“The education that has prevailed in the past is very insufficient, incomplete, superficial. It only creates people who can earn their livelihood but it does not give any insight into living itself. It is not only incomplete, it is harmful too -- because it is based on competition.
Any type of competition is violent deep down, and creates people who are unloving. Their whole effort is to be the achievers -- of name, of fame, of all kinds of ambitions. Obviously they have to struggle and be in conflict for them. That destroys their joys and that destroys their friendliness. It seems everybody is fighting against the whole world.
Education up to now has been goal-oriented: what you are learning is not important; what is important is the examination that will come a year or two years later. It makes the future important -- more important than the present. It sacrifices the present for the future. And that becomes your very style of life; you are always sacrificing the moment for something which is not present. It creates a tremendous emptiness in life.
The commune of my vision will have a five-dimensional education. Before I enter into those five dimensions, a few things have to be noted. One: there should not be any kind of examination as part of education, but every day, every hour observation by the teachers; their remarks throughout the year will decide whether you move further or you remain a little longer in the same class. Nobody fails, nobody passes -- it is just that a few people are speedy and a few people are a little bit lazy -- because the idea of failure creates a deep wound of inferiority, and the idea of being successful also creates a different kind of disease, that of superiority.
Nobody is inferior, and nobody is superior.
One is just oneself, incomparable.
So, examinations will not have any place. That will change the whole perspective from the future to the present. What you are doing right this moment will be decisive, not five questions at the end of two years. Of thousands of things you will pass through during these two years, each will be decisive; so the education will not be goal-oriented.
The teacher has been of immense importance in the past, because he knew he had passed all the examinations, he had accumulated knowledge. But the situation has changed -- and this is one of the problems, that situations change but our responses remain the old ones. Now the knowledge explosion is so vast, so tremendous, so speedy, that you cannot write a big book on any scientific subject because by the time your book is complete, it will be out of date; new facts, new discoveries will have made it irrelevant. So now science has to depend on articles, on periodicals, not on books.
The teacher was educated thirty years earlier. In thirty years everything has changed, and he goes on repeating what he was taught. He is out of date, and he is making his students out of date. So in my vision the teacher has no place. Instead of teachers there will be guides, and the difference has to be understood: the guide will tell you where, in the library, to find the latest information on the subject.
And teaching should not be done in the old-fashioned way, because television can do it in a far better way, can bring the latest information without any problems. The teacher has to appeal to your ears; television appeals directly to your eyes; and the impact is far greater, because the eyes absorb eighty percent of your life situations -- they are the most alive part.
If you can see something there is no need to memorize it; but if you listen to something you have to memorize it. Almost ninety-eight percent of education can be delivered through television, and the questions that students will ask can be answered by computers. The teacher should be only a guide to show you the right channel, to show you how to use the computer, how to find the latest book. His function will be totally different. He is not imparting knowledge to you, he is making you aware of the contemporary knowledge, of the latest knowledge. He is only a guide.
With these considerations, I divide education into five dimensions. The first is informative, like history, geography, and many other subjects which can be dealt with by television and computer together. The second part should be sciences. They can be imparted by television and computer too, but they are more complicated, and the human guide will be more necessary.
In the first dimension also come languages. Every person in the world should know at least two languages; one is his mother tongue, and the other is English as an international vehicle for communication. They can also be taught more accurately by television -- the accent, the grammar, everything can be taught more correctly than by human beings.
We can create in the world an atmosphere of brotherhood: language connects people and language disconnects too. There is right now no international language. This is due to our prejudices. English is perfectly capable, because it is known by more people around the world on a wider scale -- although it is not the first language. The first is Spanish, as far as population is concerned. But its population is concentrated, it is not spread all over the world. The second is Chinese; that is even more concentrated, only in China. As far as numbers go, these languages are spoken by more people, but the question is not of numbers, the question is of spread.
English is the most widespread language, and people should drop their prejudices -- they should look at the reality. There have been many efforts to create languages to avoid the prejudices -- the Spanish people can say their language should be the international language because it is spoken by more people than almost any other language.... To avoid these prejudices, languages like Esperanto have been created. But no created language has been able to function. There are a few things which grow, which cannot be created; a language is a growth of thousands of years. Esperanto looks so artificial that all those efforts have failed.
But it is absolutely necessary to create two languages -- first, the mother tongue, because there are feelings and nuances which you can say only in the mother tongue. One of my professors, S. K. Saxena, a world traveler who has been a professor of philosophy in many countries, used to say that in a foreign language you can do everything, but when it comes to a fight or to love, you feel that you are not being true and sincere to your feelings. So for your feelings and for your sincerity, your mother tongue... which you imbibe with the milk of the mother, which becomes part of your blood and bones and marrow. But that is not enough -- that creates small groups of people and makes others strangers.
One international language is absolutely necessary as a basis for one world, for one humanity. So two languages should be absolutely necessary for everybody. That will come in the first dimension.
The second is the enquiry of scientific subjects, which is tremendously important because it is half of reality, the outside reality. And the third will be what is missing in present-day education, the art of living. People have taken it for granted that they know what love is. They don't know... and by the time they know, it is too late. Every child should be helped to transform his anger, hatred, jealousy, into love.
An important part of the third dimension should also be a sense of humor. Our so-called education makes people sad and serious. And if one third of your life is wasted in a university in being sad and serious, it becomes ingrained; you forget the language of laughter -- and the man who forgets the language of laughter has forgotten much of life.
So love, laughter, and an acquaintance with life and its wonders, its mysteries... these birds singing in the trees should not go unheard. The trees and the flowers and the stars should have a connection with your heart. The sunrise and the sunset will not be just outside things -- they should be something inner, too. A reverence for life should be the foundation of the third dimension.
People are so irreverent to life.
They still go on killing animals to eat -- they call it game; and if the animal eats them -- then they call it calamity. Strange... in a game both parties should be given equal opportunity. The animals are without weapons and you have machine guns or arrows.... You may not have thought about why arrows and machine guns were invented: so that you can kill the animal from a faraway distance; to come close is dangerous. What kind of game is this? And the poor animal, defenseless against your bullets....
It is not a question of killing the animals; it is a question of being irreverent to life, because all that you need can be provided either by synthetic foods, or by other scientific methods. All your needs can be fulfilled; no animal has to be killed. And a person who kills animals, deep down can kill human beings without any difficulty -- because what is the difference? And there are cannibals....
Just a few days ago in Palestine, the people demanded that the government allow them to eat human flesh, because there was not enough food -- so why waste a dead body? Whether it has died naturally or has been destroyed by the terrorists or has been in an accident, it is good food! And the surprising thing is that the government of Palestine has agreed -- they had to. Food is short, and people cannot be left hungry. Today they will be eating the naturally dead or the accidentally dead, or those killed by terrorists; but this is not going on forever. Soon they will start finding ways to kill people -- to steal children, because their flesh is thought to be the most delicious.
A great reverence for life should be taught, because life is God and there is no other God than life itself, and joy, laughter, a sense of humor -- in short a dancing spirit.
The fourth dimension should be of art and creativity: painting, music, craftsmanship, pottery, masonry -- anything that is creative. All areas of creativity should be allowed; the students can choose. There should be only a few things compulsory -- for example an international language should be compulsory; a certain capacity to earn your livelihood should be compulsory; a certain creative art should be compulsory. You can choose through the whole rainbow of creative arts, because unless a man learns how to create, he never becomes a part of existence, which is constantly creative. By being creative one becomes divine; creativity is the only prayer.
And the fifth dimension should be the art of dying. In this fifth dimension will be all the meditations, so that you can know there is no death, so that you can become aware of an eternal life inside you. This should be absolutely essential, because everybody has to die; nobody can avoid it. And under the big umbrella of meditation, you can be introduced to Zen, to Tao, to Yoga, to Hassidism, to all kinds and all possibilities that have existed, but which education has not taken any care of. In this fifth dimension, you should also be made aware of the martial arts like aikido, jujitsu, judo -- the art of self-defense without weapons -- and not only self-defense, but simultaneously a meditation too.
The new commune will have a full education, a whole education. All that is essential should be compulsory, and all that is nonessential should be optional. One can choose from the options, which will be many. And once the basics are fulfilled, then you have to learn something you enjoy; music, dance, painting -- you have to know something to go inwards, to know yourself. And all this can be done very easily without any difficulty.
I have been a professor myself and I resigned from the university with a note saying: This is not education, this is sheer stupidity; you are not teaching anything significant.
But this insignificant education prevails all over the world -- it makes no difference, in the Soviet Union or in America. Nobody has looked for a more whole, a total education. In this sense almost everybody is uneducated; even those who have great degrees are uneducated in the vaster areas of life. A few are more uneducated, a few are less -- but everybody is uneducated. But to find an educated man is impossible, because education as a whole does not exist anywhere.”
Wednesday, April 14, 2010
KRISHNA : THE COLOURFUL DANCING GOD
Krishna is the most colourful and lovable figure in Indian mythology. Osho brings out the meaning of the word Krishna and explains that Krishna means the one who attracts, one who is like a magnet and one whose presence immediate creates love in thousands of people. Bringing out the significance behind the representation of Krishna in blue, Osho says it is a symbol that he is a love god, that he represents love and the depth of the inner soul. Explaining the essence of the most loved, blue, dancing god , Osho says that Krishna’s flute signifies celebration, love, song and dance
In this issue, we bring you Osho’s insight on the relevance and significance of Krishna in the present time.
“Krishna is utterly incomparable, he is so unique. Firstly, his uniqueness lies in the fact that although Krishna happened in the ancient past he belongs to the future, is really of the future. Man has yet to grow to that height where he can be a contemporary of Krishna's. He is still beyond man's understanding; he continues to puzzle and battle us. Only in some future time will we be able to understand him and appreciate his virtues. And there are good reasons for it.
The most important reason is that Krishna is the sole great man in our whole history who reached the absolute height and depth of religion, and yet he is not at all serious and sad, not in tears. By and large, the chief characteristic of a religious person has been that he is somber, serious and sad-looking -- like one vanquished in the battle of life, like a renegade from life. In the long line of such sages it is Krishna alone who comes dancing, singing and laughing.
Religions of the past were all life-denying and masochistic, extolling sorrow and suffering as great virtues. If you set aside Krishna's vision of religion, then every religion of the past presented a sad and sorrowful face. A laughing religion, a religion that accepts life in its totality is yet to be born. And it is good that the old religions are dead, along with them, that the old God, the God of our old concepts is dead too
It is said of Jesus that he never laughed. It was perhaps his sad look and the picture of his physical form on the cross that became the focal point of at traction for people, most of whom are themselves unhappy and miserable. In a deep sense Mahavira and Buddha are against life too. They are in favor of some other life in some other world; they support a kind of liberation from this life.
Every religion, up to now, has divided life into two parts, and while they accept one part they deny the other, Krishna alone accepts the whole of life. Acceptance of life in its totality has attained full fruition in Krishna. That is why India held him to be a perfect incarnation of God, while all other incarnations were assessed as imperfect and incomplete. Even Rama is described as an incomplete incarnation of God. But Krishna is the whole of God.
And there is a reason for saying so. The reason is that Krishna has accepted and absorbed everything that life is.
Albert Schweitzer made a significant remark in criticism of the Indian religion. He said that the religion of this country is life negative. This remark is correct to a large extent, if Krishna is left out. But it is utterly wrong in the context of Krishna. If Schweitzer had tried to understand Krishna he would never have said so.
But it was unfortunate that we did not allow Krishna to influence our life in a broad way. He remains a lonely dancing island in the vast ocean of sorrow and misery that is our life. Or, we can say he is a small oasis of joyous dancing and celebration in the huge desert of sadness and negativity, of suppression and condemnation that we really are. Krishna could not influence the whole spectrum of our life, and for this we are alone to blame. Krishna is not in the least responsible for it. We were not that worthy, that deserving, to have him, to imbibe him, to absorb him.
Up to now, man's mind has thought of and looked at life in fragments -- and thought dialectically. The religious man denies the body and accepts the soul. And what is worse, he creates a conflict, a dichotomy between the body and spirit. He denies this world, he accepts the other world, and thus creates a state of hostility between the two. Naturally our life is going to be sad and miserable if we deny the body, because all our life's juice -- its health and vitality, its sensitivities and beauty, all its music -- has its source in the body. So a religion that denies and denounces the body is bound to be anemic and ill, it has to be lackluster. Such a religion is going to be as pale and lifeless as a dry leaf fallen from a tree. And the people who follow such a religion, who allow themselves to be influenced and conditioned by it, will be as anemic and prone to death as these leaves are.
Krishna alone accepts the body in its totality. And he accepts it not in any selected dimension but in all its dimensions. Apart from Krishna, Zarathustra is another. About him it is said he was born laughing. Every child enters this world crying. Only one child in all of history laughed at the time of his birth, and that was Zarathustra. And this is an index -- an index of the fact that a happy and laughing humanity is yet to be born. And only a joyful and laughing humanity can accept Krishna.
Krishna has a great future. After Freud the world of religion is not going to be the same as it was before him. Freud stands as a watershed between the religions of the past and the religion of the future. With Freud a great revolution has taken place and man's consciousness has achieved a breakthrough. We shall never be the same again after Freud. A new peak of consciousness has been touched and a new understanding, an altogether new perspective, a new vision of life has come into being. And it is essential to understand it rightly.
The old religions taught suppression as the way to God. Man was asked to suppress everything -- his sex, his anger, his greed, his attachments -- and then alone would he find his soul, would he attain to God. This war of man against himself has continued long enough. And in the history of thousands of years of this war, barely a handful of people, whose names can be counted on one's fingers, can be said to have found God. So in a sense we lost this war, because down the centuries billions of people died without finding their souls, without meeting God.
Undoubtedly there must be some basic flaw, some fundamental mistake in the very foundation of these religions.
It is as if a gardener has planted fifty thousand trees and out of them only one tree flowers -- and yet we accept his scripture on gardening on the plea that at least one tree has blossomed. But we fail to take into consideration that this single tree might have been an exception to the rule, that it might have blossomed not because of the gardener, but in spite of him. The rest of the fifty thousand trees, those that remained stunted and barren, are enough proof the gardener was not worth his salt.
If a Buddha, a Mahavira or a Christ attains to God in spite of these fragmentary and conflict-rid den religions, it is no testimony to the success of these religions as such. The success of religion, or let us say the success of the gardener, should be acclaimed only when all fifty thousand trees of his garden, with the exception of one or two, achieve flowering. Then the blame could be laid at the foot of the one tree for its failure to bloom. Then it could be said that this tree remained stunted and barren in spite of the gardener.
With Freud a new kind of awareness has dawned on man: that suppression is wrong, that suppression brings with it nothing but self-pity and anguish. If a man fights with himself he can only ruin and destroy himself. If I make my left hand fight with my right hand, neither is going to win, but in the end the contest will certainly destroy me. While my two hands fight with themselves, I and I alone will be destroyed in the process. That is how, through denial and suppression of his natural instincts and emotions, man became suicidal and killed himself.
Krishna alone seems to be relevant to the new awareness, to the new understanding that came to man in the wake of Freud and his findings. It is so because in the whole history of the old humanity Krishna alone is against repression.
He accepts life in all its facets, in all its climates and colors. He alone does not choose he accepts life unconditionally. He does not shun love; being a man he does not run away from women. As one who has known and experienced God, he alone does not turn his face from war. He is full of love and compassion, and yet he has the courage to accept and fight a war. His heart is utterly non violent, yet he plunges into the fire and fury of violence when it becomes unavoidable. He accepts the nectar, and yet he is not afraid of poison.
In fact, one who knows the deathless should be free of the fear of death. And of what worth is that nectar which is afraid of death? One who knows the secret of non-violence should cease to fear violence. What kind of non-violence is it that is scared of violence? And how can the spirit, the soul, fear the body and run away from it? And what is the meaning of God if he cannot take the whole of this world in his embrace?
Krishna accepts the duality, the dialectics of life altogether and therefore transcends duality. What we call transcendence is not possible so long as you are in conflict, so long as you choose one part and reject the other. Transcendence is only possible when you choicelessly accept both parts together, when you accept the whole.
That is why Krishna has great significance for the future. And his significance will continue to grow with the passage of time. When the glow and the glamor of all other godmen and messiahs has dimmed, when the suppressive religions of the world have been consigned to the wastebasket of history, Krishna's flame will be heading towards its peak, moving towards the pinnacle of its brilliance. It will be so because, for the first time, man will be able to comprehend him, to understand him and to imbibe him. And it will be so because, for the first time, man will really deserve him and his blessings.
It is really arduous to understand Krishna. It is easy to understand that a man should run away from the world if he wants to find peace, but it is really difficult to accept that one can find peace in the thick of the marketplace. It is understandable that a man can attain to purity of mind if he breaks away from his attachments, but it is really difficult to realize that one can remain unattached and innocent in the very midst of relationships and attachments, that one can remain calm and still live at the very center of the cyclone. There is no difficulty in accepting that the flame of a candle will remain steady and still in a place well secluded from winds and storms, but how can you believe that a candle can keep burning steadily even in the midst of raging storms and hurricanes? So it is difficult even for those who are close to Krishna to understand him.
For the first time in his long history man has attempted a great and bold experiment through Krishna. For the first time, through Krishna, man has tested, and tested fully his own strength and intelligence. It has been tested and found that man can remain, like a lotus in water, untouched and unattached while living in the throes of relationship. It has been discovered that man can hold to his love and compassion even on the battlefield, that he can continue to love with his whole being while wielding a sword in his hand.
It is this paradox that makes Krishna difficult to understand. Therefore, people who have loved and worshipped him have done so by dividing him into parts, and they have worshipped his different fragments, those of their liking. No one has accepted and worshipped the whole of Krishna, no one has embraced him in his entirety. Poet Surdas sings superb hymns of praise to the Krishna of his childhood, Bal. krishna. Surdas' Krishna never grows up, because there is a danger with a grown-up Krishna which Surdas cannot take. There is not much trouble with a boy Krishna flirting with the young women of his village, but it will be too much if a grown-up Krishna does the same. Then it will be difficult to understand him.
After all, we can understand something on our own plane, on our own level. There is no way to understand something on a plane other than ours.
So for their adoration of Krishna, different people have chosen different facets of his life. Those who love the Geeta will simply ignore the BHAGWAD, because the Krishna of the GEETA is so different from the Krishna of the BHAGWAD Similarly, those who love the BHAGWAD will avoid getting involved with the GEETA. While the Krishna of the GEETA stands on a battlefield surrounded by violence and war, the Krishna of the BHAGWAD is dancing, singing and celebrating. There is seemingly no meeting-point whatsoever between the two.
There is perhaps no one like Krishna, no one who can accept and absorb in himself all the contradictions of life, all the seemingly great contradictions of life. Day and night, summer and winter, peace and war, love and violence, life and death -- all walk hand in hand with him. That is why everyone who loves him has chosen a particular aspect of Krishna's life that appealed to him and quietly dropped the rest.
Gandhi calls the GEETA his mother, and yet he cannot absorb it, because his creed of non-violence conflicts with the grim inevitability of war as seen in the GEETA. So Gandhi finds ways to rationalize the violence of the GEETA: he says the war of Mahabharat is only a metaphor, that it did not actually happen. This war, Gandhi says over and over again, represents the inner war between good and evil that goes on inside a man. The Kurushetra of the GEETA, according to Gandhi, is not a real battlefield located somewhere on this earth, nor is the Mahabharat an actual war. It is not that Krishna incites Arjuna to fight a real Mahabharat, Mahabharat only symbolizes the inner conflict and war of man, and so it is just a parable.
Gandhi has his own difficulty. The way Gandhi's mind is, Arjuna will be much more in accord with him than Krishna. A great upsurge of non-violence has arisen in the mind of Arjuna, and he seems to be strongly protesting against war. He is prepared to run away from the battlefield and his arguments seem to be compelling and logical. He says it is no use fighting and killing one's own family and relatives. For him, wealth, power and fame, won through so much violence and bloodshed, have no value what soever. He would rather be a beggar than a king, if kingship costs so much blood and tears. He calls war an evil and violence a sin and wants to shun it at all costs. Naturally Arjuna has a great appeal for Gandhi. How can he then understand Krishna?
Krishna very strongly urges Arjuna to drop his cowardice and fight like a true warrior. And his arguments in support of war are beautiful, rare and unique. Never before in history have such unique and superb arguments been advanced in favor of fighting, in support of war. Only a man of supreme non-violence could give such support to war.
Krishna tells Arjuna, "So long as you believe you can kill someone, you are not a man with a soul, you are not a religious man. So long as you think that one dies, you don't know that which is within us, that which has never died and will never die. If you think you can kill someone you are under a great illusion, you are betraying your ignorance. The concept of killing and dying is materialistic; only a materialist can believe so. There is no dying, no death for one who really knows." So Krishna exhorts Arjuna over and over again in the GEETA, "This is all play-acting; killing or dying is only a drama."
In this context it is necessary to understand why we call the life of Rama a characterization, a story, a biography, and not a play, a leela. It is because Rama is very serious. But we describe the life of Krishna as his leela, his play-acting, because Krishna is not serious at all. Rama is bounded, he is limited. He is bound, limited by his ideals and principles. Scriptures call him the greatest idealist: he is circumscribed by the rules of conduct and character. He will never step out of his limits; he will sacrifice everything for his principles, for his character.
Krishna's life, on the other hand, accepts no limitations. It is not bound by any rules of conduct, it is unlimited and vast. Krishna is free, limitlessly free. There is no ground he cannot tread; no point where his steps can fear and falter, no limits he cannot transcend. And this freedom, this vastness of Krishna, stems from his experience of self-knowledge. It is the ultimate fruit of his enlightenment.
For this reason the question of violence has become meaningless in Krishna's life. Now, violence is just not possible. And where violence is meaning less, non-violence loses its relevance too. Non-violence has meaning only in relation to violence. The moment you accept that violence is possible, non-violence becomes relevant at once. In fact, both violence and non-violence are two sides of the same coin. And it is a materialistic coin. It is materialistic to think that one is violent or non-violent. He is a materialist who believes he can kill someone, and he too is a materialist who thinks he is not going to kill anyone. One thing is common to them: they believe someone can be really killed. Spirituality rejects both violence and non-violence. it accepts the immortality of the soul. And such spirituality turns even war into play.
Spirituality or religion accepts, and unreservedly accepts, all the dimensions of life. It accepts sex and attachment together, relationship and indulgence, love and devotion, yoga and meditation, and everything there is to life.
And the possibility of the understanding and acceptance of this philosophy of totality is growing every day -- because now we have come to know a few truths we never knew in the past. Krishna, however, has undoubtedly known them.
For instance, we now know that the body and soul are not separate, that they are two poles of the same phenomenon. The visible part of the soul is known as the body, and the invisible part of the body is called the soul. God and the world are not two separate entities; there is absolutely no conflict be tween God and nature. Nature is the visible, the gross aspect of God, and God is the invisible, the subtle aspect of nature. There is no such point in the cosmos where nature ends and God begins. It is nature itself that, through a subtle process of its dissolution, turns into God, and it is God himself who, through a subtle process of his manifestation, turns into nature. Nature is manifest God, and God is unmanifest nature. And that is what adwait means, what the principle of one without the other means.
We can understand Krishna only if we clearly understand this concept of adwait, that only one is -- one without the other. You can call him God or Brahman or what you like.
We also have to understand why Krishna is going to be increasingly significant for the future and how he is going to become closer and closer to man. It will be so, because the days when suppression and repression ruled the roost are gone. After a lengthy struggle and a long spell of inquiry and investigation we have learned that the forces we have been fighting are our own forces. In reality we are those forces, and it is utter madness to fight them. We have also learned we become prisoners of the forces we oppose and fight, and then it becomes impossible to free ourselves from them. And now we also know that we can never transform them if we treat them as inimical forces, if we resist and repress them.
For instance, if someone fights with sex, he will never attain to brahmacharya, to celibacy in his life. There is only one way to celibacy and that is through the transformation of the sex energy itself. So we don't have to fight with the energy of sex; on the contrary, we should understand it and cooperate with it. We need to make friends with sex rather than make an enemy of it, as we have been doing for so long. The truth is, we can only change our friends; the question of changing those we treat as enemies simply does not arise. There is no way to even understand our enemies; it is just impossible. To understand something it is essential to be friendly with it.
Let us clearly understand that what we think to be the lowest is the other pole of the highest. The peak of a mountain and the valley around its base are not two separate things, they are part and parcel of the same phenomenon. The deep valley has been caused by the rising mountain, and in the same way the mountain has been possible because of the valley, One cannot be without the other. Or can it? Linguistically the mountain and the valley are two, but existentially they are two poles of the same thing.
Nietzsche has a very significant maxim. He says a tree that longs to reach the heights of heaven must sink its roots to the bottom of the earth. A tree that is afraid to do so should abandon its longing to reach the heavens. Really, the higher a tree the deeper its roots go. If you want to ascend to the skies you will have to descend into the abyss as well. Height and depth are not different things, they are two dimensions of the same thing. And their proportions are always the same.
Man's mind has always wanted to choose be tween the seeming opposites. He wants to preserve heaven and do away with hell. He wants to have peace and escape tension. He desires to protect good and destroy evil. He longs to accept light and deny darkness. He craves to cling to pleasure and to shun pain. His mind has always divided existence into two parts and chosen one part against the other. And from choice arises duality, which brings conflict and pain.
Krishna symbolizes acceptance of the opposites together. And he alone can be whole who accepts the contradictions together. One who chooses will always be incomplete, less than the whole, because the part he chooses will continue to delude him and the part he denies will continue to pursue and haunt him. He can never be rid of what he rejects and represses. The mind of the man who rejects and represses sex becomes increasingly sexual. So a culture, a religion that teaches suppression of sex ends up creating nothing but sexuality; it becomes obsessed with sex.
Up to now we have stubbornly denied the Krishna who accepts sex; we accept him only in fragments. But now it will be quite possible to accept him totally, because we are beginning to understand that it is the energy of sex itself that is transformed into the highest kind of celibacy, into brahmacharya -- through the process of its upward journey to the sahasrar, to the ultimate center in the head. We are beginning to learn that nothing in life has to be denied its place and given up, that we have to accept and live life in its totality. And he who lives wholly attains to life's wholeness. And he alone is holy who is whole.
Therefore I say that Krishna has immense significance for our future. And that future, when Krishna's image will shine in all its brilliance, is increasingly close. And whenever a laughing, singing and dancing religion comes into being it will certainly have Krishna's stone in its foundation.”
In this issue, we bring you Osho’s insight on the relevance and significance of Krishna in the present time.
“Krishna is utterly incomparable, he is so unique. Firstly, his uniqueness lies in the fact that although Krishna happened in the ancient past he belongs to the future, is really of the future. Man has yet to grow to that height where he can be a contemporary of Krishna's. He is still beyond man's understanding; he continues to puzzle and battle us. Only in some future time will we be able to understand him and appreciate his virtues. And there are good reasons for it.
The most important reason is that Krishna is the sole great man in our whole history who reached the absolute height and depth of religion, and yet he is not at all serious and sad, not in tears. By and large, the chief characteristic of a religious person has been that he is somber, serious and sad-looking -- like one vanquished in the battle of life, like a renegade from life. In the long line of such sages it is Krishna alone who comes dancing, singing and laughing.
Religions of the past were all life-denying and masochistic, extolling sorrow and suffering as great virtues. If you set aside Krishna's vision of religion, then every religion of the past presented a sad and sorrowful face. A laughing religion, a religion that accepts life in its totality is yet to be born. And it is good that the old religions are dead, along with them, that the old God, the God of our old concepts is dead too
It is said of Jesus that he never laughed. It was perhaps his sad look and the picture of his physical form on the cross that became the focal point of at traction for people, most of whom are themselves unhappy and miserable. In a deep sense Mahavira and Buddha are against life too. They are in favor of some other life in some other world; they support a kind of liberation from this life.
Every religion, up to now, has divided life into two parts, and while they accept one part they deny the other, Krishna alone accepts the whole of life. Acceptance of life in its totality has attained full fruition in Krishna. That is why India held him to be a perfect incarnation of God, while all other incarnations were assessed as imperfect and incomplete. Even Rama is described as an incomplete incarnation of God. But Krishna is the whole of God.
And there is a reason for saying so. The reason is that Krishna has accepted and absorbed everything that life is.
Albert Schweitzer made a significant remark in criticism of the Indian religion. He said that the religion of this country is life negative. This remark is correct to a large extent, if Krishna is left out. But it is utterly wrong in the context of Krishna. If Schweitzer had tried to understand Krishna he would never have said so.
But it was unfortunate that we did not allow Krishna to influence our life in a broad way. He remains a lonely dancing island in the vast ocean of sorrow and misery that is our life. Or, we can say he is a small oasis of joyous dancing and celebration in the huge desert of sadness and negativity, of suppression and condemnation that we really are. Krishna could not influence the whole spectrum of our life, and for this we are alone to blame. Krishna is not in the least responsible for it. We were not that worthy, that deserving, to have him, to imbibe him, to absorb him.
Up to now, man's mind has thought of and looked at life in fragments -- and thought dialectically. The religious man denies the body and accepts the soul. And what is worse, he creates a conflict, a dichotomy between the body and spirit. He denies this world, he accepts the other world, and thus creates a state of hostility between the two. Naturally our life is going to be sad and miserable if we deny the body, because all our life's juice -- its health and vitality, its sensitivities and beauty, all its music -- has its source in the body. So a religion that denies and denounces the body is bound to be anemic and ill, it has to be lackluster. Such a religion is going to be as pale and lifeless as a dry leaf fallen from a tree. And the people who follow such a religion, who allow themselves to be influenced and conditioned by it, will be as anemic and prone to death as these leaves are.
Krishna alone accepts the body in its totality. And he accepts it not in any selected dimension but in all its dimensions. Apart from Krishna, Zarathustra is another. About him it is said he was born laughing. Every child enters this world crying. Only one child in all of history laughed at the time of his birth, and that was Zarathustra. And this is an index -- an index of the fact that a happy and laughing humanity is yet to be born. And only a joyful and laughing humanity can accept Krishna.
Krishna has a great future. After Freud the world of religion is not going to be the same as it was before him. Freud stands as a watershed between the religions of the past and the religion of the future. With Freud a great revolution has taken place and man's consciousness has achieved a breakthrough. We shall never be the same again after Freud. A new peak of consciousness has been touched and a new understanding, an altogether new perspective, a new vision of life has come into being. And it is essential to understand it rightly.
The old religions taught suppression as the way to God. Man was asked to suppress everything -- his sex, his anger, his greed, his attachments -- and then alone would he find his soul, would he attain to God. This war of man against himself has continued long enough. And in the history of thousands of years of this war, barely a handful of people, whose names can be counted on one's fingers, can be said to have found God. So in a sense we lost this war, because down the centuries billions of people died without finding their souls, without meeting God.
Undoubtedly there must be some basic flaw, some fundamental mistake in the very foundation of these religions.
It is as if a gardener has planted fifty thousand trees and out of them only one tree flowers -- and yet we accept his scripture on gardening on the plea that at least one tree has blossomed. But we fail to take into consideration that this single tree might have been an exception to the rule, that it might have blossomed not because of the gardener, but in spite of him. The rest of the fifty thousand trees, those that remained stunted and barren, are enough proof the gardener was not worth his salt.
If a Buddha, a Mahavira or a Christ attains to God in spite of these fragmentary and conflict-rid den religions, it is no testimony to the success of these religions as such. The success of religion, or let us say the success of the gardener, should be acclaimed only when all fifty thousand trees of his garden, with the exception of one or two, achieve flowering. Then the blame could be laid at the foot of the one tree for its failure to bloom. Then it could be said that this tree remained stunted and barren in spite of the gardener.
With Freud a new kind of awareness has dawned on man: that suppression is wrong, that suppression brings with it nothing but self-pity and anguish. If a man fights with himself he can only ruin and destroy himself. If I make my left hand fight with my right hand, neither is going to win, but in the end the contest will certainly destroy me. While my two hands fight with themselves, I and I alone will be destroyed in the process. That is how, through denial and suppression of his natural instincts and emotions, man became suicidal and killed himself.
Krishna alone seems to be relevant to the new awareness, to the new understanding that came to man in the wake of Freud and his findings. It is so because in the whole history of the old humanity Krishna alone is against repression.
He accepts life in all its facets, in all its climates and colors. He alone does not choose he accepts life unconditionally. He does not shun love; being a man he does not run away from women. As one who has known and experienced God, he alone does not turn his face from war. He is full of love and compassion, and yet he has the courage to accept and fight a war. His heart is utterly non violent, yet he plunges into the fire and fury of violence when it becomes unavoidable. He accepts the nectar, and yet he is not afraid of poison.
In fact, one who knows the deathless should be free of the fear of death. And of what worth is that nectar which is afraid of death? One who knows the secret of non-violence should cease to fear violence. What kind of non-violence is it that is scared of violence? And how can the spirit, the soul, fear the body and run away from it? And what is the meaning of God if he cannot take the whole of this world in his embrace?
Krishna accepts the duality, the dialectics of life altogether and therefore transcends duality. What we call transcendence is not possible so long as you are in conflict, so long as you choose one part and reject the other. Transcendence is only possible when you choicelessly accept both parts together, when you accept the whole.
That is why Krishna has great significance for the future. And his significance will continue to grow with the passage of time. When the glow and the glamor of all other godmen and messiahs has dimmed, when the suppressive religions of the world have been consigned to the wastebasket of history, Krishna's flame will be heading towards its peak, moving towards the pinnacle of its brilliance. It will be so because, for the first time, man will be able to comprehend him, to understand him and to imbibe him. And it will be so because, for the first time, man will really deserve him and his blessings.
It is really arduous to understand Krishna. It is easy to understand that a man should run away from the world if he wants to find peace, but it is really difficult to accept that one can find peace in the thick of the marketplace. It is understandable that a man can attain to purity of mind if he breaks away from his attachments, but it is really difficult to realize that one can remain unattached and innocent in the very midst of relationships and attachments, that one can remain calm and still live at the very center of the cyclone. There is no difficulty in accepting that the flame of a candle will remain steady and still in a place well secluded from winds and storms, but how can you believe that a candle can keep burning steadily even in the midst of raging storms and hurricanes? So it is difficult even for those who are close to Krishna to understand him.
For the first time in his long history man has attempted a great and bold experiment through Krishna. For the first time, through Krishna, man has tested, and tested fully his own strength and intelligence. It has been tested and found that man can remain, like a lotus in water, untouched and unattached while living in the throes of relationship. It has been discovered that man can hold to his love and compassion even on the battlefield, that he can continue to love with his whole being while wielding a sword in his hand.
It is this paradox that makes Krishna difficult to understand. Therefore, people who have loved and worshipped him have done so by dividing him into parts, and they have worshipped his different fragments, those of their liking. No one has accepted and worshipped the whole of Krishna, no one has embraced him in his entirety. Poet Surdas sings superb hymns of praise to the Krishna of his childhood, Bal. krishna. Surdas' Krishna never grows up, because there is a danger with a grown-up Krishna which Surdas cannot take. There is not much trouble with a boy Krishna flirting with the young women of his village, but it will be too much if a grown-up Krishna does the same. Then it will be difficult to understand him.
After all, we can understand something on our own plane, on our own level. There is no way to understand something on a plane other than ours.
So for their adoration of Krishna, different people have chosen different facets of his life. Those who love the Geeta will simply ignore the BHAGWAD, because the Krishna of the GEETA is so different from the Krishna of the BHAGWAD Similarly, those who love the BHAGWAD will avoid getting involved with the GEETA. While the Krishna of the GEETA stands on a battlefield surrounded by violence and war, the Krishna of the BHAGWAD is dancing, singing and celebrating. There is seemingly no meeting-point whatsoever between the two.
There is perhaps no one like Krishna, no one who can accept and absorb in himself all the contradictions of life, all the seemingly great contradictions of life. Day and night, summer and winter, peace and war, love and violence, life and death -- all walk hand in hand with him. That is why everyone who loves him has chosen a particular aspect of Krishna's life that appealed to him and quietly dropped the rest.
Gandhi calls the GEETA his mother, and yet he cannot absorb it, because his creed of non-violence conflicts with the grim inevitability of war as seen in the GEETA. So Gandhi finds ways to rationalize the violence of the GEETA: he says the war of Mahabharat is only a metaphor, that it did not actually happen. This war, Gandhi says over and over again, represents the inner war between good and evil that goes on inside a man. The Kurushetra of the GEETA, according to Gandhi, is not a real battlefield located somewhere on this earth, nor is the Mahabharat an actual war. It is not that Krishna incites Arjuna to fight a real Mahabharat, Mahabharat only symbolizes the inner conflict and war of man, and so it is just a parable.
Gandhi has his own difficulty. The way Gandhi's mind is, Arjuna will be much more in accord with him than Krishna. A great upsurge of non-violence has arisen in the mind of Arjuna, and he seems to be strongly protesting against war. He is prepared to run away from the battlefield and his arguments seem to be compelling and logical. He says it is no use fighting and killing one's own family and relatives. For him, wealth, power and fame, won through so much violence and bloodshed, have no value what soever. He would rather be a beggar than a king, if kingship costs so much blood and tears. He calls war an evil and violence a sin and wants to shun it at all costs. Naturally Arjuna has a great appeal for Gandhi. How can he then understand Krishna?
Krishna very strongly urges Arjuna to drop his cowardice and fight like a true warrior. And his arguments in support of war are beautiful, rare and unique. Never before in history have such unique and superb arguments been advanced in favor of fighting, in support of war. Only a man of supreme non-violence could give such support to war.
Krishna tells Arjuna, "So long as you believe you can kill someone, you are not a man with a soul, you are not a religious man. So long as you think that one dies, you don't know that which is within us, that which has never died and will never die. If you think you can kill someone you are under a great illusion, you are betraying your ignorance. The concept of killing and dying is materialistic; only a materialist can believe so. There is no dying, no death for one who really knows." So Krishna exhorts Arjuna over and over again in the GEETA, "This is all play-acting; killing or dying is only a drama."
In this context it is necessary to understand why we call the life of Rama a characterization, a story, a biography, and not a play, a leela. It is because Rama is very serious. But we describe the life of Krishna as his leela, his play-acting, because Krishna is not serious at all. Rama is bounded, he is limited. He is bound, limited by his ideals and principles. Scriptures call him the greatest idealist: he is circumscribed by the rules of conduct and character. He will never step out of his limits; he will sacrifice everything for his principles, for his character.
Krishna's life, on the other hand, accepts no limitations. It is not bound by any rules of conduct, it is unlimited and vast. Krishna is free, limitlessly free. There is no ground he cannot tread; no point where his steps can fear and falter, no limits he cannot transcend. And this freedom, this vastness of Krishna, stems from his experience of self-knowledge. It is the ultimate fruit of his enlightenment.
For this reason the question of violence has become meaningless in Krishna's life. Now, violence is just not possible. And where violence is meaning less, non-violence loses its relevance too. Non-violence has meaning only in relation to violence. The moment you accept that violence is possible, non-violence becomes relevant at once. In fact, both violence and non-violence are two sides of the same coin. And it is a materialistic coin. It is materialistic to think that one is violent or non-violent. He is a materialist who believes he can kill someone, and he too is a materialist who thinks he is not going to kill anyone. One thing is common to them: they believe someone can be really killed. Spirituality rejects both violence and non-violence. it accepts the immortality of the soul. And such spirituality turns even war into play.
Spirituality or religion accepts, and unreservedly accepts, all the dimensions of life. It accepts sex and attachment together, relationship and indulgence, love and devotion, yoga and meditation, and everything there is to life.
And the possibility of the understanding and acceptance of this philosophy of totality is growing every day -- because now we have come to know a few truths we never knew in the past. Krishna, however, has undoubtedly known them.
For instance, we now know that the body and soul are not separate, that they are two poles of the same phenomenon. The visible part of the soul is known as the body, and the invisible part of the body is called the soul. God and the world are not two separate entities; there is absolutely no conflict be tween God and nature. Nature is the visible, the gross aspect of God, and God is the invisible, the subtle aspect of nature. There is no such point in the cosmos where nature ends and God begins. It is nature itself that, through a subtle process of its dissolution, turns into God, and it is God himself who, through a subtle process of his manifestation, turns into nature. Nature is manifest God, and God is unmanifest nature. And that is what adwait means, what the principle of one without the other means.
We can understand Krishna only if we clearly understand this concept of adwait, that only one is -- one without the other. You can call him God or Brahman or what you like.
We also have to understand why Krishna is going to be increasingly significant for the future and how he is going to become closer and closer to man. It will be so, because the days when suppression and repression ruled the roost are gone. After a lengthy struggle and a long spell of inquiry and investigation we have learned that the forces we have been fighting are our own forces. In reality we are those forces, and it is utter madness to fight them. We have also learned we become prisoners of the forces we oppose and fight, and then it becomes impossible to free ourselves from them. And now we also know that we can never transform them if we treat them as inimical forces, if we resist and repress them.
For instance, if someone fights with sex, he will never attain to brahmacharya, to celibacy in his life. There is only one way to celibacy and that is through the transformation of the sex energy itself. So we don't have to fight with the energy of sex; on the contrary, we should understand it and cooperate with it. We need to make friends with sex rather than make an enemy of it, as we have been doing for so long. The truth is, we can only change our friends; the question of changing those we treat as enemies simply does not arise. There is no way to even understand our enemies; it is just impossible. To understand something it is essential to be friendly with it.
Let us clearly understand that what we think to be the lowest is the other pole of the highest. The peak of a mountain and the valley around its base are not two separate things, they are part and parcel of the same phenomenon. The deep valley has been caused by the rising mountain, and in the same way the mountain has been possible because of the valley, One cannot be without the other. Or can it? Linguistically the mountain and the valley are two, but existentially they are two poles of the same thing.
Nietzsche has a very significant maxim. He says a tree that longs to reach the heights of heaven must sink its roots to the bottom of the earth. A tree that is afraid to do so should abandon its longing to reach the heavens. Really, the higher a tree the deeper its roots go. If you want to ascend to the skies you will have to descend into the abyss as well. Height and depth are not different things, they are two dimensions of the same thing. And their proportions are always the same.
Man's mind has always wanted to choose be tween the seeming opposites. He wants to preserve heaven and do away with hell. He wants to have peace and escape tension. He desires to protect good and destroy evil. He longs to accept light and deny darkness. He craves to cling to pleasure and to shun pain. His mind has always divided existence into two parts and chosen one part against the other. And from choice arises duality, which brings conflict and pain.
Krishna symbolizes acceptance of the opposites together. And he alone can be whole who accepts the contradictions together. One who chooses will always be incomplete, less than the whole, because the part he chooses will continue to delude him and the part he denies will continue to pursue and haunt him. He can never be rid of what he rejects and represses. The mind of the man who rejects and represses sex becomes increasingly sexual. So a culture, a religion that teaches suppression of sex ends up creating nothing but sexuality; it becomes obsessed with sex.
Up to now we have stubbornly denied the Krishna who accepts sex; we accept him only in fragments. But now it will be quite possible to accept him totally, because we are beginning to understand that it is the energy of sex itself that is transformed into the highest kind of celibacy, into brahmacharya -- through the process of its upward journey to the sahasrar, to the ultimate center in the head. We are beginning to learn that nothing in life has to be denied its place and given up, that we have to accept and live life in its totality. And he who lives wholly attains to life's wholeness. And he alone is holy who is whole.
Therefore I say that Krishna has immense significance for our future. And that future, when Krishna's image will shine in all its brilliance, is increasingly close. And whenever a laughing, singing and dancing religion comes into being it will certainly have Krishna's stone in its foundation.”
:: HEALTH ::
NOURISH YOUR BODY, HEART AND SOUL
Given the modern fast paced lifestyle of man, taking care of oneself has almost become a leisure. In recent years changes in working habits, food habits, lifestyles and leisure patterns have led to changes in individual behavior. This sedentary life style has led to a disharmony within the individual, where it seems that the unique and crucial balance has disrupted. The dynamic interface of body, mind and spirit, working together to create and support vitality, energy, and our sense of well-being and contentment has been disturbed. Sharing His insight Osho says man should start living his life from the center of the navel, centered in the self, centered in his being. There are three significant ways through which a person can awaken the dormant energy in the navel and once that energy awakens it becomes a door through which one can experience consciousness different from his body. The three vital things are right diet, right exercise and right sleep. Man has lost touch with the three vital things that helps awaken the dormant energy in the navel center.
In this issue we bring you the insight of Osho on right diet. The consecutive issues will carry His insight on right exercise and right sleep.
Man is the only species whose diet is not predictable. The diet of all other animals is certain. Their basic physical needs and their nature decides what they should eat and what they should not; how much they should eat, how much they should not; when they should eat and when they should stop. But man is absolutely unpredictable, he is absolutely uncertain. Neither his nature tells him what he should eat, nor his awareness tells him how much he should eat, nor his understanding decides when he should stop eating. As none of these qualities of man are predictable the life of man has gone in some very uncertain directions. But if there is even a little understanding -- if man starts living with even a little intelligence, with even a little thoughtfulness, opening his eyes even a little, then it is not at all difficult to change to a right diet. It is very easy; there can be nothing more easy. To understand right diet we can divide it into two parts.”
The first thing: what should a man eat and what should he not eat? Man's body is made of chemical elements. The whole process of the body is very much chemical. If alcohol is put into a man, then his body will be affected by the chemical -- it will become intoxicated, unconscious. Howsoever healthy, howsoever peaceful the man may be, the chemistry of the intoxication will affect his body. Howsoever saintly a man may be, if he is given poison then he will die.
Socrates died from poisoning and Gandhi died from a bullet. A bullet does not see whether the man is a saint or a sinner; neither does poison see whether a man is Socrates or some ordinary person. Neither the harmful intoxications and poisons nor the food sees who or what you are. Its functions are straightforward -- it goes into the chemistry of the body and starts working. In this way any food which is intoxicating starts harming and creating disturbances in man's consciousness. Any food which takes man into any kind of unconsciousness, any kind of excitement, any kind of extremity, any kind of disturbance, is harmful. And the deepest, ultimate harm is when these things start reaching the navel.
Perhaps you are not aware that in naturopathy all over the world, mud packs, vegetarian food, light food, water-soaked cloth strips and tub baths are used to heal the body. But no naturopath has yet understood the point that the effects of water-soaked cloth strips, mud packs, or tub baths, on the body are not so much because of their special qualities but because of how they affect the navel center. And the navel center then affects the rest of the body. All these things -- the mud, the water, the tub bath -- affect the dormant energy in the navel center and when this energy arises, health starts arising in the person's life.
But naturopathy is still not aware of this. Naturopathy thinks that perhaps these beneficial effects are coming from the mud packs or the tub baths or the wet strips on the stomach! They do have benefits, but the real benefits are coming from the awakening of energy in the dormant centers of the navel.
If the navel center is mistreated, if a wrong diet, wrong food is used, then slowly, slowly the navel center becomes dormant and its energy becomes weaker. Slowly, slowly that center starts falling asleep. Finally it almost goes to sleep. Then we don't even notice it as any center.
Then we notice only two centers: one is the brain where thoughts are constantly moving, and the other is a little bit of the heart where emotions are moving. Deeper than this we have no contact with anything. So, the lighter the food is, the less it creates heaviness on the body, the more valuable and significant it will be for the beginning of your inner journey.
For a right diet the first thing to remember is that it should not create excitement, it should not be intoxicating, it should not be heavy. After eating rightly you should not feel heaviness and drowsiness. But perhaps all of us feel heaviness and drowsiness after our meals -- then we should know that we are eating wrongly.
A very great doctor, Kenneth Walker, has said in his autobiography that according to his life-long experiences he can say that of whatever people eat, half of it fills their stomach and half of it fills the stomachs of the doctors. If they would eat only half of what they usually eat then they would not get sick at all, and there would be no need of doctors.
Some people get sick because they do not get enough food and some people get sick because they get too much food. Some people die of hunger and some people die of overeating. And the number of people dying of overeating has always been more than the people dying of hunger. Very few people die of hunger. Even if a man wants to remain hungry there is no possibility of him dying for at least three months. Any person can live without food for three months. But if a man overeats for three months then there is no possibility of his survival.
There have been people whose very ideas make us feel strange. There was a great emperor called Nero. He had two doctors whose job was just to make him vomit after his meals, so that he could enjoy eating at least fifteen to twenty times a day. So he would eat a meal, then he would take medicine to make him vomit so that he could enjoy food again. What we are doing is not very different.
Nero could have doctors at his palace because he was an emperor. We are not emperors but we have doctors in our neighborhood. Nero was making himself vomit every day, we make ourselves vomit every few months. We eat a wrong diet and accumulate all kinds of things and then the doctor gives us a cleansing. Then we start eating wrong food again. Nero was a wise man! He arranged for a cleansing everyday -- we do it after every two or three months. If we were also emperors then we would do the same thing. But we are helpless, we do not have the facilities, so we cannot do it. We laugh at Nero but in a certain way we are not different to him.
Our wrong attitudes towards food are becoming dangerous for us. They are proving to be very costly. They have taken us to a point where we are somehow just alive. Our food does not seem to create health in us, it seems to create sickness. It is a surprising situation when food starts making us sick. It is as if the sun rising in the morning creates darkness. This would be an equally surprising and strange thing to happen. But all the physicians in the world are of the opinion that most of the diseases of man are because of his wrong diet.
So the first thing is that every person should be very aware and conscious about his eating. And I am saying this especially for the meditator. It is necessary for a meditator to remain aware what he eats, how much he eats, and what its effects are on his body. If a man experiments for a few months with awareness, he will certainly find out which is the right food for him, which food gives him tranquility, peace and health. There are no real difficulties but because we do not pay any attention to food, we are never able to discover the right food.
The second thing about food is that the state of our mind when we eat is much more important than what we eat. Food will affect you differently if you eat joyously, happily, or if you eat when you are filled with sadness and worry. If you are eating in a worried state, then even the best food will have a poisonous effect. And if you are eating with joy then it is possible that sometimes even poison may not be able to have its total effect on you. It is very possible. So what state of mind you eat in is important.
In Russia there was a great psychologist called Pavlov. He did some experiments on animals and he reached an amazing conclusion. He experimented on some dogs and some cats. He gave food to a cat and he observed the cat through an X-ray machine to see what happened in her stomach after she ate her food. When the food went into the stomach the stomach immediately released digestive juices. At the same time a dog was brought to the window of the room the cat was in. When the dog barked, the cat became afraid and the X-ray machine showed that the secretion of digestive juices within her stopped. The stomach closed. It shrunk. Then the dog was taken away, but for six hours the stomach remained in the same condition. The digestive process of the food did not begin again and the food remained undigested in the stomach for six hours. After six hours, when the juices started flowing again, the food was not in a digestible state, it had become solid and had become difficult to digest. When the cat's mind became worried about the presence of the dog the stomach stopped its work.
Then what about our situation? We live in worry for twenty-four hours a day. It is a miracle how the food we eat gets digested, how existence manages it in spite of us! We have no wish to digest it. It is absolutely a miracle how it gets digested. And how we remain alive! This is also a miracle! Our state of mind should be graceful and blissful.
But in our houses the dining table is in the most gloomy state. The wife waits the whole day for her husband to come home to eat and all the emotional sickness she has gathered in twenty-four hours comes out just when the husband is eating. She does not know that she is doing the work of an enemy. She does not know that she is serving poison on her husband's plate.
The husband is also afraid and worried after the whole day's work -- he somehow dumps the food into his stomach and leaves. He has no idea that the act which he has finished so quickly and has run away from should have been a prayerful one. It was not an act which should have been done in a hurry. It should have been done in the same way as someone entering a temple, or as someone kneeling to pray, or as someone sitting to play his veena, or as somebody singing a song for the beloved. This act is even more important: he is giving food to his body. It should be done in a state of tremendous blissfulness. It should be a loving and prayerful act.
The more happily and joyously and the more relaxed and without worry a person can take his meal, the more his food starts becoming the right food.
A violent diet does not only mean that a man eats non-vegetarian food. It is also a violent diet when a man eats with anger. Both of these things are violent. While eating in anger, in suffering, in worry, man is also eating violently. He does not realize at all that just as he is violent when eating the flesh of something else, so when his own flesh burns up inside due to anger and worry, violence is present there too. Then the food which he is eating cannot be non-violent.
The other part of right food is that you should eat in a very peaceful, a very joyful state. If you are not in such a state, then it is better to wait until you are and not to eat for a while. When the mind is absolutely ready, only then should one take his meals. For how long will the mind not be ready? If you are aware enough to wait then at the most it can remain hungry for only one day -- but we have never bothered to listen to it. We have made eating food a completely mechanical process. One has to put food into the body and then leave the dining table. It is no longer a psychological process -- that is dangerous.
On the body level, the right food should be healthy, non-stimulating and non-violent; on the psychological level the mind should be in a blissful state, graceful and joyous; and on the level of the soul there should be a feeling of gratefulness, of thankfulness. These three things make food the right food.
We should have a feeling that "Because today food is available to me, I am grateful. I have been given one more day to live -- I am tremendously grateful. This morning I have woken up alive again, today the sun has given its light to me again, today I will be able to see the moon again, I am alive again today! It was not necessary that I should have been alive today, today I could have been in a grave -- but life has again been given to me. I have not earned it; it has been given to me free." For this at least, a feeling of thankfulness, of gratitude, should be there in one's heart. We are eating food, we are drinking water, we are breathing -- we should have a sense of gratefulness about all this. Towards the whole life, towards the whole world, towards the whole universe, towards the whole nature, towards the divine, there should be a feeling of gratefulness -- "I have received one more day to live. Once more I have received food to eat. For one more day I am seeing the sun, seeing the flowers blossoming. I am again alive today."
Two days before death came to Rabindranath, he said, "Lord, how grateful I am! Oh God, how shall I express my gratitude? You gave this life to me when I was not in any way worthy of receiving it. You gave breathing to me when I had no right to breathe. You gave me experiences of beauty and bliss which I had not earned at all. I am grateful. I am overpowered by your grace. And if in this life given by you, I may have received any pain, any suffering, any worry, it must have been my fault; because this life of yours is very blissful. It must have been my fault. So I do not ask you to give me liberation from life. If you feel me worthy, then send me into this life again and again. This life of yours is very blissful and I am utterly grateful for it."
This feeling, this feeling of gratitude, should be there in all aspects of life -- and very particularly with diet. Only then can diet become the right diet.
Given the modern fast paced lifestyle of man, taking care of oneself has almost become a leisure. In recent years changes in working habits, food habits, lifestyles and leisure patterns have led to changes in individual behavior. This sedentary life style has led to a disharmony within the individual, where it seems that the unique and crucial balance has disrupted. The dynamic interface of body, mind and spirit, working together to create and support vitality, energy, and our sense of well-being and contentment has been disturbed. Sharing His insight Osho says man should start living his life from the center of the navel, centered in the self, centered in his being. There are three significant ways through which a person can awaken the dormant energy in the navel and once that energy awakens it becomes a door through which one can experience consciousness different from his body. The three vital things are right diet, right exercise and right sleep. Man has lost touch with the three vital things that helps awaken the dormant energy in the navel center.
In this issue we bring you the insight of Osho on right diet. The consecutive issues will carry His insight on right exercise and right sleep.
Man is the only species whose diet is not predictable. The diet of all other animals is certain. Their basic physical needs and their nature decides what they should eat and what they should not; how much they should eat, how much they should not; when they should eat and when they should stop. But man is absolutely unpredictable, he is absolutely uncertain. Neither his nature tells him what he should eat, nor his awareness tells him how much he should eat, nor his understanding decides when he should stop eating. As none of these qualities of man are predictable the life of man has gone in some very uncertain directions. But if there is even a little understanding -- if man starts living with even a little intelligence, with even a little thoughtfulness, opening his eyes even a little, then it is not at all difficult to change to a right diet. It is very easy; there can be nothing more easy. To understand right diet we can divide it into two parts.”
The first thing: what should a man eat and what should he not eat? Man's body is made of chemical elements. The whole process of the body is very much chemical. If alcohol is put into a man, then his body will be affected by the chemical -- it will become intoxicated, unconscious. Howsoever healthy, howsoever peaceful the man may be, the chemistry of the intoxication will affect his body. Howsoever saintly a man may be, if he is given poison then he will die.
Socrates died from poisoning and Gandhi died from a bullet. A bullet does not see whether the man is a saint or a sinner; neither does poison see whether a man is Socrates or some ordinary person. Neither the harmful intoxications and poisons nor the food sees who or what you are. Its functions are straightforward -- it goes into the chemistry of the body and starts working. In this way any food which is intoxicating starts harming and creating disturbances in man's consciousness. Any food which takes man into any kind of unconsciousness, any kind of excitement, any kind of extremity, any kind of disturbance, is harmful. And the deepest, ultimate harm is when these things start reaching the navel.
Perhaps you are not aware that in naturopathy all over the world, mud packs, vegetarian food, light food, water-soaked cloth strips and tub baths are used to heal the body. But no naturopath has yet understood the point that the effects of water-soaked cloth strips, mud packs, or tub baths, on the body are not so much because of their special qualities but because of how they affect the navel center. And the navel center then affects the rest of the body. All these things -- the mud, the water, the tub bath -- affect the dormant energy in the navel center and when this energy arises, health starts arising in the person's life.
But naturopathy is still not aware of this. Naturopathy thinks that perhaps these beneficial effects are coming from the mud packs or the tub baths or the wet strips on the stomach! They do have benefits, but the real benefits are coming from the awakening of energy in the dormant centers of the navel.
If the navel center is mistreated, if a wrong diet, wrong food is used, then slowly, slowly the navel center becomes dormant and its energy becomes weaker. Slowly, slowly that center starts falling asleep. Finally it almost goes to sleep. Then we don't even notice it as any center.
Then we notice only two centers: one is the brain where thoughts are constantly moving, and the other is a little bit of the heart where emotions are moving. Deeper than this we have no contact with anything. So, the lighter the food is, the less it creates heaviness on the body, the more valuable and significant it will be for the beginning of your inner journey.
For a right diet the first thing to remember is that it should not create excitement, it should not be intoxicating, it should not be heavy. After eating rightly you should not feel heaviness and drowsiness. But perhaps all of us feel heaviness and drowsiness after our meals -- then we should know that we are eating wrongly.
A very great doctor, Kenneth Walker, has said in his autobiography that according to his life-long experiences he can say that of whatever people eat, half of it fills their stomach and half of it fills the stomachs of the doctors. If they would eat only half of what they usually eat then they would not get sick at all, and there would be no need of doctors.
Some people get sick because they do not get enough food and some people get sick because they get too much food. Some people die of hunger and some people die of overeating. And the number of people dying of overeating has always been more than the people dying of hunger. Very few people die of hunger. Even if a man wants to remain hungry there is no possibility of him dying for at least three months. Any person can live without food for three months. But if a man overeats for three months then there is no possibility of his survival.
There have been people whose very ideas make us feel strange. There was a great emperor called Nero. He had two doctors whose job was just to make him vomit after his meals, so that he could enjoy eating at least fifteen to twenty times a day. So he would eat a meal, then he would take medicine to make him vomit so that he could enjoy food again. What we are doing is not very different.
Nero could have doctors at his palace because he was an emperor. We are not emperors but we have doctors in our neighborhood. Nero was making himself vomit every day, we make ourselves vomit every few months. We eat a wrong diet and accumulate all kinds of things and then the doctor gives us a cleansing. Then we start eating wrong food again. Nero was a wise man! He arranged for a cleansing everyday -- we do it after every two or three months. If we were also emperors then we would do the same thing. But we are helpless, we do not have the facilities, so we cannot do it. We laugh at Nero but in a certain way we are not different to him.
Our wrong attitudes towards food are becoming dangerous for us. They are proving to be very costly. They have taken us to a point where we are somehow just alive. Our food does not seem to create health in us, it seems to create sickness. It is a surprising situation when food starts making us sick. It is as if the sun rising in the morning creates darkness. This would be an equally surprising and strange thing to happen. But all the physicians in the world are of the opinion that most of the diseases of man are because of his wrong diet.
So the first thing is that every person should be very aware and conscious about his eating. And I am saying this especially for the meditator. It is necessary for a meditator to remain aware what he eats, how much he eats, and what its effects are on his body. If a man experiments for a few months with awareness, he will certainly find out which is the right food for him, which food gives him tranquility, peace and health. There are no real difficulties but because we do not pay any attention to food, we are never able to discover the right food.
The second thing about food is that the state of our mind when we eat is much more important than what we eat. Food will affect you differently if you eat joyously, happily, or if you eat when you are filled with sadness and worry. If you are eating in a worried state, then even the best food will have a poisonous effect. And if you are eating with joy then it is possible that sometimes even poison may not be able to have its total effect on you. It is very possible. So what state of mind you eat in is important.
In Russia there was a great psychologist called Pavlov. He did some experiments on animals and he reached an amazing conclusion. He experimented on some dogs and some cats. He gave food to a cat and he observed the cat through an X-ray machine to see what happened in her stomach after she ate her food. When the food went into the stomach the stomach immediately released digestive juices. At the same time a dog was brought to the window of the room the cat was in. When the dog barked, the cat became afraid and the X-ray machine showed that the secretion of digestive juices within her stopped. The stomach closed. It shrunk. Then the dog was taken away, but for six hours the stomach remained in the same condition. The digestive process of the food did not begin again and the food remained undigested in the stomach for six hours. After six hours, when the juices started flowing again, the food was not in a digestible state, it had become solid and had become difficult to digest. When the cat's mind became worried about the presence of the dog the stomach stopped its work.
Then what about our situation? We live in worry for twenty-four hours a day. It is a miracle how the food we eat gets digested, how existence manages it in spite of us! We have no wish to digest it. It is absolutely a miracle how it gets digested. And how we remain alive! This is also a miracle! Our state of mind should be graceful and blissful.
But in our houses the dining table is in the most gloomy state. The wife waits the whole day for her husband to come home to eat and all the emotional sickness she has gathered in twenty-four hours comes out just when the husband is eating. She does not know that she is doing the work of an enemy. She does not know that she is serving poison on her husband's plate.
The husband is also afraid and worried after the whole day's work -- he somehow dumps the food into his stomach and leaves. He has no idea that the act which he has finished so quickly and has run away from should have been a prayerful one. It was not an act which should have been done in a hurry. It should have been done in the same way as someone entering a temple, or as someone kneeling to pray, or as someone sitting to play his veena, or as somebody singing a song for the beloved. This act is even more important: he is giving food to his body. It should be done in a state of tremendous blissfulness. It should be a loving and prayerful act.
The more happily and joyously and the more relaxed and without worry a person can take his meal, the more his food starts becoming the right food.
A violent diet does not only mean that a man eats non-vegetarian food. It is also a violent diet when a man eats with anger. Both of these things are violent. While eating in anger, in suffering, in worry, man is also eating violently. He does not realize at all that just as he is violent when eating the flesh of something else, so when his own flesh burns up inside due to anger and worry, violence is present there too. Then the food which he is eating cannot be non-violent.
The other part of right food is that you should eat in a very peaceful, a very joyful state. If you are not in such a state, then it is better to wait until you are and not to eat for a while. When the mind is absolutely ready, only then should one take his meals. For how long will the mind not be ready? If you are aware enough to wait then at the most it can remain hungry for only one day -- but we have never bothered to listen to it. We have made eating food a completely mechanical process. One has to put food into the body and then leave the dining table. It is no longer a psychological process -- that is dangerous.
On the body level, the right food should be healthy, non-stimulating and non-violent; on the psychological level the mind should be in a blissful state, graceful and joyous; and on the level of the soul there should be a feeling of gratefulness, of thankfulness. These three things make food the right food.
We should have a feeling that "Because today food is available to me, I am grateful. I have been given one more day to live -- I am tremendously grateful. This morning I have woken up alive again, today the sun has given its light to me again, today I will be able to see the moon again, I am alive again today! It was not necessary that I should have been alive today, today I could have been in a grave -- but life has again been given to me. I have not earned it; it has been given to me free." For this at least, a feeling of thankfulness, of gratitude, should be there in one's heart. We are eating food, we are drinking water, we are breathing -- we should have a sense of gratefulness about all this. Towards the whole life, towards the whole world, towards the whole universe, towards the whole nature, towards the divine, there should be a feeling of gratefulness -- "I have received one more day to live. Once more I have received food to eat. For one more day I am seeing the sun, seeing the flowers blossoming. I am again alive today."
Two days before death came to Rabindranath, he said, "Lord, how grateful I am! Oh God, how shall I express my gratitude? You gave this life to me when I was not in any way worthy of receiving it. You gave breathing to me when I had no right to breathe. You gave me experiences of beauty and bliss which I had not earned at all. I am grateful. I am overpowered by your grace. And if in this life given by you, I may have received any pain, any suffering, any worry, it must have been my fault; because this life of yours is very blissful. It must have been my fault. So I do not ask you to give me liberation from life. If you feel me worthy, then send me into this life again and again. This life of yours is very blissful and I am utterly grateful for it."
This feeling, this feeling of gratitude, should be there in all aspects of life -- and very particularly with diet. Only then can diet become the right diet.
:: LAUGHTER ::
Laughter is truly religious. Religion remains dead without a sense of humor as a foundation to it. Laughter is prayer. If one can laugh one has learnt how to pray. Only a person who can laugh, not only at others but at himself also, can be religious. A person who can laugh absolutely, who sees the whole ridiculousness and the whole game of life, becomes enlightened in that laughter. When the laughter comes from the heart one can immediately feel a different vibe -- an overflowing. That man is really happy. Sharing his insight, Osho says bringing laughter to everyday life can cure tensions, anxieties, worries; the whole energy can flow into laughter. And there is no need that there should be some occasion, some cause. In this issue, Osho speaks on the tremendous beauty and lightness of laughter that keeps over flowing once the day starts with a laughter. Read more…….
“In a few Zen monasteries, every monk has to start his morning with laughter, and has to end his night with laughter -- the first thing and the last thing! You try it. It is very beautiful. It will look a little crazy -- mm? -- because so many serious people are all around. They will not understand. If you are happy, they always ask why. The question is foolish! If you are sad, they never ask why. They take it for granted -- if you are sad, it's okay. Everybody is sad. What is new in it? Even if you want to tell them, they are not interested because they know all about it, they themselves are sad. So what is the point of telling a long story? -- cut it short!
But if you are laughing for no reason, then they become alert -- something has gone wrong. This man seems to be a little crazy because only crazy people enjoy laughter; only in madhouses will you find crazy people laughing. This is unfortunate, but this is so.
It will be difficult, if you are a husband or a wife it will be difficult for you to suddenly laugh early in the morning. But try it -- it pays tremendously. It is one of the most beautiful moods to get up with, to get out of the bed with. For no reason! because there is no reason. Simply, you are again there, still alive -- it is a miracle! It seems ridiculous! Why are you alive? And again the world is there. Your wife is still snoring, and the same room, and the same house. In this constantly changing world -- what Hindus call the 'maya' -- at least for one night nothing has changed? Everything is there: you can hear the milkman and the traffic has started, and the same noises -- it is worth laughing for!
One day you will not get into the morning. One day the milkman will knock at the door, the wife will be snoring, but you will not be there. One day, death will come. Before it knocks you down, have a good laugh -- while there is time, have a good laugh.
And look at the whole ridiculousness: again the same day starts; you have done the same things again and again for your whole life. Again you will get into your slippers, rush to the bathroom -- for what? Brushing your teeth, taking a shower -- for what? Where are you going? Getting ready and nowhere to go! Dressing, rushing to the office -- for what? Just to do the same thing again tomorrow?
Look at the whole ridiculousness of it -- and have a good laugh. Don't open your eyes. The moment you feel that sleep is gone, first start laughing, then open the eyes -- and that will set a trend for the whole day. If you can laugh early in the morning you will laugh the whole day. You have created a chain effect; one thing leads to another. Laughter leads to more laughter.
And almost always I have seen people doing just the wrong thing. From the very early morning they get out of bed complaining, gloomy, sad, depressed, miserable. Then one thing leads to another -- and for nothing. And they get angry... it is very bad because it will change your climate for the whole day, it will set a pattern for the whole day.
Zen people are more sane. In their insanity they are saner than you. They start with laughter... and then the whole day you will feel laughter bubbling, welling up. There are so many ridiculous things happening all over! God must be dying of His laughter -- down the centuries, for eternity, seeing this ridiculousness of the world. The people that He has created, and all the absurdities -- it is really a comedy. He must be laughing.
If you become silent after your laughter, one day you will hear God also laughing, you will hear the whole existence laughing -- trees and stones and stars with you.
And the Zen monk goes to sleep in the night again with laughter. The day is over, the drama is closed again -- with laughter he says "Goodbye, and if I survive again, tomorrow morning I will greet you again with laughter."
Try it! Start and finish your day with laughter, and you will see, by and by, in between these two more and more laughter starts happening. And the more laughing you become, the more religious.”
“In a few Zen monasteries, every monk has to start his morning with laughter, and has to end his night with laughter -- the first thing and the last thing! You try it. It is very beautiful. It will look a little crazy -- mm? -- because so many serious people are all around. They will not understand. If you are happy, they always ask why. The question is foolish! If you are sad, they never ask why. They take it for granted -- if you are sad, it's okay. Everybody is sad. What is new in it? Even if you want to tell them, they are not interested because they know all about it, they themselves are sad. So what is the point of telling a long story? -- cut it short!
But if you are laughing for no reason, then they become alert -- something has gone wrong. This man seems to be a little crazy because only crazy people enjoy laughter; only in madhouses will you find crazy people laughing. This is unfortunate, but this is so.
It will be difficult, if you are a husband or a wife it will be difficult for you to suddenly laugh early in the morning. But try it -- it pays tremendously. It is one of the most beautiful moods to get up with, to get out of the bed with. For no reason! because there is no reason. Simply, you are again there, still alive -- it is a miracle! It seems ridiculous! Why are you alive? And again the world is there. Your wife is still snoring, and the same room, and the same house. In this constantly changing world -- what Hindus call the 'maya' -- at least for one night nothing has changed? Everything is there: you can hear the milkman and the traffic has started, and the same noises -- it is worth laughing for!
One day you will not get into the morning. One day the milkman will knock at the door, the wife will be snoring, but you will not be there. One day, death will come. Before it knocks you down, have a good laugh -- while there is time, have a good laugh.
And look at the whole ridiculousness: again the same day starts; you have done the same things again and again for your whole life. Again you will get into your slippers, rush to the bathroom -- for what? Brushing your teeth, taking a shower -- for what? Where are you going? Getting ready and nowhere to go! Dressing, rushing to the office -- for what? Just to do the same thing again tomorrow?
Look at the whole ridiculousness of it -- and have a good laugh. Don't open your eyes. The moment you feel that sleep is gone, first start laughing, then open the eyes -- and that will set a trend for the whole day. If you can laugh early in the morning you will laugh the whole day. You have created a chain effect; one thing leads to another. Laughter leads to more laughter.
And almost always I have seen people doing just the wrong thing. From the very early morning they get out of bed complaining, gloomy, sad, depressed, miserable. Then one thing leads to another -- and for nothing. And they get angry... it is very bad because it will change your climate for the whole day, it will set a pattern for the whole day.
Zen people are more sane. In their insanity they are saner than you. They start with laughter... and then the whole day you will feel laughter bubbling, welling up. There are so many ridiculous things happening all over! God must be dying of His laughter -- down the centuries, for eternity, seeing this ridiculousness of the world. The people that He has created, and all the absurdities -- it is really a comedy. He must be laughing.
If you become silent after your laughter, one day you will hear God also laughing, you will hear the whole existence laughing -- trees and stones and stars with you.
And the Zen monk goes to sleep in the night again with laughter. The day is over, the drama is closed again -- with laughter he says "Goodbye, and if I survive again, tomorrow morning I will greet you again with laughter."
Try it! Start and finish your day with laughter, and you will see, by and by, in between these two more and more laughter starts happening. And the more laughing you become, the more religious.”
************Friendship*************
Friendship is a bond that has been widely cherished and valued. Many quotes and poems have been inspired by the uniqueness of friendship. Osho says “Friendship is something immensely valuable. Love tends to be possessive; friendship is non-possessive love. Friendship is all that is good in love minus that which is not good. Friendship is the very essential core of love. To rise to friendship is really a great spiritual growth.”
Sharing His insight on the essence of friendship, Osho says apart from human beings the whole existence can be befriended. Osho says “And if you can befriend existence, existence will befriend you a thousandfold. It returns to you in the same coin but multiplied. It echoes you. If you throw stones at existence you will be getting back many more stones. If you throw flowers, flowers will be coming back. Life is a mirror, it reflects your face. Be friendly, and all of life will reflect friendliness.”
Bringing out the difference between love and friendship, Osho says friendship is a rare, unique and beautiful phenomenon and it is the ultimate flowering of love. Read more……….
“Friendship is the ultimate flowering of love. Love has something earthly about it because love has something of passion in it. But friendship is pure fragrance; it is unearthly. If love moves in the right direction it becomes friendship. If it does not move in the right direction it becomes enmity. Love is a dilemma. If you love, then only two alternatives are possible: either you will turn into enemies or you will become friends. You cannot remain in between; one has to be either this or that.
Millions of lovers turn into enemies, the majority of lovers turn into enemies, because they don't know how to transform love into friendship. Enmity is easy -- it is falling down, and the fall is always easy. Friendship is rising high, soaring high, climbing high, and the climb is always hard. And friendship requires great transformation in your inner alchemy.
Jealousy has to be dropped, possessiveness has to be dropped; the very idea of dominating the other has to be dropped; clinging has to be dropped. All kinds of dependencies have to be dropped. Friendship demands great sacrifices, but if all these things are dropped love is purified and soon love remains just a fragrance. Then love brings not only friendship, it brings freedom.
Friendship is a spiritual phenomenon. In the world friendship is almost disappearing. There are acquaintances but not friends any more. In fact the modern man cannot understand the idea of friendship at all; it has become so unknown. We read the ancient stories about friendships, great friendships, but we think they are just stories. They cannot happen in fact, because those things are not happening at all in our lives. In our lives love is turning sour, love is turning bitter, love is turning poisonous. We have forgotten how to make nectar out of it.
My effort here is to help you to know how to love and how to purify love. Love contains the greatest treasure there is, but it has to be purified. If you don't purify it, it is dangerous; it will kill you. It kills many people.
If love does not become a flower it becomes a cancer. k is playing with fire, hence many people have decided not to move in the world of love at all. They are satisfied with having a sexual relationship, not a love relationship. They are afraid, and in a way they are right too, because out of one hundred, ninety-nine cases are just proof that love ultimately turns bitter and poisonous. The exception only proves the rule. It should not be so if the art of love is understood rightly; and sannyas is the art of love.
Love is the greatest object of meditation. Love has to be contemplated, meditated on. Love has to be experienced, watched, witnessed, so that we can sort it out, so that we can take the weeds out. Once the weeds are taken out, roses start blooming. Those roses are the roses of friendship.
In one sense you can call them friendship; in another sense they are the roses of prayer, because the person who knows what friendship is, is bound to know how to befriend the whole existence. If you can befriend one person, you know the art. The tacit understanding has happened; you can befriend the whole existence. That's what prayer is: feeling at home with existence.
And remember one fundamental law: whatsoever you are to existence, existence is to you a thousandfold. If you are a friend to existence, existence is a friend to you a thousandfold. If you are an enemy, existence is inimical to you a thousandfold. And because the modern mind has been conditioned to conquer nature and to fight nature and to be victorious over nature -- all rubbish, all nonsense -- we have destroyed nature, we have destroyed humanity. Now something has to be started again from abc, otherwise humanity is doomed.
Sannyas is just an effort to create a new man, to bring a new humanity, to give birth to a new idea of a human being... full of love, friendship, trust, prayer.”
Sharing His insight on the essence of friendship, Osho says apart from human beings the whole existence can be befriended. Osho says “And if you can befriend existence, existence will befriend you a thousandfold. It returns to you in the same coin but multiplied. It echoes you. If you throw stones at existence you will be getting back many more stones. If you throw flowers, flowers will be coming back. Life is a mirror, it reflects your face. Be friendly, and all of life will reflect friendliness.”
Bringing out the difference between love and friendship, Osho says friendship is a rare, unique and beautiful phenomenon and it is the ultimate flowering of love. Read more……….
“Friendship is the ultimate flowering of love. Love has something earthly about it because love has something of passion in it. But friendship is pure fragrance; it is unearthly. If love moves in the right direction it becomes friendship. If it does not move in the right direction it becomes enmity. Love is a dilemma. If you love, then only two alternatives are possible: either you will turn into enemies or you will become friends. You cannot remain in between; one has to be either this or that.
Millions of lovers turn into enemies, the majority of lovers turn into enemies, because they don't know how to transform love into friendship. Enmity is easy -- it is falling down, and the fall is always easy. Friendship is rising high, soaring high, climbing high, and the climb is always hard. And friendship requires great transformation in your inner alchemy.
Jealousy has to be dropped, possessiveness has to be dropped; the very idea of dominating the other has to be dropped; clinging has to be dropped. All kinds of dependencies have to be dropped. Friendship demands great sacrifices, but if all these things are dropped love is purified and soon love remains just a fragrance. Then love brings not only friendship, it brings freedom.
Friendship is a spiritual phenomenon. In the world friendship is almost disappearing. There are acquaintances but not friends any more. In fact the modern man cannot understand the idea of friendship at all; it has become so unknown. We read the ancient stories about friendships, great friendships, but we think they are just stories. They cannot happen in fact, because those things are not happening at all in our lives. In our lives love is turning sour, love is turning bitter, love is turning poisonous. We have forgotten how to make nectar out of it.
My effort here is to help you to know how to love and how to purify love. Love contains the greatest treasure there is, but it has to be purified. If you don't purify it, it is dangerous; it will kill you. It kills many people.
If love does not become a flower it becomes a cancer. k is playing with fire, hence many people have decided not to move in the world of love at all. They are satisfied with having a sexual relationship, not a love relationship. They are afraid, and in a way they are right too, because out of one hundred, ninety-nine cases are just proof that love ultimately turns bitter and poisonous. The exception only proves the rule. It should not be so if the art of love is understood rightly; and sannyas is the art of love.
Love is the greatest object of meditation. Love has to be contemplated, meditated on. Love has to be experienced, watched, witnessed, so that we can sort it out, so that we can take the weeds out. Once the weeds are taken out, roses start blooming. Those roses are the roses of friendship.
In one sense you can call them friendship; in another sense they are the roses of prayer, because the person who knows what friendship is, is bound to know how to befriend the whole existence. If you can befriend one person, you know the art. The tacit understanding has happened; you can befriend the whole existence. That's what prayer is: feeling at home with existence.
And remember one fundamental law: whatsoever you are to existence, existence is to you a thousandfold. If you are a friend to existence, existence is a friend to you a thousandfold. If you are an enemy, existence is inimical to you a thousandfold. And because the modern mind has been conditioned to conquer nature and to fight nature and to be victorious over nature -- all rubbish, all nonsense -- we have destroyed nature, we have destroyed humanity. Now something has to be started again from abc, otherwise humanity is doomed.
Sannyas is just an effort to create a new man, to bring a new humanity, to give birth to a new idea of a human being... full of love, friendship, trust, prayer.”
Inner Centering
Meditation - Look lovingly at object
Inspiration - Look lovingly at some object. Do not go to another object. Here in the middle of the object - the blessing.
Technique - Look lovingly on some object. Do not go on to another object. Here in the middle of the object -- the blessing
I should repeat it: look lovingly on some object. Do not go on to another. Do not move to another object. Here in the middle of this object -- the blessing.
Look lovingly on some object... Lovingly is the key. Have you ever looked lovingly at any object? You may say yes because you do not know what it means to look lovingly at an object. You may have looked lustfully at an object -- that is another thing. That is totally different, diametrically opposite. So first, the difference; try to feel the difference.
A beautiful face, a beautiful body -- you look at it, and you feel that you are looking at it lovingly. But why are you looking at it? Do you want to get something out of it? Then it is lust, not love. Do you want to exploit it? Then it is lust, not love. Then really, you are thinking of how to use this body, how to possess it, how to make this body an instrument for your happiness.
Lust means how to use something for your happiness; love means your happiness is not at all concerned. Really, lust means how to get something out of it and love means how to give something. They are diametrically opposite.
If you see a beautiful face and you feel love toward the face, the immediate feeling in your consciousness will be how to do something to make this face happy, how to do something to make this man or this woman happy. The concern is not with yourself, the concern is with the other.
In love the other is important; in lust you are important. In lust you are thinking how to make the other your instrument; in love you are thinking how to become an instrument yourself. In lust you are going to sacrifice the other; in love you are going to sacrifice yourself. Love means giving; lust means getting. Love is a surrender; lust is an aggression.
What you say is meaningless. Even in lust you talk in terms of love. Your language is not very meaningful, so do not be deceived. Look within, and then you will come to understand that you have not once in your life looked lovingly toward someone or some object.
The second distinction to be made: this sutra says, look lovingly on some object. Really, even if you look lovingly at something material, insentient, the object will become a person. If you look lovingly at it, your love is the key to transform anything into a person. If you look lovingly at a tree, the tree becomes a person.
Just the other day I was talking with Vivek, a close disciple, and I told her that when we move to the new ashram we will name every tree, because every tree is a person. Have you ever heard of anyone naming a tree? No one names a tree because no one feels love for it. If the case were otherwise, a tree would become a person. Then it is not just one in a crowd, it becomes unique.
You name dogs and cats. When you name a dog and you call it Tiger or something else, the dog becomes a person. Then it is not just one dog amongst other dogs, it has a personality; you have created a person. Whenever you look lovingly at something, it becomes a person.
And the contrary is also true. Whenever you look with lustful eyes toward a person, the person becomes an object, a thing. That is why lustful eyes are repulsive -- because no one likes to become a thing. When you look at your wife with lustful eyes -- or at any other woman, or man, with lustful eyes -- the other feels hurt. What are you doing really? You are changing a person, a living person, into a dead instrument. You are thinking of how to "use," and the person is killed.
That is why lustful eyes are repulsive, ugly. When you look at someone with love, the other is raised. He becomes unique. Suddenly he becomes a person. A person cannot be replaced; a thing can be replaced. A `thing' means that which is replaceable; a `person' means that which cannot be replaced: there is no possibility of replacing him or her. A person is unique; a thing is not unique.
Love makes anything unique. That is why without love you never feel like a person. Unless someone loves you deeply, you never feel that you have any uniqueness. You are just one in a crowd -- just a number, a datum. You can be changed.
For example, if you are a clerk in an office or a teacher in a school or a professor in a university, your professor-hood is replaceable. Another professor will replace you; he can replace you at any moment because you are just used there as a professor. You have a functional meaning and significance.
If you are a clerk, someone else is easily able to do the work. The work will not wait for you. If you die this moment, the next moment someone will replace you and the mechanism will continue. You were just a figure -- another figure will do. You were just a utility.
But then someone falls in love with this clerk or this professor. Suddenly the clerk is no more a clerk; he has become a unique person. If he dies, then the beloved cannot replace him. He is irreplaceable. Then the whole world may go on in the same way, but the one who was in love cannot be the same. This uniqueness, this being a person, happens through love.
This sutra says, look lovingly at some object. It makes no distinction between an object and a person. There is no need, because when you look lovingly anything will become a person. The very look changes, transforms.
You may or may not have observed what happens when you drive a particular car, say a Fiat. There are thousands and thousands and thousands of Fiats exactly similar, but your car, if you are in love with it, becomes unique -- a person. It cannot be replaced; a relationship is created. Now you feel this car as a person. If something goes wrong... a slight sound, and you feel it. And cars are very temperamental. You know the temper of your car -- when it feels good and when it feels bad. The car becomes, by and by, a person.
Why? If there is a love relationship, anything becomes a person. If there is a lust relationship, then a person will become a thing. And this is one of the most inhuman acts man can do -- to make someone a thing.
Look lovingly at some object... So what is one to do? When you look lovingly, what are you to do? The first thing: forget yourself. Forget yourself completely! Look at a flower and forget yourself completely. Let the flower be; you become completely absent. Feel the flower, and a deep love will flow from your consciousness toward the flower. And let your consciousness be filled with only one thought -- how you can help this flower to flower more, to become more beautiful, to become more blissful. What can you do?
It is not meaningful whether you can do or not; that is not relevant. The feeling of what you can do -- this pain, this deep ache over what you can do to make this flower more beautiful, more alive, more flowering -- is meaningful. Let this thought reverberate into your whole being. Let every fiber of your body and mind feel it. You will be transfixed in an ecstasy, and the flower will become a person.
Do not go on to another object... You cannot go. If you are in a love relationship, you cannot go. If you love someone in this group, then you forget the whole crowd; only one face remains. Really, you do not see anyone else, you see only one face. All the others are there, but they are subliminal -- just on the periphery of your consciousness. They are NOT. They are just shadows; only one face remains. If you love someone then only that face remains, so you cannot move.
Do not go to another object, remain with one. Remain with a roseflower or remain with a beloved's face. Remain there loving, flowing, with just one heart, with the feeling of, "What can I do to make the loved one happier, blissful?"
Here in the middle of the object -- the blessing. And when this is the case you are absent, not concerned with yourself at all, not selfish, not thinking in terms of your pleasure, your gratification. You have forgotten yourself completely, and you are just thinking in terms of the other. The other has become the center of your love; your consciousness is flowing toward the other. With deep compassion, with a deep feeling of love, you are thinking, "What can I do to make the loved one blissful?" In this state, suddenly, here in the middle of the object -- the blessing. Suddenly, as a by-product, the blessing comes to you. Suddenly you become centered.
This looks paradoxical because this sutra says to forget yourself completely, not to be self-centered, to move to the other completely. Buddha is reported to have said continuously that whenever you are praying, pray for others -- never for yourself. Otherwise the prayer is just useless.
One man came to Buddha and he said, "I accept your teaching, but only one thing is very difficult to accept. You say that whenever we do prayer we are not to think about ourselves, we are not to ask anything about ourselves. We have to say, `Whatsoever may be the result of my prayer, let that result be distributed to all. If blessing happens, let it be distributed to all.'"
The man said, "This is okay, but can I make only one exception? Not to my immediate neighbor -- he is my enemy. Let this blessing be distributed to all except to my immediate neighbor."
The mind is self-centered, so Buddha said, "Your prayer is useless. Nothing will come out of it unless you are ready to give all, to distribute all, and then all will be yours."
In love you are to forget yourself. It looks paradoxical: then when and how will the centering happen? By being totally concerned with the other, with the other's happiness, when you forget yourself completely and only the other remains there, suddenly you are filled with bliss -- the blessing.
Why? Because when you are not concerned with yourself you become vacant, empty; the inner space is created. When your mind is totally concerned with the other, you become mindless within. Then there are no thoughts inside. And then this thought -- "How can I be helpful? How can I create more bliss? How can the other be more happy?" -- cannot continue any more, because really, there is nothing you can do. This thought becomes a stop. There is nothing you can do. What can you do? If you think you can do, you are still thinking in terms of yourself -- ego.
With the love object one becomes totally helpless -- remember this. Whenever you love someone you feel totally helpless. That is the agony of love: one cannot feel what he can do. He wants to do everything, he wants to give the whole universe to the lover or the beloved -- but what can he do? If you think that you can do this or that, you are still not in a love relationship. Love is very helpless, absolutely helpless, and that helplessness is the beauty, because in that helplessness you are surrendered.
Love someone and you will feel helpless; hate someone and you can do something. Love someone and you are absolutely helpless -- because what can you do? Whatsoever you can do seems insignificant, meaningless; it is never enough. Nothing can be done. And when one feels that nothing can be done, one feels that one is helpless. When one wants to do everything and feels nothing can be done, mind stops. In this helplessness surrender happens. You are empty. That is why love becomes a deep meditation.
Really, if you love someone, no other meditation is needed. But because no one loves, one hundred and twelve methods are needed -- and even they may not be enough.
Someone was here the other day. He was telling me, "It gives me much hope. I have heard for the first time from you that there are one hundred and twelve methods. It gives me much hope, but somewhere a depression also comes into the mind: only one hundred and twelve methods? And if these one hundred and twelve methods don't work for me, then is there no one hundred and thirteenth?"
And he is right. He is right! If these one hundred and twelve methods do not work for you, then there is no go. So as he suggests, a depression also follows hope. But really, methods are needed because the basic method is missing. If you can love, no method is needed.
Love itself is the greatest method, but love is difficult -- in a way impossible. Love means putting yourself out from your consciousness, and in the same place, where your ego has been in existence, putting someone else. Replacing yourself by someone else means love -- as if now you are not and only the other is.
Jean Paul Sartre says that the other is the hell, and he is right. He is right because the other creates only hell for you. But he is wrong also because if the other can be hell, the other can he heaven. If you live through lust, the other is a hell because then you are trying to kill that person. You are trying to make that person a thing. Then that person will also react and will try to make you a thing, and that creates hell.
So every husband and every wife, they are creating hell for each other because each one is trying to possess the other. Possession is possible only with things, never with persons. You can only be possessed by a person; you can never possess a person. A thing can be possessed, but you try to possess persons. Through that effort persons become things. If I make you into a thing, you will react. Then I am your enemy. Then you will try to make a thing out of me -- that creates hell.
You are sitting in your room alone, and then suddenly you become aware that someone is peeping through the keyhole. Observe minutely what happens. Have you felt any change? And why do you feel angry about this peeping Tom? He is not doing anything to you -- just peeping. Why do you feel angry? He has changed you into a thing. He is observing; he has made you into a thing, into an object. That gives you an uneasiness.
And the same will happen to him if you come near the keyhole and look through it. The other will become shattered, shocked. He was a subject just a moment before: he was the observer and you were the observed. Now suddenly he has been caught. He has been observed observing you, and now he has become a thing.
When someone is observing you, suddenly you feel your freedom has been disturbed, destroyed. That is why, unless you are in love with someone, you cannot stare. That stare becomes ugly and violent -- unless you are in love. If you are in love then a stare is a beautiful thing, because your stare is not changing the other into a thing. Then you can look directly into the eyes; then you can go deep into the eyes of the other. You are not changing him into a thing. Rather, through your love your look is making him a person. That is why only the stares of lovers are beautiful; otherwise stares are ugly.
Psychologists say there is a time limit. And you all know, observe and you will come to know, what the time limit is for how long you can stare into someone's eyes, if he is a stranger. There is a time limit. One moment more, and the other will become angry. Just a passing look in public can be pardoned because it seems as if you were just seeing, not looking.
A look is a deep thing. If I just see you when passing, no relationship is created. Or I am passing and you look at me, just while passing -- no offense is meant so it is okay. But if you suddenly stand and look at me, you become an observer. Then your look will disturb me and I will feel insulted: "What are you doing? I am a person, not a thing. This is not the way to look."
Because of this, clothes have become so meaningful. Only when you love someone can you be easily naked, because the moment you are naked your whole body becomes an object. Someone can look at your whole body, and if he is not in love with you his eyes will turn your whole body, your whole being, into an object. But when you are in love with someone you can be naked without feeling that you are naked. Rather, you would like to be naked, because you would like this transforming love to transform your whole body into a person.
Whenever you are turning someone into a thing, that act is immoral. But if you are filled with love, then in that love-filled moment with any object this phenomenon, this blessing, is possible. It happens.
In the middle of the object -- the blessing. Suddenly you have forgotten yourself -- the other was there. Then when the right moment comes, when you are no longer present, absolutely absent, the other will also become absent. And between the two the blessing happens. That is what lovers feel. That blessing is also because of an unknown, unconscious meditation.
When two lovers are there, by and by they both become absent. A pure existence remains -- without any egos, without any conflict... just a communion. In that communion one feels blissful. It is wrongly inferred that the other has given that bliss to you. That bliss has come because unknowingly you have fallen into a deep meditative technique.
You can do it consciously -- and when you do it consciously it goes deeper, because then you are not obsessed with the object. This is happening every day. If you love someone, you feel blissful not because of him or her, but because of love. And why because of love? Because this phenomenon happens -- this sutra happens.
But then you become obsessed. Then you think that because of A, because of A's proximity, nearness, because of A's love this blessing happens. Then you think, "I must possess A, because without A being present I may not be able to get this blessing again." You become jealous. If someone else possesses A, then he will be blissful and you will feel miserable, so you want to take away all possibilities of A being possessed by anyone else. A should be possessed only by you, because you have glimpsed a different world through him. Then the moment you try to possess, you will destroy the whole beauty and the whole phenomenon.
When the lover is possessed, love is gone. Then the lover is just a thing. You can use it, but the blessing will never come again, because that blessing was coming when the other was a person. The other was made, created: you created the person in the other, and the other created the person in you. No one was an object. Both were subjectivities meeting -- two persons meeting, not one person and one thing.
But the moment you possess, this will become impossible. And mind will try to possess because mind thinks in terms of greed: "One day bliss has happened, so it must happen to me every day. So I must possess." But the bliss happens because there is no possession. And the bliss happens not because of the other, really, but because of you. Remember this, the bliss happens because of you. Because you are so absorbed in the other, the bliss happens.
It can happen with a roseflower, it can happen with a rock, it can happen with the trees, it can happen with anything. Once you know the situation in which it happens, it can happen anywhere. If you know that you are not, and with a deep love your consciousness has moved to the other -- to the trees, to the sky, to the stars, to anyone; when your total consciousness is addressed to the other it leaves you, it moves away from you -- in that absence of the self is the blessing.
Inspiration - Look lovingly at some object. Do not go to another object. Here in the middle of the object - the blessing.
Technique - Look lovingly on some object. Do not go on to another object. Here in the middle of the object -- the blessing
I should repeat it: look lovingly on some object. Do not go on to another. Do not move to another object. Here in the middle of this object -- the blessing.
Look lovingly on some object... Lovingly is the key. Have you ever looked lovingly at any object? You may say yes because you do not know what it means to look lovingly at an object. You may have looked lustfully at an object -- that is another thing. That is totally different, diametrically opposite. So first, the difference; try to feel the difference.
A beautiful face, a beautiful body -- you look at it, and you feel that you are looking at it lovingly. But why are you looking at it? Do you want to get something out of it? Then it is lust, not love. Do you want to exploit it? Then it is lust, not love. Then really, you are thinking of how to use this body, how to possess it, how to make this body an instrument for your happiness.
Lust means how to use something for your happiness; love means your happiness is not at all concerned. Really, lust means how to get something out of it and love means how to give something. They are diametrically opposite.
If you see a beautiful face and you feel love toward the face, the immediate feeling in your consciousness will be how to do something to make this face happy, how to do something to make this man or this woman happy. The concern is not with yourself, the concern is with the other.
In love the other is important; in lust you are important. In lust you are thinking how to make the other your instrument; in love you are thinking how to become an instrument yourself. In lust you are going to sacrifice the other; in love you are going to sacrifice yourself. Love means giving; lust means getting. Love is a surrender; lust is an aggression.
What you say is meaningless. Even in lust you talk in terms of love. Your language is not very meaningful, so do not be deceived. Look within, and then you will come to understand that you have not once in your life looked lovingly toward someone or some object.
The second distinction to be made: this sutra says, look lovingly on some object. Really, even if you look lovingly at something material, insentient, the object will become a person. If you look lovingly at it, your love is the key to transform anything into a person. If you look lovingly at a tree, the tree becomes a person.
Just the other day I was talking with Vivek, a close disciple, and I told her that when we move to the new ashram we will name every tree, because every tree is a person. Have you ever heard of anyone naming a tree? No one names a tree because no one feels love for it. If the case were otherwise, a tree would become a person. Then it is not just one in a crowd, it becomes unique.
You name dogs and cats. When you name a dog and you call it Tiger or something else, the dog becomes a person. Then it is not just one dog amongst other dogs, it has a personality; you have created a person. Whenever you look lovingly at something, it becomes a person.
And the contrary is also true. Whenever you look with lustful eyes toward a person, the person becomes an object, a thing. That is why lustful eyes are repulsive -- because no one likes to become a thing. When you look at your wife with lustful eyes -- or at any other woman, or man, with lustful eyes -- the other feels hurt. What are you doing really? You are changing a person, a living person, into a dead instrument. You are thinking of how to "use," and the person is killed.
That is why lustful eyes are repulsive, ugly. When you look at someone with love, the other is raised. He becomes unique. Suddenly he becomes a person. A person cannot be replaced; a thing can be replaced. A `thing' means that which is replaceable; a `person' means that which cannot be replaced: there is no possibility of replacing him or her. A person is unique; a thing is not unique.
Love makes anything unique. That is why without love you never feel like a person. Unless someone loves you deeply, you never feel that you have any uniqueness. You are just one in a crowd -- just a number, a datum. You can be changed.
For example, if you are a clerk in an office or a teacher in a school or a professor in a university, your professor-hood is replaceable. Another professor will replace you; he can replace you at any moment because you are just used there as a professor. You have a functional meaning and significance.
If you are a clerk, someone else is easily able to do the work. The work will not wait for you. If you die this moment, the next moment someone will replace you and the mechanism will continue. You were just a figure -- another figure will do. You were just a utility.
But then someone falls in love with this clerk or this professor. Suddenly the clerk is no more a clerk; he has become a unique person. If he dies, then the beloved cannot replace him. He is irreplaceable. Then the whole world may go on in the same way, but the one who was in love cannot be the same. This uniqueness, this being a person, happens through love.
This sutra says, look lovingly at some object. It makes no distinction between an object and a person. There is no need, because when you look lovingly anything will become a person. The very look changes, transforms.
You may or may not have observed what happens when you drive a particular car, say a Fiat. There are thousands and thousands and thousands of Fiats exactly similar, but your car, if you are in love with it, becomes unique -- a person. It cannot be replaced; a relationship is created. Now you feel this car as a person. If something goes wrong... a slight sound, and you feel it. And cars are very temperamental. You know the temper of your car -- when it feels good and when it feels bad. The car becomes, by and by, a person.
Why? If there is a love relationship, anything becomes a person. If there is a lust relationship, then a person will become a thing. And this is one of the most inhuman acts man can do -- to make someone a thing.
Look lovingly at some object... So what is one to do? When you look lovingly, what are you to do? The first thing: forget yourself. Forget yourself completely! Look at a flower and forget yourself completely. Let the flower be; you become completely absent. Feel the flower, and a deep love will flow from your consciousness toward the flower. And let your consciousness be filled with only one thought -- how you can help this flower to flower more, to become more beautiful, to become more blissful. What can you do?
It is not meaningful whether you can do or not; that is not relevant. The feeling of what you can do -- this pain, this deep ache over what you can do to make this flower more beautiful, more alive, more flowering -- is meaningful. Let this thought reverberate into your whole being. Let every fiber of your body and mind feel it. You will be transfixed in an ecstasy, and the flower will become a person.
Do not go on to another object... You cannot go. If you are in a love relationship, you cannot go. If you love someone in this group, then you forget the whole crowd; only one face remains. Really, you do not see anyone else, you see only one face. All the others are there, but they are subliminal -- just on the periphery of your consciousness. They are NOT. They are just shadows; only one face remains. If you love someone then only that face remains, so you cannot move.
Do not go to another object, remain with one. Remain with a roseflower or remain with a beloved's face. Remain there loving, flowing, with just one heart, with the feeling of, "What can I do to make the loved one happier, blissful?"
Here in the middle of the object -- the blessing. And when this is the case you are absent, not concerned with yourself at all, not selfish, not thinking in terms of your pleasure, your gratification. You have forgotten yourself completely, and you are just thinking in terms of the other. The other has become the center of your love; your consciousness is flowing toward the other. With deep compassion, with a deep feeling of love, you are thinking, "What can I do to make the loved one blissful?" In this state, suddenly, here in the middle of the object -- the blessing. Suddenly, as a by-product, the blessing comes to you. Suddenly you become centered.
This looks paradoxical because this sutra says to forget yourself completely, not to be self-centered, to move to the other completely. Buddha is reported to have said continuously that whenever you are praying, pray for others -- never for yourself. Otherwise the prayer is just useless.
One man came to Buddha and he said, "I accept your teaching, but only one thing is very difficult to accept. You say that whenever we do prayer we are not to think about ourselves, we are not to ask anything about ourselves. We have to say, `Whatsoever may be the result of my prayer, let that result be distributed to all. If blessing happens, let it be distributed to all.'"
The man said, "This is okay, but can I make only one exception? Not to my immediate neighbor -- he is my enemy. Let this blessing be distributed to all except to my immediate neighbor."
The mind is self-centered, so Buddha said, "Your prayer is useless. Nothing will come out of it unless you are ready to give all, to distribute all, and then all will be yours."
In love you are to forget yourself. It looks paradoxical: then when and how will the centering happen? By being totally concerned with the other, with the other's happiness, when you forget yourself completely and only the other remains there, suddenly you are filled with bliss -- the blessing.
Why? Because when you are not concerned with yourself you become vacant, empty; the inner space is created. When your mind is totally concerned with the other, you become mindless within. Then there are no thoughts inside. And then this thought -- "How can I be helpful? How can I create more bliss? How can the other be more happy?" -- cannot continue any more, because really, there is nothing you can do. This thought becomes a stop. There is nothing you can do. What can you do? If you think you can do, you are still thinking in terms of yourself -- ego.
With the love object one becomes totally helpless -- remember this. Whenever you love someone you feel totally helpless. That is the agony of love: one cannot feel what he can do. He wants to do everything, he wants to give the whole universe to the lover or the beloved -- but what can he do? If you think that you can do this or that, you are still not in a love relationship. Love is very helpless, absolutely helpless, and that helplessness is the beauty, because in that helplessness you are surrendered.
Love someone and you will feel helpless; hate someone and you can do something. Love someone and you are absolutely helpless -- because what can you do? Whatsoever you can do seems insignificant, meaningless; it is never enough. Nothing can be done. And when one feels that nothing can be done, one feels that one is helpless. When one wants to do everything and feels nothing can be done, mind stops. In this helplessness surrender happens. You are empty. That is why love becomes a deep meditation.
Really, if you love someone, no other meditation is needed. But because no one loves, one hundred and twelve methods are needed -- and even they may not be enough.
Someone was here the other day. He was telling me, "It gives me much hope. I have heard for the first time from you that there are one hundred and twelve methods. It gives me much hope, but somewhere a depression also comes into the mind: only one hundred and twelve methods? And if these one hundred and twelve methods don't work for me, then is there no one hundred and thirteenth?"
And he is right. He is right! If these one hundred and twelve methods do not work for you, then there is no go. So as he suggests, a depression also follows hope. But really, methods are needed because the basic method is missing. If you can love, no method is needed.
Love itself is the greatest method, but love is difficult -- in a way impossible. Love means putting yourself out from your consciousness, and in the same place, where your ego has been in existence, putting someone else. Replacing yourself by someone else means love -- as if now you are not and only the other is.
Jean Paul Sartre says that the other is the hell, and he is right. He is right because the other creates only hell for you. But he is wrong also because if the other can be hell, the other can he heaven. If you live through lust, the other is a hell because then you are trying to kill that person. You are trying to make that person a thing. Then that person will also react and will try to make you a thing, and that creates hell.
So every husband and every wife, they are creating hell for each other because each one is trying to possess the other. Possession is possible only with things, never with persons. You can only be possessed by a person; you can never possess a person. A thing can be possessed, but you try to possess persons. Through that effort persons become things. If I make you into a thing, you will react. Then I am your enemy. Then you will try to make a thing out of me -- that creates hell.
You are sitting in your room alone, and then suddenly you become aware that someone is peeping through the keyhole. Observe minutely what happens. Have you felt any change? And why do you feel angry about this peeping Tom? He is not doing anything to you -- just peeping. Why do you feel angry? He has changed you into a thing. He is observing; he has made you into a thing, into an object. That gives you an uneasiness.
And the same will happen to him if you come near the keyhole and look through it. The other will become shattered, shocked. He was a subject just a moment before: he was the observer and you were the observed. Now suddenly he has been caught. He has been observed observing you, and now he has become a thing.
When someone is observing you, suddenly you feel your freedom has been disturbed, destroyed. That is why, unless you are in love with someone, you cannot stare. That stare becomes ugly and violent -- unless you are in love. If you are in love then a stare is a beautiful thing, because your stare is not changing the other into a thing. Then you can look directly into the eyes; then you can go deep into the eyes of the other. You are not changing him into a thing. Rather, through your love your look is making him a person. That is why only the stares of lovers are beautiful; otherwise stares are ugly.
Psychologists say there is a time limit. And you all know, observe and you will come to know, what the time limit is for how long you can stare into someone's eyes, if he is a stranger. There is a time limit. One moment more, and the other will become angry. Just a passing look in public can be pardoned because it seems as if you were just seeing, not looking.
A look is a deep thing. If I just see you when passing, no relationship is created. Or I am passing and you look at me, just while passing -- no offense is meant so it is okay. But if you suddenly stand and look at me, you become an observer. Then your look will disturb me and I will feel insulted: "What are you doing? I am a person, not a thing. This is not the way to look."
Because of this, clothes have become so meaningful. Only when you love someone can you be easily naked, because the moment you are naked your whole body becomes an object. Someone can look at your whole body, and if he is not in love with you his eyes will turn your whole body, your whole being, into an object. But when you are in love with someone you can be naked without feeling that you are naked. Rather, you would like to be naked, because you would like this transforming love to transform your whole body into a person.
Whenever you are turning someone into a thing, that act is immoral. But if you are filled with love, then in that love-filled moment with any object this phenomenon, this blessing, is possible. It happens.
In the middle of the object -- the blessing. Suddenly you have forgotten yourself -- the other was there. Then when the right moment comes, when you are no longer present, absolutely absent, the other will also become absent. And between the two the blessing happens. That is what lovers feel. That blessing is also because of an unknown, unconscious meditation.
When two lovers are there, by and by they both become absent. A pure existence remains -- without any egos, without any conflict... just a communion. In that communion one feels blissful. It is wrongly inferred that the other has given that bliss to you. That bliss has come because unknowingly you have fallen into a deep meditative technique.
You can do it consciously -- and when you do it consciously it goes deeper, because then you are not obsessed with the object. This is happening every day. If you love someone, you feel blissful not because of him or her, but because of love. And why because of love? Because this phenomenon happens -- this sutra happens.
But then you become obsessed. Then you think that because of A, because of A's proximity, nearness, because of A's love this blessing happens. Then you think, "I must possess A, because without A being present I may not be able to get this blessing again." You become jealous. If someone else possesses A, then he will be blissful and you will feel miserable, so you want to take away all possibilities of A being possessed by anyone else. A should be possessed only by you, because you have glimpsed a different world through him. Then the moment you try to possess, you will destroy the whole beauty and the whole phenomenon.
When the lover is possessed, love is gone. Then the lover is just a thing. You can use it, but the blessing will never come again, because that blessing was coming when the other was a person. The other was made, created: you created the person in the other, and the other created the person in you. No one was an object. Both were subjectivities meeting -- two persons meeting, not one person and one thing.
But the moment you possess, this will become impossible. And mind will try to possess because mind thinks in terms of greed: "One day bliss has happened, so it must happen to me every day. So I must possess." But the bliss happens because there is no possession. And the bliss happens not because of the other, really, but because of you. Remember this, the bliss happens because of you. Because you are so absorbed in the other, the bliss happens.
It can happen with a roseflower, it can happen with a rock, it can happen with the trees, it can happen with anything. Once you know the situation in which it happens, it can happen anywhere. If you know that you are not, and with a deep love your consciousness has moved to the other -- to the trees, to the sky, to the stars, to anyone; when your total consciousness is addressed to the other it leaves you, it moves away from you -- in that absence of the self is the blessing.
Thursday, April 1, 2010
Business and Spirituality
Often business is looked down upon by spiritualists and spirituality is put off as non-practical by businessmen. Spirituality is the heart, business is the legs, and that is what the ancient people conceived. An individual or a society is incomplete without both these aspects. Business brings material comfort and spirituality brings mental and emotional comfort. Spirituality brings ethics and fair practice to business. In the body/mind complex depriving any one comfort means depriving both the comforts. You cannot talk spirituality to the poorest of the poor people without taking care of their basic needs. They need to be supported materially. There is no spirituality in the world that is devoid of service and service cannot happen if material needs are ignored. Service cannot happen only through the lips. For service to move you need legs.Every system has its flaws. As capitalism exploits the poor, socialism dampens individual creativity and entrepreneurial spirit. Spirituality is the bridge between socialism and capitalism. Spirituality gives the heart to serve to the capitalists and the spirit to innovate to the socialist.
Business and Spirituality
Often business is looked down upon by spiritualists and spirituality is put off as non-practical by businessmen. Spirituality is the heart, business is the legs, and that is what the ancient people conceived. An individual or a society is incomplete without both these aspects. Business brings material comfort and spirituality brings mental and emotional comfort. Spirituality brings ethics and fair practice to business. In the body/mind complex depriving any one comfort means depriving both the comforts. You cannot talk spirituality to the poorest of the poor people without taking care of their basic needs. They need to be supported materially. There is no spirituality in the world that is devoid of service and service cannot happen if material needs are ignored. Service cannot happen only through the lips. For service to move you need legs.Every system has its flaws. As capitalism exploits the poor, socialism dampens individual creativity and entrepreneurial spirit. Spirituality is the bridge between socialism and capitalism. Spirituality gives the heart to serve to the capitalists and the spirit to innovate to the socialist.
Desire for Truth
Buddha said that desire is the cause of all misery. If your desire does not get fulfilled, it leads to frustration and causes misery. Even if it does get fulfilled, it leaves you empty.Vasishta said that desire is the cause of pleasure. You get pleasure from an object or a person only when you desire them. When you do not desire an object, you do not get pleasure from it. For example, when a person is hot and thirsty, a sip of cold water gives him pleasure; but not if he is not thirsty. Whatever gives you pleasure binds you and bondage is misery.Sri Sri says when you desire for truth, all other desires drop off. You always desire for something that is not there. But, truth is always there! Desire for truth removes all other desires and it itself dissolves. And what remains is bliss.
Q. How do we know what is true love?
Sri Sri: How do we know false love, tell me? My dear! Love is love, you can't call it is true or false. Don't doubt love. We don't doubt hate. What is the guarantee that people hate you? May be at that time they were angry! Love is our nature. Because of desires and greed our love is sometimes not expressed. It becomes hidden. There is no prani (living being) without priti (love). Prana (life-force energy) has come from love. Thousands of atoms together form the body. Without love, all these atoms would be separated and that is nothing but death. When the Prana loves the body it stays in the body, there is life. When that love ends, there is death. We should not mistake emotions for love. Love is our nature, know the difference. :)
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