him. 
 
They think, really, that he has gone a little crazy. 
 
Their own brother and he thinks of himself as the son of God! 
 
Just think about your brother. 
If he starts thinking that he is the son of God and always talks about God who is in heaven, naturally you will think that he has gone out of his mind. 
You will seek the help of a psychiatrist; 
you will give him electric shocks to bring him back to earth.
 
Jesus' relatives thought that he was beside himself; 
he was a little eccentric, crazy, mad. 
When he went to his village, people would simply laugh, they would ridicule. 
At the most they were amused: 
"Look, this son of the carpenter Joseph -- and now suddenly he thinks that he is the son of God!" 
 
And they know well whose son he is. 
Just a few years before, he was working with his father in the workshop: carrying wood from the forest, helping his father. 
 
And now suddenly he has gone mad. 
 
"Poor Jesus!"
 
That was the idea of his family also. 
They felt pity for him. 
So when somebody said,
 
"Your brothers and your mother are waiting without, desiring to speak with you," 
 
he knows what they are going to speak to him about. 
He knows that their whole effort is somehow to bring him back home and make him normal.
 
This is one of the problems with humanity. 
 
People you call normal are not normal at all, 
but they are in the majority. 
 
A Buddha always looks abnormal. 
A Jesus looks abnormal. 
 
In a sense he is, because he doesn't behave like you, he doesn't follow the ordinary rules. 
 
He does not fit with the society, 
he is a misfit. 
 
And to allow him, creates a suspicion in your mind: 
if he is right, then you are wrong. 
 
That creates a doubt and a trembling. 
He must be wrong, 
he must be proved wrong. 
He must have somehow gone wrong somewhere. 
 
Of course the ordinary is thought to be normal -- and the normal is thought to be the norm -- so the exceptional, the unique, looks abnormal.
 
Even psychoanalysts think that Jesus was neurotic. 
Many books have been written against Jesus, proving that he was neurotic, that he was not in his senses. 
Look at what he was saying! 
Of course if suddenly someone amongst you declares that he is the son of God, you will start laughing. 
 
What does he mean? 
 
Jesus knows well what they want to talk about. 
And they have not come to HIM. 
 
They have come only to the son of Joseph, which he is no more. 
He was, but since John the Baptist initiated him into a different life -- changed and converted him to a new plane of consciousness, initiated him, led him into a new door to existence -- since then he is no longer the same.
 
 
When Buddha came back to his home after twelve years, his father could not believe that he had become enlightened. 
He said, 
 
"Drop all this nonsense! 
You can befool others, but you cannot befool me. I have given birth to you, I have known you from the very beginning. 
Drop this game and come back home. 
I am your father and because I love you my doors are yet open for you. 
Though you don't deserve! 
You are an escapist. 
In my old age you escaped. 
You are my only hope. Come back home!"
 
Of course the father cannot see what has happened. 
He is too full of his own ideas, too full of his memories, his remembrance of this boy who was born to him. 
 
And now suddenly he has become a Buddha, enlightened, attained to truth? 
 
If he had been somebody else's son the father might have looked again, might have watched, observed, might have been more open; but this is his own son. 
 
The eyes are full of tears, anger, attachment, memories. 
The eyes are clouded by the past; he cannot see the reality that is standing before him.
 
Buddha laughed and he said, 
"Just look at me. I'm not the same one who left your house. Somebody else comes to you. That man is dead! I'm totally new." 
 
The father looked again and then said, 
 
"You cannot deceive me. You are the same. I know you well. I know you more than you can know yourself."
 
 
Jesus knows what they want to talk about. 
And they don't want to talk to him, the reality that he is now. 
They want to talk to someone who exists no more. 
Jesus disappeared that day in the River Jordan when John the Baptist initiated him into a different life. 
The man who used to be there has disappeared. 
The house is old, but the resident has changed. The same person doesn't live in the same body. 
The body is the same, but a new consciousness has entered. 
A new consciousness abides there and they have come to talk to the old, who is no more.
 
 
THEN ONE SAID UNTO HIM, BEHOLD, THY MOTHER AND THY BRETHREN STAND WITHOUT, DESIRING TO SPEAK WITH THEE.
BUT HE ANSWERED AND SAID UNTO HIM THAT TOLD HIM, WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
 
 
This new consciousness -- call it'Christ' -- this new consciousness says, 
 
 
WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
 
 
Unless you can see two personalities -- 
 
one of Jesus, which is no more; 
and 
one of Christ, which has come like a dove and has entered his soul 
 
-- you will not be able to understand these sentences. 
 
These sutras become very simple once you see that this man Jesus is no more the Jesus who used to be.
 
It happens many times to my sannyasins. 
 
When they want to go back to their homes they become a little apprehensive. 
They come to me and they say, 
"It is going to be difficult. My father won't understand me, my mother will not be able to see what has happened. When I go back they will not be able to see the fact: what has happened to me."
 
I tell them, 
"Don't be worried. You simply go and you remain new. Don't try in any way to behave like the old." 
 
That has to be remembered because the temptation will be there. 
The mother is there, 
the father is there, 
the brothers are there, 
the whole milieu of the old, 
and the temptation will be that even if you have changed why create a disturbance for them? 
Just act like the old.
 
But if you act like the old, that will be a deep disturbance for you. 
That will be a deception, 
that won't be authenticity. 
 
And in that way you are not going to help your family. 
That way you will be untrue to them.
 
 
 
Be true. 
 
 
 
Even if they misunderstand in the beginning, 
accept that misunderstanding. 
 
 
 
It is natural. 
 
 
 
But you remain the one that you have become. 
 
Don't act; 
remain true. 
 
Sooner or later they will understand, and once they understand, your reality will start transforming them also. 
 
 
Reality is a great force.
 
 
This happens many times. 
One sannyasin from England just wrote to me that 
"I was afraid, not with standing whatsoever you had said. I was afraid and as I came nearer to England my fear was tremendous. My father is very stubborn" -- as fathers are-"and I thought: he won't understand, he won't even listen. He will think that I am mad and he will try and force me to go to a psychoanalyst.
'What has happened? 
Why are you wearing orange?' 
He is an old Christian, orthodox. It will be almost a shock."
 
But he had to go back so he went. 
Now he has written: 
 
"They were shocked. They couldn't believe it. But as you had said, I tried not to be tempted to act. I remained true. 
And for the first time, after three or four days, they relaxed. 
Now for the first time something has transpired between me and my parents, something which I can call love -- which has never been there before. Fear was there, but not love. And they are asking me questions: what has happened to me? And they have even tried to meditate! " 
 
-- which he thinks is a miracle.
He thinks that I must be doing something from here.
 
I'm not doing anything from here. 
 
Your truth, 
your authenticity, 
has a great power in it. 
 
Truth transforms not only you.
 
Wherever you move, 
with whomsoever you relate, 
if you are true you become a great force.
 
 
 
Jesus knows that they have not come for him. 
They are not yet ready. 
They don't understand that a discontinuity has happened in the life of Jesus. 
The old is gone and the new has come, and they are not in any way related.
 
That is the problem: 
when the new comes, 
the new is absolutely new. 
 
It is not a modified form of the old. 
When the old goes, it goes totally. 
 
There comes a gap, a silence, an emptiness.
 
The old goes and the new comes -- the body remains the same. 
 
Nobody will be able to see what has happened, 
but everybody will FEEL something has happened. 
 
Even you yourself will become aware, by and by, that you are no longer the old.
 
Recognition takes time. 
Sometimes months, sometimes years. 
 
Recognition takes time, 
but by and by you become aware that 
"I am no longer the same person I used to be." 
 
When this realization surrounds you, you flower. 
 
A different grace becomes available to you. 
 
 
 
The old man lives under the law; 
the new man lives under love. 
 
 
 
The old man lives in the society; 
the new man becomes a peak of absolute aloneness. 
 
 
 
The old man lives in the past, in the future; 
the new man lives only in the present. 
 
 
 
The new man has a presence, a different quality of being. 
A magnetism, a charisma.
 
 
HE ANSWERED AND SAID UNTO HIM THAT TOLD HIM, WHO IS MY MOTHER? AND WHO ARE MY BRETHREN?
AND HE STRETCHED FORTH HIS HAND TOWARD HIS DISCIPLES, AND SAID, BEHOLD MY MOTHER AND MY BRETHREN!
 
 
He has created a new community.
 
Buddha called his community SANGHA. 
Buddha says to his disciples to seek three refuges. 
When anybody comes to surrender he has to surrender to three things. 
He says: 
 
"I surrender to Buddha, 
I surrender to sangha, 
I surrender to DHAMMA." 
 
Buddha is the alive, the presence herenow. 
 
But he will not be there always. 
 
Sooner or later he will disappear, just as a lamp disappears and then you cannot find where the flame has gone. 
 
Buddha will disappear -- this body cannot contain him for long, because the body is mortal and he is immortal. 
 
The vehicle is weak, the vehicle cannot persist for long. 
 
Sooner or later the body will fall and the flame will disappear. 
 
Then to whom will you surrender? 
 
So Buddha says, 
 
"I am creating a community: the sangha."
 
Sangha is a community of those 
who live with the same attitude, 
who live a life in common, 
who commune with each other. 
It is a community, 
a community of seekers on the same path, 
a community of those who have been in love with the same Buddha, 
whose love joins them together.
The community is a group. 
 
When the buddha is there you can look at him -- he can be helpful, he can guide you, he can take you out of your misery and darkness -- but when he is gone, then there is only one possibility
you should join together to help each other. 
 
A few will be a little ahead, 
a few will not be so.
A few may be lagging behind, 
a few may be marching forcibly, 
a few may just be fast asleep; 
but if there is a community, 
then those who are lagging behind can also be helped. 
 
The community can take care of them: 
the community can think about them, 
can love them, 
can help them, 
can guide them. 
When a Buddha is alive there is no need, 
but when the Buddha is gone a community is the only refuge.
 
 
Jesus was creating a community. 
This community is not the church, 
 
remember; 
 
this community is not a sect, remember. 
 
 
This community is a family of fellow seekers, 
not of fellow believers. 
 
 
 
When you believe, 
the community becomes a sect. 
 
When you seek, 
then it is a community. 
 
 
 
A community is an alive phenomenon of those who are all seeking together and helping each other.
 
 
 
There is a parable in India that once it happened that a great fire broke out in a forest. 
 
Two men were helpless there in the forest, 
they couldn't get out of it, because one was blind and another was crippled in the legs. 
 
The crippled one could not run: he could see, but he could not run. 
 
The blind one could run fast, but he couldn't see. So they formed a community.
 
They talked to each other and they said, 
"We can help each other." 
 
So the blind man took the crippled man on his shoulders. 
They became one man. 
The blind could walk, the crippled could see. 
They helped each other. 
 
They came out of the fire; they were saved. 
 
Separate they would have died; 
together they found the way out.
 
A community is a community of blind people and crippled people. 
 
 
 
When a Buddha is there, there is no need. 
But when Buddha is gone, the master is gone, then the source of life disappears. 
 
The whole forest is on fire and everywhere there is darkness. 
 
Somebody is crippled and somebody is blind -- everybody lacks something. 
 
But everybody also has something. 
 
Then the community can arise.
 
That is the family of Jesus. 
 
He says:
 
 
AND HE STRETCHED FORTH HIS HAND TOWARD HIS DISCIPLES, AND SAID, BEHOLD MY MOTHER AND MY BRETHREN!
 
 
"And then," 
 
Buddha says, 
 
"a time comes when the community will also become dead. It will become a sect." 
 
The family of Christ will become Christianity; 
the family of Buddha, the sangha of Buddha, 
will become Buddhists. 
 
Dead: 
fellow believers, 
 
not fellow seekers. 
 
Nobody is going anywhere; 
they simply believe. 
 
The community is not a community at all now. 
 
They talk
they discuss, 
but nobody is ready to risk anything, to search, to inquire.
 
 
Then, DHAMMA. 
 
 
Then you have to take refuge, 
you have to surrender and take refuge, 
only in the pure principle of dharma. 
 
The pure principle, 
the basic law: 
what Lao Tzu calls tao, 
what Buddha calls DHAMMA, 
what Jesus calls the kingdom of God. 
 
Then you have to surrender to the unknown.
 
It will be difficult because Buddha is visible; 
you can touch him. 
The community is also visible. 
Not so enlightened as Buddha, 
but some fragments of life, 
some fragments of light, 
are carried by the community. 
 
You can put them together, a certain light can be created. 
 
But when the community has become a sect, a dead religion, an organization and not a brotherhood....
 
 
Remember, 
a brotherhood is not an organization. 
 
A brotherhood may be organized, 
but it is not an organization. 
It is fluid. 
 
A brotherhood is organized because of love: 
organization is a by-product, a consequence. 
 
But an organization is simply organization. 
 
It is forced, rigid. 
 
It exists not because of love 
but because of law.
 
Then one has to look to God, whom you cannot see anywhere, whose address is not known, whose whereabouts are absolutely unknown.
 
Jesus says:
 
 
BEHOLD MY MOTHER AND MY BRETHREN!
 
 
"This is my family, my community in which I am spreading my being, 
with whom I am sharing my new life, 
with whom I am sharing my new vision and my new eyes."
 
 
FOR WHOSOEVER SHALL DO THE WILL OF MY FATHER WHICH IS IN HEAVEN, THE SAME IS MY BROTHER, AND SISTER, AND MOTHER.
 
 
"Whosoever is ready to follow the path of God -- he is my mother, he is my brother, he is my sister." 
 
Jesus is saying, 
 
"Only those who are related to God are related to me. 
Now, no other relationship is possible."
 
Even if Jesus' mother wants to be related to him again, she cannot be related just because of the old relationship. 
She will have to seek a new relationship, and that new relationship is possible only if she becomes attuned to God. 
 
Only through God, via God, can you be related to Jesus.
 
There is no other way.
 
 
 
If you come to me and you are really a seeker of truth, 
you immediately become related to me. 
 
 
 
Otherwise there is no relationship. 
 
 
 
Only via God -- you cannot be related to me directly. 
All direct relationship is impossible now. 
 
Unless you seek that which I have found, 
there is no possibility
There is no possibility at all.
 
 
 
It happens: 
many times people ask me -- just a few days before, Vivek was asking me --
 
"Why do we never see any of your college friends, your school friends, coming to you? Why don't they come?"
 
In the first place, I never had many friends because from the very beginning only if somebody was a seeker was there a possibility of any friendship. 
There was no other way to relate to me. 
So -- very few friends. But even those are lost, because unless they now relate to my new reality there is no possibility
Either I have to come down to relate to them, which is not possible, or they have to come up -- which is difficult.
 
By and by, they have disappeared. 
They continue to think about me as of old, but that man is no more there; that man is dead. They would like to relate to me as of old, but that man is dead. 
How can you relate to a dead man?
 
So it becomes embarrassing for them. 
If they come, it becomes embarrassing. 
They don't know what to talk about, what to say. 
If they say something of the past and then they look at me, the whole thing looks absurd. 
It carries no meaning. 
At the most I can listen, but I cannot say a single word. 
Then they feel awkward.
They used to come; by and by they dropped. 
 
But my family has not dropped me. 
They have tried hard to cope with me. 
And they have tried hard to feel my new reality. 
That's a rare phenomenon. 
Jesus was not so fortunate as I am.
 
 
FOR WHOSOEVER SHALL DO THE WILL OF MY FATHER WHICH IS IN HEAVEN, THE SAME IS MY BROTHER, AND SISTER, AND MOTHER.
AND THERE WENT GREAT MULTITUDES WITH HIM: AND HE TURNED, AND SAID UNTO THEM,
IF ANY MAN COME TO ME, AND HATE NOT HIS FATHER, AND MOTHER, AND WIFE, AND CHILDREN, AND BRETHREN, AND SISTERS, YEA, AND HIS OWN LIFE ALSO, HE CANNOT BE MY DISCIPLE.
 
 
Unless you deny your worldly family, 
you cannot be part of a spiritual family. 
 
Unless you deny the ordinary ties of the body, 
you cannot move into the world of the spirit. 
 
You have to leave behind the world of matter, 
the world of the body, 
to move into the world of the spirit.
 
 
AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE.
 
 
And until you die, you cannot follow. 
You have to die so that the new can be born in you. 
 
It can be born only when you are gone. 
 
It is not a question of transforming you, 
it is not a question of improving you, 
it is not a question of making something better of you. 
 
Howsoever better you are made, improved, modified, you will remain the same.
 
Your ego can be more polished. 
 
It can even be taught to be humble. 
 
You can be taught to be simple: 
you can live naked, with no clothes. 
 
You can be taught to be nonpossessive: 
you can leave the whole world. 
 
But if you remain the same, 
your non-possessiveness will not help much; 
your nakedness will not help much. 
Your nakedness will become a new clothing for the ego.
 
Now the ego will be satisfied that 
"I have renounced all. 
I don't possess anything. 
I have left my family" 
 
-- but the'I' will continue. 
 
And the'I' has to drop
 
Unless the'I' disappears, 
you will not be empty enough for the divine to enter. 
You will not have enough space for Him.
 
That is the meaning of Jesus when he says: 
 
 
AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE. 
 
 
To be a disciple is to die in the master and to relive in the master. 
 
It is to drop totally dead in the master so that his life flame can give you a new light and a new life. 
 
 
 
Until you die, 
nothing is possible. 
 
 
 
And that is the great fear. 
 
You would like to be improved, 
you would like to become better. 
 
Then don't come to a man like Jesus. 
 
He is not interested in bettering you, 
he is not interested in renovating the old house. 
 
He says, 
 
"We will demolish and we will make a new one," 
 
because if you renovate an old house it remains the old. 
 
It may deceive others, but it cannot deceive you. 
You know it is the old. 
The foundations remain the old, 
the structure remains the old. 
 
You polish it,
you color it, 
you whitewash it 
-- a few patches here and there -- 
and then you think everything is new. 
 
It is not.
 
In life, never try to renovate, because something is fundamentally wrong. 
 
The base is wrong, 
the whole foundation is wrong. 
 
And on that foundation, 
you will remain wrong.
 
So I'm not interested in you becoming more religious, no. 
 
I'm not interested in you becoming more moral, no. 
 
I am not interested in you attaining a beautiful character, not at all. 
 
I am interested in you dying, 
so that a newness rushes in you. 
 
Only on your death is resurrection possible. 
 
And that which will resurrect will be the divine. That will be the divine!
 
Once you are ready to die, 
moral or immoral, 
sinner or saint, 
are all irrelevant. 
 
Once you are ready to die, 
you have become capable. 
 
You open the door. 
You say to God, "Come in! "
 
But remember, 
God comes from the same door from where death comes in. 
 
If you are afraid of death you will remain afraid of God. 
 
God and death are two names of one phenomenon. 
 
 
If you are afraid, you interpret God as death. 
 
If you accept, you interpret death as God. 
 
 
Death itself becomes the beloved.
 
You wait. 
 
You wait as you would wait for your beloved. 
 
And death comes dancing! 
 
There is nothing like it. 
No longer can you conceive of anything which can transcend the beauty of it. 
 
Death becomes the beloved. 
Then death's garb is no more there. 
God is revealed!
 
This has to be done every moment, because every moment death knocks at your door. 
 
Every moment when you exhale, death knocks. 
 
 
Exhalation is death, 
inhalation is life. 
 
 
The first thing a child has to do is to inhale 
and 
the last thing the old man dying will do will be to exhale. 
 
 
With exhalation, death; 
with inhalation, life.
 
 
And this is happening every moment. 
Whenever you inhale, you are becoming alive again; 
whenever you exhale, again death. 
 
Death, life, death, life: 
that's how you move. 
 
They are two wings or two legs, two aspects of you. 
 
If you really die with each exhalation -- you relax and you surrender -- then with each inhalation you will revive. 
 
And you will feel such freshness that even the dew in the morning will be jealous! 
 
You will feel freshness such as the stars in the night feel.
 
 
That is eternal life. 
 
 
One who has learned the secret of how to die moment to moment has learned the secret of how to live eternally. 
 
Now death is impossible. 
Death is possible only if you resist it. 
 
It is in your resistance that death exists. 
 
Resistance is ego, 
death exists because of the ego. 
 
If you surrender, death disappears. 
 
Surrender is the key.
 
Jesus says:
 
 
AND WHOSOEVER DOTH NOT BEAR HIS CROSS, AND COME AFTER ME, CANNOT BE MY DISCIPLE.
 
 
Not only does the father have to be denied, and the mother, and the sister and the brothers, but you have to deny your life also. 
 
Your life has to be denied so that God can live within you and through you. 
 
Both cannot live together within you, 
remember. 
 
Either you or God. 
 
You would like to also give Him a small room somewhere in your house, a small temple in a far corner of the house. 
 
You would like Him to live there, but that is not His way. 
 
He wants the whole house or nothing. 
 
This trick don't do.
 
I was staying with a friend. 
In the morning I saw him going to the garage. I asked him, 
 
"Where are you going?"
 
He said, 
 
"We have made a temple in the garage." 
 
They live in a palace and their God lives in the garage! 
 
Whom do you think you are befooling? 
And he was very happy. 
He thinks he is a very religious man.
 
The God lives in the garage, 
He's not even a welcomed guest. 
 
Even with a guest you behave well, 
even with a poor relative you behave well. 
Even a poor relative will feel offended if you put him in the garage. 
The God lives in the garage! 
He was very happy and he said, 
 
"We have made a very beautiful temple there. You come and see."
 
I said, 
 
"God cannot be there so I'm not coming. You go and do whatsoever you want to do, but this is not prayer."
 
God comes to you only when you completely give in, when you are completely empty and you say, 
 
"I am no more. Now you can come in." 
 
When you have vacated the throne, then only is He enthroned.
 
 
 
 
sammasatiサマサティ
(right remembrance)
正しく想起する。
 
 
『The last word of Buddha was, sammasati. 
 Remember that you are a buddha – sammasati.』
 
 
瞑想と愛 meditation & love
 
 
 
 
beloved osho
prem mashal
 
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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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