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Tuesday, June 28, 2016

Three kinds of Love

Mullah Nasruddin married a very ugly woman, the ugliest possible. Naturally the friends were puzzled and they asked Mullah, ’You have money, you have prestige, you could have got any beautiful woman that you wanted, why have you chosen this ugly woman?’ 

He said, ’There is a reason for it. I will never suffer from jealousy. This woman will always be faithful to me. I cannot believe anybody falling in love with her. In fact, even I am not in love with her. It is impossible. So I know nobody can love her.’ 

With Mohammedans it is a tradition that when the wife comes for the first time she asks the husband – because the Mohammedan woman has to remain behind a purdah, behind a curtain, she cannot show her face to everybody – so the woman asks the husband, ’To whom can I show my face and to whom am I not allowed to show my face?’ So when the woman asked Mullah, ’To whom can I show my face and to whom am I not allowed to show it?’ Mullah said, ’You can show it to everybody except me!’

If you are falling in love with a beautiful woman or a beautiful man, you are getting into trouble. There is going to be jealousy, there is going to be murder, there is going to be something. You are in trouble. And from the very beginning you will start possessing so that there is no possibility of anything going wrong or beyond your control. You will start destroying the woman or the man. You will stop giving freedom. You will encroach on the woman from all sides and close all the doors. Now the woman was beautiful because she was free. Freedom is such an ingredient in beauty that when you see a bird on the wing in the sky, it is one kind of bird, but if you see the same bird in a cage, it is no longer the same. The bird on the wing in the sky has a beauty of its own. It is alive. It is free. The whole sky is his. The same bird in a cage is ugly. The freedom is gone, the sky is gone. Those wings are just meaningless now, a kind of burden. They remain from the past and they
create misery. Now this is not the same bird.

When you fell in love with the woman, she was free; you fell in love with freedom. When you bring her home you destroy all possibilities of being free, but in that very destruction you are destroying the beauty. Then one day suddenly you find that you don’t love the woman at all – because she is beautiful no more. This happens every time. Then you start searching for another woman and you don’t see what has happened; you don’t look at the mechanism, at how you destroyed the beauty of the woman.

This is the first kind of love  love one. Beware of it. It is not of much value, it is not very significant, it has no value. And if you are not aware you will remain trapped in love one. Love two is: the object is not important, your subjectivity is. You are loving so you bestow your love on somebody. But love is your quality, it is not object-oriented. The subject is overflowing with the quality of love, the very being is loving. Even if you are alone you are loving. Love is a kind of flavor to your being.

When you fall in love, the second kind of love, there is going to be greater joy than the first. And you will know – because this love will know – how to keep the other free. Love means to give all that is beautiful to the beloved. Freedom is the most beautiful, the most cherished goal of human consciousness, how can you take it away? If you love a woman really, or a man, the first present, the first gift, will be the gift of freedom. How can you take it away? You are not the enemy, you are the friend.

This the second kind of love will not be against freedom, it will not be possessive. And you will not be worried very much that somebody else also appreciates your woman or your man. In fact, you will be happy that you have a woman whom others also appreciate, that you have chosen a woman whom others also desire. Their desire simply proves that you have chosen a diamond, a valuable being, who has intrinsic value. You will not be jealous. Each time you see someone looking at your woman with loving eyes you will be thrilled again. You will fall in love with your woman again through those eyes.

This second kind of love will be more a friendship than a lust and it will be more enriching to your soul.

And this second kind of love will have one more difference. In the first kind of love, the object oriented, there will be many lovers surrounding the object, and there will be fear. In the second kind of love there will be no fear and you will be free not to bestow your love only on your beloved, you will be free to bestow your love on others too. 

In the first, the object will be one and many will be the lovers. In the second, the subject will be one and it will be flowing in many directions, bestowing its love in many ways on many people – because the more you love, the more love grows. If you love one person then naturally your love is not very rich; if you love two, it is doubly rich; if you love many, or if you can Love the whole humanity, or you can love even the animal kingdom, or you can love even trees, the vegetable kingdom – then your love goes on growing. And as your love grows, you grow, you expand. This is real expansion of consciousness. Drugs only give you a false idea of expansion; love is the basic ultimate drug that gives you the real idea of expansion.

And there is a possibility.... Albert Schweitzer has said ’reverence for life’ all that lives has to be loved. Mahavira in India has said the same thing. His philosophy of AHIMSA, non-violence, says love all that lives. But one man, one contemporary in America, Buber, has gone even one step further than Mahavira and Schweitzer. He says, ’Have reverence for things too.’ That is the ultimate in love. You don’t only love that which lives, you love even that which is. You love the chair, you love the pillars, you love things too  because they are also there. They also have a kind of being. When one has come to this point – that you love the whole existence irrespective of what it is, that love becomes unconditional it is turning into prayer, it is becoming a meditation. 


The first love is good in the sense that if you have lived a loveless life it is better than no love. But the second love is far better than the first and will have less anxiety, less anguish, less turmoil, conflict, aggression, violence.

The second kind of love will be more of a love than the first kind, it will be more pure. In the first, the lust is too much and spoils the whole game – but even the second love is not the last. There is love three – when subject and object disappear. In the first the object is important, in the second the subject is important, in the third there is transcendence one is neither a subject nor an object and one is not dividing reality in any way: subject, object, know-er, known, lover, loved. All division has disappeared. One is simply love. 

Up to the second you are a lover. When you are a lover something will hang around you like a boundary, like a definition. With the third, all definition disappears. There is only love; you are not. This is what Jesus means when he says. ’God is love’ – love three. If you misunderstand the first, you will never be able to interpret rightly what Jesus’ meaning is. It is not even the second, it is the third. God is love. 


One is simply Love. It is not that one loves, it is not an act, it is one’s very quality. It is not that in the morning you are loving and in the afternoon you are not loving – you are love, it is your state. It is not a HAL, it is a magma. You have arrived home. You have become love. Now there is no division. All duality has disappeared. 

The first kind of love is ’I-it’; the other is taken as a thing. That’s what Martin Buber says ’I-it’.

The other is like a thing. You have to possess. My wife, my husband, my child... and in that very possession you kill the spirit of the other.

The second kind of love Martin Buber calls ’I-thou’. The other is a person. You have respect for the other. How can you possess somebody you respect? But Martin Buber stops at the second; he has no understanding about the third love. Martin Buber cannot understand Jesus. He remains a Jew.

He goes up to ’I-thou’. It is a great step from ’I-it’ to ’I-thou’ but it is nothing compared to the step that happens from ’I-thou’ to no dualism, to Advaita, to oneness, where only love remains. Even ’I-thou’ is a bit of a tension-creating phenomenon – you are separate and the beloved is separate. And all separation brings misery. Unless one becomes totally one with the beloved, with the loved one, some kind of misery is bound to remain lurking by the side. In the first the misery is very clear, in the second the misery is not so clear; in the first it is very close, in the second it is not so close, it is far away – but it is there. In the third it is no more.

So Priya, I would like you to learn more of love. Move from the first to the second and keep it in your consciousness that the third is the goal. And don’t be worried about losing yourself. Lose yourself because that is the only way to find yourself


Sufis: The People of the path

Osho

Every Time I Fall in Love, Things Start Crashing Around me...

... I guess that I lose my center but in this state I don't know if I have a center or not. Things get confused and crazy 

The question is from Krishna Priya.

The first thing: you don’t yet have a center. That which you feel as a center is just the ego. It is not your true center. It is a pseudo feeling, very illusory. So when you fall in love, ego has to disappear. In love, the ego cannot exist. Love is something far more true, far more authentic than you are. That’s why you will always feel that things start getting a little bit crazy because you cannot control them. The controller is no more. When the ego is not there, who is there to control or to discipline? 

Then you are in a chaos.

But that chaos is far more beautiful than the ugly ego. Out of that chaos all the stars are born. Out of that chaos you are born anew. It is a rebirth. Each love affair is a new birth. So don’t take it negatively. Don’t think that you are losing something in love you have nothing to lose. If you have something then there is no way to lose it. If you have the real center then love supports that center, integrates it, makes it more crystallized. Truth helps truth. 

For example, if there is darkness in the room and you bring a lamp, the darkness is destroyed. But if there is light – there is a lamp – then the room has more light than before. The light is doubled. The ego is like darkness, a false entity. It only appears to be there, it has no positive reality. When the light of love comes, darkness goes out. If you have the real centre – what Gurdjieff calls crystallisation or what Hindus call ATMAN or what Sufis call ROOH, spirit – if you really have it then each love will make it more and more clear, more and more transparent, more and more available. Each love affair will be a step – and you will be moving higher in crystallisation. 

So this is the first thing to be understood: don’t choose the ego, always choose love. When it is a question between the real and the unreal, choose the real, even if sometimes the real brings inconvenience. It does bring inconvenience. We have chosen the unreal because it is convenient – for no other reason have we chosen it. There is just one reason: it is convenient. You will have to go through inconvenience. That inconvenience is what I call TAPASHCHARYA, austerity, SADHANA. That’s what it means to be initiated into a path.

Always choose the real, howsoever bad and howsoever painful and howsoever destructive it looks. Even if it feels like death, choose it – and you will be benefitted by it. Never choose the comfortable the convenient, the bourgeois, other-wise you will live the life of a hostile – if you are fortunate – or the life of a phony if you are not so fortunate, or, if you are not fortunate at all, the life of a zombie. Love brings you out of your ego, out of your past, out of your patterned life. Hence it appears to be a confusion.

Priya’s observation is right. She says: EVERY TIME I FALL IN LOVE, THINGS START TO CRASH ALL AROUND ME. She really falls in love. I have been watching her love affairs. When she falls, she really falls! It is never so-so, it is never lukewarm. She really goes mad, berserk. And it is happening again, that’s why she has put this question. 

But that’s good. There is nothing to be worried about. Lose the ego. Sometimes to be mad is a basic necessity to remain sane. If you are always sane then your sanity is suspect. Then you must be carrying a great neurosis hidden behind you, and any day it can explode, it can erupt. You are sitting on a volcano. It is good to have a few holidays from sanity. Sunday is good. Sometimes forget all about your sanity, all about your rules, discipline, controlled behaviour, and all that nonsense. Sometimes be on a holiday, relax, and go berserk.

If you go berserk deliberately, consciously, fully aware, it is going to be an incredible experience. and you are never in danger. When you go berserk consciously you can come back. You know how you entered into it and you know how to get out of it. When you don’t go consciously, when you are thrown by a volcano inside you, when it is not your choice, but just an accident, when it is not that you have chosen the holiday but you have been forced to go on a holiday, then it is not within your capacity to come back. That’s what happens to mad people. They become mad only when they have accumulated so much madness that now it is not possible for them to control it. It overwhelms them. And then they cannot come back.

Here, living with me, I am teaching you one basic principle of remaining sane – that is, deliberately, consciously, with ef-fort, to sometimes go mad. It is a good experience. You remain available to both  polarities – sanity/insanity. You swing. You have freedom. 

The person who is always sane is not free and the person who is always insane is not free either. But the person who can swing from sanity to insanity, and can easily swing, smoothly, with no barrier, has great freedom. These are the people who have known what life is. All the mystics are mad and all the mad people could have become mystics, but they missed. And when you go on your own you can come back. That is my basic teaching here. I teach you to be mad consciously. 

So Priya, go into it. Don’t be afraid. All that you lose is not worth keeping.

Sufis: The People of The Path

Osho

What Do you Teach and What is Your Doctrine?

I am not teaching a doctrine. Teaching a doctrine is rather meaningless. I am not a philosopher; my mind is anti philosophical. Philosophy has led nowhere and cannot lead anywhere. The mind that thinks, that questions, cannot know. There are so many doctrines. But a doctrine is a fiction, a human fiction. It is not a discovery but an invention. The human mind is capable of creating infinite systems and doctrines, but to know the truth through theories is impossible. A mind that is stuffed with knowledge is a mind that is bound to remain ignorant.

Revelation comes the moment knowledge ceases. There are two possibilities: either we can think about something, or we can go into it existentially. The more a person thinks, the more he moves away from what is here and now. To think about something is to lose contact with it.

So what I teach is an anti doctrinaire, anti philosophical, anti speculative experience. How to be, just to be. How to be in the moment that is here and now. Open, vulnerable, one with it. That is what I call meditation.

Knowledge can only lead to fiction, to projecting things. It cannot be a vehicle for the attainment of truth. But once you have known the truth, knowledge can be a vehicle to communicate, to share with someone who doesn’t know. Then language, doctrines, theories can become a means. But it is still not adequate. It is bound to falsify.

Anything that has been known existentially cannot be expressed totally. You can only indicate it. The moment I express what I have known, the word goes to you but the meaning is left behind. A dead word comes to you. In a way it is meaningless, because the meaning was the experience itself. So knowledge can become a vehicle of expression, but not a means toward the achievement of realization. The knowing mind is a hindrance, because when you know you are not humble. When you are stuffed with knowledge there is no space within you to receive the unknown. The mind must become vacant, void: a womb, a total receptivity.

Knowledge is your past. It is what you have known. It is your memory, your accumulation, your possession. The accumulation becomes a barrier. It comes between you and the new, between you and the unknown.

You can be open to the unknown only when you are humble. One must constantly be aware of one’s ignorance: that there is still something unknown. A mind that is based on memories, information, scriptures, theories, doctrines, dogmas – is egocentric, not humble. Knowledge cannot give you humbleness. Only the vast unknown can make you humble.

So memory must cease. It is not that you should be without memory, but that in the moment of knowing, in the moment of experiencing, memory must not be there. In that moment, an open, vulnerable mind is required. This moment of emptiness, of void, is meditation, dhyana. 

WON’T THE EXPERIENCE ITSELF BECOME A DOCTRINE?

The experience can only be communicated to others negatively. I cannot say what it is, but I can say what it is not. Language can be a vehicle to express what it is not. When I say language cannot express it, I am still expressing it. When I say no doctrine about it is possible, that is my doctrine. But this is negative. I am not asserting something; I am denying something. The no can be said; the yes cannot be said. The yes must be realized. If there is a lingering belief in knowledge, it will become a hindrance in achieving the void, in achieving meditation. First one must understand the futility of the past, of the known, of the knowledge of the mind. As far as the unknown is concerned, as far as truth is concerned, such knowledge is futile.

Either you can become identified with what you have known, or you can become a witness to it. If you become identified with it, then you and your memory become one. But if there is no identification – if you have remained aloof from your memories, separate, not identified with them – then you are  aware of yourself as something different from your memories. This awareness becomes a path towards the unknown.

The more you are able to be a witness to your knowledge, the less you identify yourself as the knower, the less possibility there is of your ego becoming the possessor of this knowledge. If you are different from your memories, then the memories become just a sort of accumulated dust. They have come through experience and have become part and parcel of your mind, but your consciousness is different. The one who remembers is different from that which is remembered; the one who has known is different from that which has been known. If you are clear about this distinction, you come nearer and nearer to the void. Non-identified, you can be open; you can be without memories coming between you and the unknown.

The void can be attained, but it cannot be created. If you create it, it is bound to be created by your old mind, by your knowledge. That is why there can be no method to attain it. A method can come only from your accumulated information, so if you try to use any method it is bound to be a continuity of your old mind. But the unknown cannot come to you as a continuity. It can come only as a discontinuous gap. Only then is it beyond the known, beyond your knowledge.

So there can be no method as such, no methodology; only the understanding that ”I am separate from that which I have accumulated.” If this is understood, then there is no need of cultivating the void. The thing has happened! You are the emptiness! Now there is no need to create it. 

One cannot create the void. A created void will not be the void; it will only be your creation. Your creation can never be nothingness, the void, because it will have boundaries. You have created it, so it cannot be more than you; it cannot be more than the mind that has created it. You cannot create the void; it must enter you. You can only be a receiver of it. And you can be prepared to receive it only in a negative way. Prepared in the sense that you must not be identified with your knowledge; prepared in the sense that you have understood the futility, the meaninglessness of everything you have known.

Only this awareness of the thinking process can throw you into a gap where ”that which is” overwhelms you, where ”that which is”, is always present. Now there is no barrier between you and it. You have become one with the moment, one with eternity, with the infinite. The moment one translates this moment into knowledge, it again becomes part and parcel of the memory. Then it is lost. So one can never say, ”I have known.” The unknown remains unknown. However much one may have experienced it, the unknown still remains to be known. The charm of it, the beauty of it, the attraction of it remains the same.

The process of knowing is eternal, so one can never come to a point when he can say, ”I have reached.” If someone says this, he again falls into the pattern of memory, the pattern of knowledge. Then he becomes dead. The moment knowledge is asserted is the moment of death. Life ceases. Life is always from the unknown, towards the unknown. It comes from the beyond and goes toward the beyond. So to me, a religious person is not a person who claims knowledge. A person who claims knowledge may be a theologian, a philosopher, but never a religious person. A religious mind accepts the ultimate mystery, the ultimate unknowableness, the ultimate ecstasy of ignorance, the ultimate bliss of ignorance.

The moment of meditation, of emptiness, cannot be created; it cannot be projected. You cannot make your mind still. If you do, then either you have intoxicated it or you have hypnotized it, but this is not the void. The void comes. It can never be created; it can never be brought. So I am not teaching any method. In the sense that there are methods, techniques, doctrines, I am not a teacher.


The Psychology of The Esoteric 


Osho
 

AUM

It happened in Lucknow in the time of Vajid Ali Shah.... He was the king of Lucknow, a very crazy man, a drunkard, but a lover of music, art, sculpture, painting a lover of beauty. He used to invite all kinds of dancers, singers, musicians, poets, to his court. 

One musician was constantly refusing to come. Vajid Ali Shah went to him – that was a rare gesture from him, he had never gone to anybody. His invitation was enough, and he was ready to pay as much as demanded or more. But the musician was reluctant to come. 

When Vajid Ali Shah went to him he said, ”I can come, but you will have to fulfill my condition. I have only one single condition and that is: when I am playing or singing, nobody can move his head.” Vajid Ali Shah said, ”That is not a difficult thing don’t be worried. I will inform the people who are going to come to listen that’If you move your head, your head will be chopped off!’” He was a crazy man – he could have done that, and he actually prepared for it. He informed the whole capital of Lucknow: ”Those who want to come, they should be aware that it is risky. Soldiers will be standing with naked swords and whoever moves his head, nods his head in appreciation, his head will be chopped off!”

Lucknow had at least ten thousand music lovers – only one hundred people turned up. It was dangerous! You may be simply moving your head because a mosquito has been torturing you, or for some other reason... you may forget because the musician is great and to remember it continuously will be difficult. Even snakes start moving, dancing – it will be difficult. So people avoided, but a hundred people came. They were real lovers of music, they risked their lives – it was worth it. And the people were standing with naked swords. It was a strange gathering!

The musician started playing, and he was such a great musician that within fifteen minutes’ time a few heads started moving. Vajid Ali Shah became very much worried because it was not only one head: a few heads, then a few more joined in, then a few more. Then he became very much concerned: ”Is he going to kill all these one hundred people? And these are the most appreciative people in the whole capital!” He knew them; they were lovers of music.

By the time the musician finished in the middle of the night, all the hundred people were swaying. Vajid Ali asked, ”Now what do you say? Should I cut these people’s heads? My soldiers are ready, and because I have given you my promise I am ready to fulfill it.” 
 
The musician laughed and he said, ”Don’t be worried! This condition was made only so that people who are real lovers would come. One who is ready to risk his life must be a passionate lover. Now these are the people I would like to sing and play for. Withdraw your soldiers! I was waiting: if there had been a few people whose heads had not moved, then those people would have had to be removed from the gathering. Now I will play because all the heads have moved; this is the right gathering I have waited for my whole life. These are the people who forgot completely, forgot even the question of life – it was a question of life and death.”

All the Upanishads begin with AUM; AUM means the primordial sound. The RIG VEDA says – the most ancient scripture of the world – ”First the absolute, the Brahman, then WAAK, the sound, the vibrating energy which becomes the universe.” The Bible also says the same thing, but has missed the point in translation. It says: In the beginning there was the Word and the Word was with God, and the Word and the God were one.’The word’ is not the right translation, it cannot be. I don’t know what the original Hebrew or Aramaic word for’word’ is, but one thing I know, it cannot be’word’, it can only be’sound’; it can only be a musical sound. It will be something like AUM, because word means sound with meaning and the moment meaning comes in it brings a limitation, it brings a definition. Sound is unlimited; it is simply vibration.


Philosophia Ultima

Osho

The Vision of The Upnishads

The Upanishadic vision is that the universe is a totality, indivisible; it is an organic whole. The parts are not separate, we are all existing in a togetherness: the trees, the mountains, the people, the birds, the stars, howsoever far away they may appear, don’t be deceived by the appearance; They are all interlinked, all bridged. Even the smallest blade of grass is connected to the farthest star, and it is as significant as the greatest sun. 

Nothing is insignificant, nothing is smaller than anything else. The part represents the whole just as the seed contains the whole. The seed contains the past – because all the trees that may happen through it are potentially there. And of c horsey the seed contains the present. The seed looks so small, but it is not as small as it looks. If you dissect it you will not find the flowers and the colors and the fragrance, and then you may decide that the seed is empty, but in fact your method was wrong. That’s what science has been doing with reality – dissecting it, analyzing it. Analysis is destructive. What is needed is a unifying vision, a synthesis. And that is the Upanishadic approach: the part becomes the whole, the whole becomes the part. There is no hierarchy in the Upanishadic vision of life. Nothing is lower, nothing is higher, nothing is mundane and nothing is sacred -all is one.


Philosophia Utlima


Osho

Monday, June 27, 2016

मन की एकस्वरता


संतोष उस व्यक्ति को फलित होता है, जो भरोसे की स्थिति बिलकुल न होने पर भी भरोसा कर सकता है। एक छोटा सा बच्चा अपने बाप का हाथ पकड़ कर जा रहा है। उसके संतोष की कोई सीमा नहीं है, हालांकि पक्का नहीं है कि बाप उसको रास्ते पर नहीं गिरा देगा, कोई पक्का नहीं है कि बाप खुद नहीं गिर जाएगा; कोई पक्का नहीं है, क्योंकि बाप हो सकता है खुद ही लड़के का हाथ जोर से इसीलिए पकड़े हो कि सहारा रहे। लेकिन लड़का संतुष्ट है।


मैंने सुना है, मुल्ला नसरुद्दीन अपने लड़के को… अपने लड़के को एक सीडी पर चढ़ा दिया है। छोटा लड़का है, आठ-दस साल का होगा। सीढ़ी पर खड़ा करके नीचे हाथ फैला कर खड़ा हो गया है और उससे कहा कि बेटा, कूद जा। उसने कहा कि अगर गिर गया? नसरुद्दीन ने कहा : पागल! मैं तेरा बाप तुझे सम्हालने को खड़ा हूं गिरेगा क्यों? उसने कहा. बहुत डर लगता है। नसरुद्दीन ने कहा. जब मैं यहां खड़ा हूं तो डर की जरूरत क्या है? बहुत लड़के ने झिझक खाई, लेकिन जब बाप नहीं माना तो लडका कूद पड़ा। नसरुद्दीन छोड़ कर जगह हट कर खड़ा हो गया। जमीन पर गिरा, घुटने टूट गए; उस लड़के ने कहा. यह आपने क्या किया? नसरुद्दीन ने कहा. यह तुझे जिंदगी का पाठ दिया; अपने बाप का भी भरोसा मत करना। इस दुनिया में भरोसा करना ही मत; सिवाय धोखेबाजों के और कोई नहीं है।


इस मनोदशा का अगर भीतर प्रवेश हो, तो संतोष संभव नहीं है।


संतोष किसी व्यवस्था में संभव है; वह एक भरोसे की व्यवस्था है। असंतोष संदेह की एक व्यवस्था है। अगर दोनों साथ चाहते हैं तो कठिनाई खड़ी हो जाती है।


एक मित्र आए थे, वे कहते हैं कि मुझे मृत्यु का बड़ा भय है और आत्मा में मेरा कोई.. जरा भी आस्था नहीं बैठती कि आत्मा है। मैंने उनसे कहा. अगर आत्मा बिलकुल नहीं है तो मृत्यु के भय की क्‍या जरूरत है? आप मरे हुए हैं ही; अब और मरने को बचा क्या? और अगर आत्मा में भरोसा है तो फिर मृत्यु के भी भय की कोई जरूरत नहीं, क्योंकि वह नहीं मरेगी। आप दो में से कुछ एक तय कर लें। अगर यह बिलकुल पक्का आपका खयाल हो गया है कि आत्मा नहीं है, तो मृत्यु का भय अब बिलकुल पागलपन है–जो है ही नहीं वह मरेगा क्या? आप खाली एक जोड़ हो, बिखर जाओगे। और जोड़ बिखरेगा तो दर्द किसको होने वाला है? किसी को भी नहीं। एक घड़ी को जब हम बिखेर कर रख देते हैं, तो किसको पीड़ा होती है? कुछ नहीं, सिर्फ जोड़ था, बिखर गया। कोई पीछे तो बचता नहीं जिसको पीड़ा हो। पक्का समझ लें कि कुछ नहीं है आत्मा तो फिर तो आपको मृत्यु का कोई कारण ही नहीं है।


उन्होंने कहा. और अगर आत्मा है?


अगर…! अगर आत्मा है, इसका कोई मतलब नहीं होता। मतलब आप अपने मृत्यु के. भय को कायम ही रखना चाहते हैं। अगर आत्मा है.. उनका मतलब यह कि मृत्यु का भय तो है ही। अगर आत्मा न मानने से नहीं रखा जा सकता है भय, तो हम इस तक के लिए राजी हैं कि आत्मा है, लेकिन भय का क्या करें? मैंने उनको कहा. अगर आत्मा है तब तो भय की कोई जरूरत ही नहीं, क्योंकि आत्मा का अर्थ ही इतना होता है कि मृत्यु नहीं है।


पर इनकी तकलीफ क्या है? इनकी तकलीफ यह है कि कहीं गहरे में ये बचना भी चाहते हैं, कहीं गहरे में जीना भी चाहते हैं, सदा, फिर भरोसा भी नहीं कर पाते कि सदा जीना हो भी सकता है। स्वयं के विरोध में स्वर हैं। तो ऐसा व्यक्ति अपने को ही काटता चला जाता है।


मन, एक भ्रमणा हो जाती है, क्योंकि हम विरोधी विचारों को इकट्ठा कर लेते हैं। अगर मन की काया को शुद्ध करना है, तो मन की काया को शुद्ध करने का एक ही उपाय है और वह है. विचारों में एक तरह का सामंजस्य चाहिए, एक संगीतबद्धता चाहिए, एकस्वरता चाहिए, एक हार्मनी चाहिए, तो मन की काया शुद्ध होती है और आदमी भीतर प्रवेश करता है।


सर्वसार उपनिषद

ओशो


कामनाएं ही मरणधर्मा हैं

बंगाल के एक बहुत बड़े विचारक हुए ईश्वरचंद्र विद्यासागर। उन्होंने एक संस्मरण लिखा है। उन्हें वाइसराय की कौंसिल सम्मानित करने वाली थी, महा पंडित होने के कारण। लेकिन ईश्वरचंद्र पहनते थे गरीब बंगाली का वेश कुर्ता धोती; साधारण गरीब आदमी का वेश। सीधे सादे आदमी थे। मित्रों ने कहा कि वाइसराय की कौंसिल में इन कपड़ों को पहनकर जाओगे, बड़ी भद्द होगी और अच्छा भी नहीं लगेगा। तो हम तुम्हारे लिए अच्छे वेश का इंतजाम किए देते हैं, तुम चिंता भी मत करो। शानदार चीज चाहिए, वाइसराय के सामने जब तुम मौजूद होओ।

ईश्वरचंद्र राजी हो गए। बात उनको भी जंची। मगर मन में थोड़ी चिंता रही कि क्या सिर्फ पद पाने के लिए उपाधि पाने के लिए, सम्मान पाने के लिए मैं सदा का अपना भेष बदलूं? और नाहक अच्छा ‘भी नहीं लगेगा, बचकाना लगेगा सजा संवारा हुआ वहां खड़ा हो जाऊंगा। मगर हिम्मत भी नहीं जुटती थी यह कहने की।

जिस दिन यह वाइसराय की कौंसिल में जाना था, उसके एक दिन पहले सांझ को घूमने निकले थे। बड़ी चिंता मन में थी। सामने ही एक मुसलमान उनके पास से चला जा रहा था, अपनी छड़ी लिए हुए, आहिस्ता से, अपनी शेरवानी में।
 
एक नौकर भागा हुआ आया और उसने कहा कि मीर साहब उस मुसलमान को कहा: आपके घर में आग लग गई है। जल्दी चलिए। उसने कहा, ठीक! लेकिन चाल उसकी वही की वही रही। ईश्वरचंद्र भी थोड़े चौंके कि क्या यह आदमी समझ नहीं पाया या बात में कुछ भूल चूक हो गई? नौकर भी थोड़ा घबड़ाया, और उसने कहा कि मीर साहब, ऐसे नहीं चलेगा। मकान जल रहा है। तेजी से चलिए।

उस मुसलमान ने कहा कि मैं जब तक न जलूं मैं जब तक न जल रहा होऊं, तब तक तेजी से चलने का कोई कारण नहीं। मकान जल रहा है, मैं नहीं जल रहा हूं। और फिर जिंदगीभर की चाल मकान जलने की वजह से बदल दूं? और तू इतना परेशान क्यों है? तेरा क्या जल रहा है?


परेशान तो ईश्वरचंद्र तक थे, उनका तो बिलकुल कुछ नहीं जल रहा था। वह तो कम से कम नौकर भी था। उनके भी हृदय की धड़कन बढ़ गई थी। वे बड़े हैरान हुए कि यह आदमी कैसा है! घबड़ा तो वे भी गए थे, मकान जल रहा है यही सुनकर। कोई संबंध भी न था उस मकान से। तभी उनको खयाल आया कि यह आदमी अपनी चाल बदलने को राजी नहीं, मकान जल रहा है! और मैं नाहक ही अपने कपड़े’ बदलने को राजी हो गया हूं।


दूसरे दिन वे अपने गरीब वेश में ही उपस्थित हो गए। मित्र तो बड़े चौंके वहां. देखकर। बाद में निकलकर पूछा कि यह तुमने क्या किया? उन्होंने कहा कि छोड़ो, वह एक आदमी ने मेरी जिंदगी बदल दी। वह कहने लगा, जब तक मैं’ ही न जल रहा होऊं, तब तक कुछ नहीं जल रहा है। कुछ तेज जाने की जरूरत नहीं है।


आपकी कामनाएं मरती हैं, आप नहीं मरते। लेकिन कामनाओं से आप इतने संयुक्त हैं! आपका घर जलता है, आप नहीं जलते। लेकिन मेरा घर, इतना ममत्व है कि जलते हुए घर में आपको लगता है, आप जल रहे हैं। आप जलने ही लगते हैं।


कामनाएं ही मरणधर्मा हैं। मरता हुआ आदमी जब घबड़ाता है मृत्यु से, तो इसलिए नहीं घबड़ाता कि मैं मर रहा हूं क्योंकि मैं तो कभी मरा ही नहीं। घबड़ाता है इसलिए कि अब सब कामनाएं मरी। जो जो आशाएं बांधी थीं, सब सी। जो जो भविष्य में करने का सोचा था, वह सब विनष्ट हुआ। जो जो अतीत में किया था इंतजाम कि भविष्य में कुछ फल लगेंगे, वे सब वृक्ष गिर गए। अब सब नष्ट हो रहा है।


यह सूत्र बड़ी ठीक बात कहता है कि जब साधक की सब कामनाएं छूट जाती हैं, तब साधक अमृत हो जाता है। अमृत साधक है ही। कामनाओं का संग मरणधर्मा होने की भांति देता है। हम जिसके साथ होते हैं, उसकी भ्रांति हमें पकड़ जाती है।


और कामनाएं कब नष्ट होती हैं? तब तक कामनाएं नष्ट नहीं हो सकतीं, जब तक ईश्वर के होने का भाव उदय न हो। क्योंकि कामनाएं इसीलिए हैं कि हम आनंद चाहते हैं और जीवन में आनंद नहीं है। कामनाएं हैं क्या? हमारे आनंद की खोज, हमारे आनंद को पाने की आकांक्षा एं, स्वप्न। और जीवन दुख से भरा है, इसलिए कामनाएं हैं।


इस दुख को मिटाना है। यह दुख दो तरह से मिट सकता है। एक तरह से मिट सकने का आभास होता है, वस्तुत: मिटता नहीं कि हम कामनाओं को पूरा करें तो दुख मिट जाए। यह नास्तिक की यात्रा है। भौतिकवादी की यात्रा है कि कामनाएं सब पूरी हो जाएंगी, तब दुख मिटेगा। आस्तिक की यात्रा है कि कामनाएं तब मिटेगी, जब आनंद उपलब्ध हो जाएगा।


कठोपनिषद 

ओशो 

ध्यान की चर्चा

आस्तिक को निरंतर सावधान रहना चाहिए कि उसकी भूमि में अंकुरित होती जो अभी कोमल सी जीवन धारा है, वह नष्ट न हो जाए। क्षुद्र बातें भी, व्यर्थ के पत्थर भी, उसे नष्ट कर दे सकते हैं। और ऐसे लोग हैं चारों तरफ, जो विनाश में रस लेते हैं। जो कोई भी चीज को तोड़ दें, तो अपने को ताकतवर समझते हैं।

जिन्हें किसी बात का कोई भी पता नहीँ है, वे भी कुछ कहे चले जाते हैं। कोई व्यक्ति ध्यान करना शुरू करता है, तो कोई भी व्यक्ति दूसरा मित्र, परिवार के, साथी संगी, परिचित, अजनबी कोई भी कह देता है, ध्यान वगैरह में कुछ भी नहीं है! जैसे कि इन्होंने ध्यान कभी किया हो। जैसे ये ध्यान के कोई अनुभवी हैं। जब कोई ध्यान के संबंध में कुछ कहे, तो पहले यह फिकर करना कि इस आदमी ने कितना ध्यान किया है। आप हर किसी की बात नहीं मान लेते हैं और दूसरे मामलों में, लेकिन इस मामले में बड़ी जल्दी मान लेते हैं।

अगर एक आदमी कहता है कि नहीं, यह दवा बीमारी के लिए ठीक नहीं है। तो आप उससे पूछते हैं कि डिग्री क्या है आपके पास? एम. डी. हैं? एम बी बी एस हैं? आयुर्वेद जानते हैं? हकीम हैं? क्या हैं? कुछ नहीं तो कम से कम होमियोपैथ हैं? कुछ, क्या हैं क्या आप? वह आदमी कहता है, नहीं, मैं भरोसा ही नहीं करता इन सब बातो में। इन सबको पढ़ने वढ़ने की कोई आवश्यकता नहीं। दवा से कुछ होने वाला नहीं। तब आप समझ जाते हैं कि इस आदमी की बात सुनने की कोई जरूरत नहीं है।

लेकिन ध्यान के संबंध में कोई भी नासमझ कुछ भी कह दे, आप फौरन डावाडोल हो जाते हैं कि पता नहीं, कुछ गलती तो नहीं कर बैठे! आप पूछते ही नहीं कि यह आदमी ध्यानी है?


बुद्ध ने अपने भिक्षुओं को बार बार कहा है कि ध्यान के संबंध में केवल ध्यानियों से पूछना, नहीं तो तुम भटक जाओगे। क्योंकि इस जगत में अहंकार इतना घना है कि कोई आदमी यह तो मानने को राजी नहीं है कि मैं जानता नहीं हूं। हर आदमी सलाह देने को राजी है।


इस पृथ्वी पर सिर्फ एक चीज मुफ्त मिलती है, वह सलाह है। और इतनी मिलती है कि जिसका हिसाब नहीं। और हर आदमी तैयार है, आप मांगो भर। न भी मांगो, तो भी देने को लोग तैयार हैं। आपके घर आकर दरवाजा खटखटाते हैं सलाह देने के लिए। आप कभी सोचते भी नहीं कि जो आदमी सलाह दे रहा है, वह कहां से दे रहा है। उसकी कितनी पहुंच है ध्यान में? उसने प्रार्थना कितनी की है? उसने कितना प्रभु—प्रेम में अपने को डुबाया है? कितना अस्तित्व का अनुभव किया है?

तो आप लोगों की बात मत सुनना, लोग कहां हैं, इस पर ध्यान देना।

साधक के हृदय में स्थित जो कामनाएं हैं जब वे सब की सब समूल नष्ट हो जाती हैं तब मरणधर्मा मनुष्य अमर हो जाता है। और यहीं ब्रह्म का भलीभांति अनुभव कर लेता है।


जब हृदय को संपूर्ण ग्रंथियाँ भलीभांति खुल जाती हैं तब वह मरणधर्मा मनुष्य इसी शरीर में अमर हो जाता है। बस इतना ही सनातन उपदेश है।


कठोपनिषद


ओशो 

मन ही नहीं होता कि ध्यान करें

मेरे पास लोग आते हैं, वे कहते हैं कि मन ही नहीं होता कि ध्यान करें। मैं उनको कहता हूं कि मन तो कभी भी नहीं होगा कि ध्यान करें। क्योंकि मन तो ध्यान का दुश्मन है। मन तो हजार तरकीबें समझाएगा कि मत करो। कि यह तुम क्या कर रहे हो? यह पागलपन है! कि चुप होने से क्या होगा? कि सोचोगे नहीं तो भटक जाओगे। कि अपनी बुद्धि को सम्हालो, अपने तर्क को बचाओ। ऐसा किसी की बात में पड़ जाना ठीक नहीं।

मन तो हजार तर्क देगा कि ध्यान मत करो। क्योंकि ध्यान मन की मृत्यु है। ध्यान किया कि मन मरा। इसलिए मन अपनी सुरक्षा करेगा, सब तरह से सुरक्षा करेगा। और आपका भी मन वही करता है। पच्चीस कारण खोज लेता है। और उन कारणों की वजह से फिर ध्यान करने से रुक जाता है। और कभी कभी इतने क्षुद्र कारण खोज लेता है कि कोई देखेगा, क्या कहेगा! ऐसे क्षुद्र कारण सोचकर भी रुक जाता है।

यह जो मन के रुकने की वृत्ति है, यह स्वाभाविक है मन के लिए। क्योंकि मन जानता है कि ध्यान का मतलब है, खाई में उतर जाना। फिर वहां से मन अछूता नहीं लौटेगा, मन बचेगा नहीं। झेन फकीर ध्यान को कहते हैं, स्टेट आफ नो माइंड मन के खो जाने की अवस्था, अ मन की अवस्था।


उपनिषद का यह सूत्र भी वही कह रहा है कि न तो वाणी से मिलेगा और न मन से मिलेगा, न नेत्रों से ही। 


इंद्रियों से कोई कितना ही खोजता रहे, इंद्रियों से केवल पदार्थ का संपर्क होता है। प्रत्येक वरन्। को सीमा है। जैसे आप आंख से सुन नहीं सकते, देख सकते हैं। कान से आप देख नहीं सकते, सुन सकते ते। लेकिन कोई आदमी आंख से सुनने की कोशिश करे, तो मुश्किल में पड़ जाएगा। आंख की सीमा है कि वह देख सकती है। कान की सीमा है कि वह सुन सकता है। हाथ की सीमा है कि वह छू सकता है। नाक की सीमा है कि वह गंध ले सकती है। लेकिन एक इंद्रिय एक ही काम कर सकती है। वह काम आप दूसरी इंद्रिय से नहीं ले सकते, वह दूसरी इंद्रिय की क्षमता नहीं है।


मन का काम है, वह मनन कर सकता है। मनन का अर्थ है, स्मृति में पड़ा हो तो उसे वह दोहरा सकता है। मन एक कंप्यूटर की तरह है। उसे पहले फीड करना होता है। उसे पहले आप दे दें भोजन, फिर वह उसकी जुगाली करता रहता है।


कठोपनिषद 

ओशो 

प्रेम तर्कहीन है

तर्तूलियन कहता है, आई बिलीव इन गाड बिकाज गाड इज एब्सर्ड। तर्कहीन है। बेबूझ है। किसी तरह सिद्ध नहीं किया जा सकता, इसीलिए ही विश्वास करता हूं। तब विश्वास का फिर और क्या आधार होगा? विश्वास का आधार अगर तर्क न हो, विचार न हो, मनन न हो, चिंतन न हो, तो फिर विश्वास का आधार सिर्फ हृदय ही हो सकता है।


जैसे आप किसी के प्रेम में पड़ जाते हैं, कोई तर्क नहीं होता। और अगर कोई तर्क करने चले, तो आप सिद्ध न कर पाएंगे कि आपके प्रेम का कारण क्या है। और जो भी बातें आप कहेंगे, वस्तुत: असार होंगी। जैसे आप कहेंगे कि जिस व्यक्ति को मैं प्रेम करता हूं वह बहुत सुंदर है। लेकिन किसी और को वह सुंदर मालूम नहीं पड़ता, बस आपको ही मालूम पड़ता है। सचाई कुछ उलटी है। आप, सुंदर है इसलिए प्रेम करते हैं, ऐसा नहीं है। आप प्रेम करते हैं, इसलिए वह व्यक्ति सुंदर दिखाई पड़ता है। आपके प्रेम ने ही उसे सुंदर बना दिया है। सौंदर्य कोई वस्तुगत घटना नहीं है, आपके हृदय का भाव है। हम सुंदर को प्रेम नहीं करते हम जिसे प्रेम करते हैं, वह सुंदर हो जाता है। प्रेम हर चीज को सुंदर कर देता है।


प्रेम जिसको भी घेर लेता है, उसे सुंदर कर जाता है। इसलिए प्रेमी को प्रेयसी सुंदर दिखाई पड़ती है। शेष किसी को न भी दिखाई पड़े। कोई तर्क सिद्ध न कर पाएगा कि प्रेम क्यों है। और जो भी बातें अज़ा कहेंगे, वे पीछे से सोची गई होंगी। प्रेम की घटना पहले घट जाएगी, फिर आप सोचेंगे, रेशनलाइज करेंगे तर्क खोजेंगे कि क्यों मैं प्रेम में हूं। लेकिन क्या गणित की तरह किसी ने कभी कोई प्रेम किया है कि पहले सब सोचा हो, सब तर्क बिठाया हो, निष्पत्ति निकाली हो, निष्कर्ष हाथ में लिया हो, फिर प्रेम किया हो! आदमी प्रेम पहले करता है, कारण पीछे खोजता हैं। तो जो कारण पीछे खोजे जाते हैं, वे कारण हो ही नहीं सकइrते। कारण तो पहले खोजे जाने चाहिए।


प्रेम तर्क से निष्पन्न नहीं होता, प्रेम हार्दिक घटना है। और हार्दिक घटना का अर्थ होता है, जिसे हम अनुभव करते हैं कि है, और जिसके लिए हम कोई उत्तर नहीं दे सकते। जिसे हमारे पूरे प्राण कहते हैं कि है, लेकिन जिसे हम किसी दूसरे को समझा नहीं सकते कि क्यों। जिसके लिए कोई उत्तर नहीं दिया जा सकता, और फिर भी जिसके लिए हम मरने को तैयार हो सकतै हैं। हार्दिक घटना का अर्थ यह है जिसके लिए हम मरने को तैयार हो सकते हैं और जिसके लिए कोई तर्क पास में नहीं होता।


निश्चित ही, जिसके लिए हम अपना जीवन खो सकते हैं, वह हमारे जीवन से बड़ा होगा। वह हमारे पूरे जीवन को घेर लेता होगा, लेकिन उसके लिए हम कोई तर्क नहीं दे पाते।

कठोपनिषद 

ओशो 



सत्युरुष सभी त्याग देते हैं

बुद्ध कह रहे हैं, सत्युरुष सब छोड़ देते हैं। बुद्ध यह नहीं कह रहे हैं कि जो सब छोड़ देते हैं, वे सत्युरुष हो जाते हैं। बुद्ध यह कह रहे हैं, सत्युरुष हो जाओ, सब छूट जाता है। छूटना, छाया की तरह परिणाम है। छूटना, छोड़ना नहीं है।


फिर से दोहराऊं, ‘सत्युरुष सभी त्याग देते हैं। ‘

अब सोचने का यह है कि त्यागने के कारण सत्युरुष होते हैं, या सत्युरुष होने के कारण त्याग देते हैं?

अगर बुद्ध को यही कहना था कि सब छोड़ने वाले सत्युरुष हो जाते हैं, तो ऐसा ही कहा होता कि जो सब छोड़ देते हैं, वे सत्युरुष हैं। लेकिन बुद्ध कहते हैं, सत्युरुष सब छोड़ देते हैं। सत्युरुष होना, छोड़ने से कोई अलग बात है। छोड़ना पीछे–पीछे आता है, जैसे गाड़ी चलती है तो चाक के निशान बन जाते हैं।
 
तुम चलते हो, तुम्हारी छाया तुम्हारे पीछे चली आती है। उसको लाना थोड़े ही पडता है। तुम लौट–लौटकर देखते थोड़े ही हो कि छाया कहीं छूट तो नहीं गई; आती है कि नहीं आती? तुम छोड़ना भी चाहो तो भी छोड़ न सकोगे। छाया आती ही है। छाया तुम्हारी है, जाएगी कहां?


त्याग ज्ञान के पीछे ऐसे ही आता है, जैसे तुम्हारे पीछे छाया आती है परिणाम है। और जिन्होंने शास्त्र से पढ़ा, उन्होंने समझा, कारण है। कारण नहीं है त्याग। त्याग कर कर के तुम बिलकुल सूख जाओ, हड्डियां हो जाओ, सत्पुरुष न होओगे। भोजन का अभाव तुम्हें पीला कर जाए, लेकिन सतबोध से उठी हुई स्वर्णिम आभा उससे प्रगट न होगी।


जो जो पीला है, सभी सोना नहीं है। रोग से भी आदमी पीला पड़ जाता है : उसे पीतल समझना। बोध से भी आदमी के जीवन में स्वर्ण आभा प्रगट होती है, पर वह बात और। उसके सामने सूरज लजाते हैं, शर्माते हैं।


तो ध्यान रखना, त्याग पर ज़ोर बुद्ध पुरुषों का बिलकुल नहीं है; और उनकी हर वाणी में त्याग का उल्लेख है। और जिन्होंने भी पंडितों की तरह शास्त्रों में खोजा है, वे एक अरण्य में खो गए। कितना सुगम है अरण्य में खो जाना!

एस धम्मो सनंतनो 

ओशो 

बोध को जगाओं

ऐसे क्षण बहुत थोड़े होते है, जब तुम हर्ष या आह्लाद अनुभव करते हो, सुख और आनंद से भरते हो। और तुम उन्‍हें भी चूक जाते हो। क्‍योंकि तुम विषय केंद्रित होते हो। जब भी प्रसन्‍नता आती है। सुख आता है, तुम समझते हो कि यह बाहर से आ रहा है।


किसी मित्र से मिलने हो, स्‍वभावत: लगता है कि सुख मित्र से आ रहा है। मित्र के मिलने से आ रहा है। लेकिन यह हकीकत नहीं है। सुख सदा तुम्‍हारे भीतर है। मित्र तो सिर्फ परिस्‍थिति निर्मित करता है। मित्र ने सुख को बाहर आने का अवसर दिया। और उसने तुम्‍हें उस सुख को देखने में हाथ बंटाया।

यह नियम सुख के लिए ही नहीं। सब चीजों के लिए है; क्रोध, शोक, संताप, सुख, सब पर लागू होता है। ऐसा ही है। दूसरे केवल परिस्‍थिति बनाते है जिसमे जो तुम्‍हारे भीतर छिपा है वह प्रकट हो जाता है। वे कारण नहीं है। वे तुम्‍हारे भीतर कुछ पैदा नहीं करते है। जो भी घटित हो रहा है वह तुम्‍हें घटित हो रहा है। वह सदा है। मित्र का मिलन सिर्फ अवसर बना, जिसमे अव्‍यक्‍त व्‍यक्‍त हो रहा है। अप्रकट हो गया।


जब भी यह सुख घटित हो, उसके आंतरिक भाव में स्‍थित रहो और तब जीवन में सभी चीजों के प्रति तुम्‍हारी दृष्‍टि भिन्‍न हो जाएगी। नकारात्‍मक भावों के साथ भी यह प्रयोग किया जा सकता है। जब क्रोध आए तो उस व्‍यक्‍ति की फिक्र मत करो जिसने क्रोध करवाया, उसे परिधि पर छोड़ दो और तुम क्रोध ही हो जाओ। क्रोध को उसकी समग्रता में अनुभव करो, उसे अपने भीतर पूरी तरह घटित होने दो।


उसे तर्क-संगत बनाने की चेष्‍टा मत करो। यह मत कहो कि इस व्‍यक्‍ति ने क्रोध करवाया। उस व्‍यक्‍ति की निंदा मत करो। वह तो निर्मित मात्र है। उसका उपकार मानों कि उसने तुम्‍हारे भीतर दमित भावों को प्रकट होने का मौका दिया। उसने तुम पर कहीं चोट की। और वहां से घाव छिपा पडा था। अब तुम्‍हें उस घाव का पता चल गया है। अब तुम वह घाव ही बन जाओ।


विधायक या नकारात्‍मक, किसी भी भाव के साथ प्रयोग करो और तुम में भारी परिवर्तन घटित होगा। अगर भाव नकारात्‍मक है तो उसके प्रति सजग होकर तुम उससे मुक्‍त हो जाओगे। और अगर भाव विधायक है तो तुम भाव ही बन जाओगे। अगर यह सुख है तो तुम सुख बन जाओगे। लेकिन यह क्रोध विसर्जित हो जाएगा। और नकारात्‍मक और विधायक भावों का भेद भी यही है। अगर तुम किसी भाव के प्रति सजग होते हो और उससे वह भाव विसर्जित हो जाता है तो समझना कि वह नकारात्‍मक भाव है। और यदि किसी भाव के प्रति सजग होने से तुम वह भाव ही बन जाते हो और वह भाव फैलकर तुम्‍हारे तन-प्राण पर छा जाता है तो समझना कि वह विधायक भाव है। दोनों मामलों में बोध अलग-अलग ढंग से काम करता है। अगर कोई जहरीला भाव है तो बोध के द्वारा तुम उससे मुक्‍त हो सकते हो। और अगर भाव शुभ है, आनंदपूर्ण है, सुंदर है तो तुम उससे एक हो जाते हो। बोध उसे प्रगाढ़ कर देता है।


मेरे लिए यही कसौटी है। अगर कोई वृति बोध से सघन होती है तो वह शुभ है और अगर बोध से विसर्जित हो जाती है तो उसे अशुभ मानना चाहिए। जो चीज होश के साथ न जी सके वह पाप है और जो होश के साथ वृद्धि को प्राप्‍त हो वह पुण्‍य है। पुण्‍य और पाप सामाजिक धारणाएं नहीं है। वे आंतरिक उपलब्‍धियां है।


अपने बोध को जगाओं, उसका उपयोग करो। यह ऐसा ही है जैसे कि अंधकार है और तुम दीया जलाये हो। दीए के जलते ही अंधकार विदा हो जाएगा। प्रकाश के आने से अँधेरा नहीं हो जाता है। क्‍योंकि वस्‍तुत: अँधेरा नहीं था। अंधकार प्रकाश का आभाव है। वह प्रकाश की अनुपस्‍थिति था। लेकिन प्रकाश के आने से वहां मौजूद अनेक चीजें प्रकाशित भी हो जाएंगी। प्रकट हो जायेगी। प्रकाश के आने से ये अलमारियां, किताबें, दीवारें विलीन नहीं हो जाएंगी। अंधकार में वे छिपी थी, तुम उन्‍हें नहीं देख सकते थे। प्रकाश के आने से अंधकार विदा हो गया लेकिन उसके साथ ही जो यथार्थ था वह प्रकट हो गया। बोध के द्वारा जो भी अंधकार की तरह नकारात्‍मक है धृणा, क्रोध, दुःख, हिंसा वह विसर्जित हो जाएगा और उसके साथ ही प्रेम, हर्ष, आनंद जैसी विधायक चीजें पहली बार तुम पर प्रकट हो जाएंगी।

तंत्र सूत्र 

ओशो 


Sunday, June 26, 2016

Osho, Do Miracles Really Not Exist?

I am sorry to disappoint you, but I can’t help it.

I cannot give you the consolation that has been given by all the religions down the centuries. I cannot do it because that consolation has cost too much. It has not given anything; on the contrary, it has taken away your very religiousness. 

I cannot say anything that in the short-term may seem to help your growth towards religion, but in the long-term is simply poison. That’s what the idea of a miracle is. 

The human mind is begging for it. It is the need of a sick mind – but all minds are sick. Mind as such is the sickness of man. When the mind disappears you are, for the first time, really healthy and whole. Mind needs all kinds of poisons to continue to exist. The idea of miracles is one of the most important. The idea is absolutely against existence.

First you have to understand, what does a miracle mean? It means that existence is not trust able, that nature is not unprejudiced, that the laws of life allow exceptions. This is an absolute absurdity.

Existence has no prejudices – that for Jesus it has a soft corner in the heart, and not for you; that it allows  Mohammed to go beyond natural laws, but it does not allow you. A miracle simply is a condemnation of the fairness of existence. 

No, there is no such thing as a miracle – never has been, never will be. If miracles happen then science cannot happen; and we know that science has happened. And as science has grown, miracles have diminished in exact proportion. The more science grows, the less and less are there miracles. If you go farther back you can find thousands of miracles happening.

Most of those miracles are just stories invented to create messiahs, prophets, reincarnations of God – because how can you manage to put a certain man above all humanity? How can you manage to make him superhuman? His body follows nature, his life follows nature. From birth to death there is not a single exception.

But the fools around the world will not accept an ordinary man as enlightened. They need a superman, only then is their mind satisfied: Of course, he is a superman, a messenger of God; he can be enlightened – but how can we poor human beings be enlightened? And how to prove that he is superior to you? Just look: Jesus is not superior as far as intelligence is concerned, shows no special intelligence. There were hundreds of more learned rabbis, great scholars of profound intelligence; he is just an uneducated, unpolished carpenter’s son.

By intelligence he cannot prove – nor can his followers – that he is superior, that he is special, that he is the only begotten son of God. By physical strength he cannot prove that either. Any Muhammad Ali will throw him flat. Just by a single hit on his nose he is finished. Physically he cannot prove that he is superior.

Now these are the only two things in human life where you find.... Somebody is an Albert Einstein, a Bertrand Russell, a Jean-Paul Sartre – they have proved intellectually they are sharper, more talented. But a strange thing is, they don’t claim they are the only begotten son of God. No intelligent person can claim such an unintelligent thing.

Or there are people who are physically talented. They may come first in the Olympic race, in some game, in some wrestling, but that simply shows a difference between you and them of quantity, not of quality. Howsoever powerful a man may be, he is only quantitatively different from you; and the difference of quantity is no difference at all. If you had worked on the same lines with the same gymnastics for the same time, perhaps you might have proved even a better wrestler, a better runner. All that is proved is that this man has practiced a certain talent. Certainly he should be respected – but he does not become the messenger of God. 

There are people who are world champions in chess playing. Certainly they have a tremendously complicated mind. A real chess player has to think five moves ahead. When you play chess you only think of one move ahead, at the most two moves; more than that and you will get puzzled. 

Five is the minimum to become a world champion. Five moves means you take one move, the other person will take a move. You have to visualize what he is going to take, then what you will do, then what he will do, then what you will do – five times. You have to be clear about five moves ahead, only then can you be a world champion; otherwise it is impossible. That much concentration, practice... it is a maddening thing.

But even then, somebody becoming a world champion in chess is not a prophet. He has a mind closer to a computer than you have. Your mind is simpler, a little more primitive a computer; his mind is a little more sophisticated a computer. Your mind can be trained also in the same way. It is only a question of training. The difference is only of degrees, there is no difference of quality. He is just as human a being as you are.

Then how to prove that Jesus, Mohammed, Mahavira, Buddha, Krishna – that these people are not just ordinary like you? The way that has been discovered is called the miracle. That makes them qualitatively different from you, because whatsoever you do, you cannot get trained in walking on water. Whatever you do you will be drowned again and again. So it is not a question of training, discipline, knowing certain strategies – no, nothing will help. How can you turn stones into bread? How can you turn water into wine?

These stories are invented for a certain purpose – to make that man qualitatively higher than you. But this is exploiting humanity, corrupting human consciousness, giving people false ideas. Just look at these miracle-men of the world and you can see that of all those miracles, ninety percent were invented by the followers or by the originators themselves. It is difficult at such a long distance to know who started them. Most of them must have been started by the originators themselves, and of course followers go on adding to them.

It becomes an absolute necessity for followers to go on adding more and more miracles, because it is a competitive business and everybody has to prove his messiah the highest, the greatest. Everybody else is below him. Now, only miracles can do that miracle, there is no other way. Jainas have twenty-four tirthankaras, twenty-four messiahs. Because Jainas had twenty-four, Buddhists were at a loss; they had only one – Gautam Buddha. In the market – and this whole world is a market and every human being is a customer – when you are selling your messiah, your religion, your holy book, small things count. A Buddhist feels at a loss because people ask how many Buddhas there have been. lust one? Looks very poor – Jainas have twenty-four! Hindus up to that moment had ten incarnations of God. They immediately changed to twenty four because ten looked poor before twenty-four. The idea of Jainas having twenty-four.... Before Mahavira, all Hindu scriptures talk of ten avatar; after Mahavira suddenly a great change happens – Hindus start talking about twenty-four.

Buddhists are at a loss because their religion starts with Buddha, so where to put twenty-four buddhas? But they have to be a little more creative. They started talking about twenty-four lives of Gautam Buddha – this was the twenty-fourth life. He had been an awakened one twenty-three times before. You can see a clever legal process. They had no historical grounds to prove that there had been twenty-four buddhas. Even Buddha cannot say that because he was the originator. But this was easy, to invent twenty-three previous lives.

The span is thousands of years, and in those days particularly in India history was not written. History was not even counted as a subject. Writing history was introduced by the Mohammedans in India. In India the idea was that history consists of mundane, ordinary, day to day things, which go on being repeated. A king is born, a king dies; another king will be there, he will die. Empires are built and disappear.

If you look at the millions of years in India it has been the custom to look at existence extending for millions and millions of years – what does it matter that a man was a prime minister for three months in a country? Why bother? For three months out of millions and millions of years, in a country on a very mediocre planet, of a very mediocre solar system, a certain man was prime minister – why bother? The Indian attitude is, why unnecessarily waste time?

So instead of history... the Indian word for history is very significant. It is itihas. The word means ”that which comes and disappears like a soap bubble” the end is not very far from the beginning. So instead they used to write puranas. Now, the word puranas means something not concerned with individuals but with essentials.

For example, a tirthankara is not just a person. There are only twenty-four tirthankaras in one creation, and one creation means millions and millions of years. Each tirthankara simply represents the essence of consciousness touching the highest peak. In millions of years only twenty-four times has human consciousness risen so high that it touches the ultimate.

Now, this is essential. When Mahavira was born and when he died – that is history – doesn’t matter; any date will do. What difference does it make whether he was born twenty-five centuries ago or twenty-six centuries ago, on Monday, on Sunday, on Saturday – what does it matter? What matters is that a consciousness reached a peak. 

If you go in a Jaina temple you will be surprised to see twenty-four tirthankaras all looking exactly alike. This is impossible, that all these twenty-four persons – and they were born over a long period of thousands of years – looked absolutely alike. Their noses, their eyes, even their ear lobes...

because a Jaina tirthankara’s ear lobes have to be so long that they touch the shoulder – on all twenty-four tirthankaras.

You cannot say whose statue this is – even Jainas cannot say whose statue this is. So they had to make, near the feet, a symbol: a lion represents Mahavira, a peacock represents somebody else....

So if you ask a Jaina he will just immediately look at the symbol near the feet. Only by the symbol can he say who this is; otherwise they are all alike.

It certainly is not history. No two persons are ever born exactly alike; to find twenty-four people exactly alike is impossible. But they are not concerned with those persons – their bodies, their noses, their ears – their concern is with their consciousness; and everything else is representing symbolically the highest peak of consciousness.

For example, the ear lobes touching the shoulders.... Perhaps once in a while you may find a person whose ear lobes do touch, but I have never seen one. I have seen millions of people and I have looked at their ears, but I have never seen a single person whose ear lobes touched the shoulders.

Just one person I know – he was a colleague of mine in my high-school classes – who had special kind of ears.

He could move them according to his will and wish. You cannot do it. You don’t have muscles, you cannot do anything with your ears. Just try to do something; you cannot do anything. But this boy was a miracle! He could turn his ears down, up, move them in and out.

He is now a doctor, but more famous for his ears than anything else. Patients will come and ask, ”Doctor, please, just show your ears.” I have been searching for a second person who can do that even better – I have not found one. Some freak of nature.... It seems he has some muscles and nerves in his ears which are not needed, so he can pull his ears and do things with them.

But what were these tirthankaras doing with ears that long? One thing, it is not history, so it is not representative of reality; it is representative of something different. To me those long ears simply mean that these people were capable of listening. Now, how do you represent in a marble statue that they were totally capable of listening? Now, to represent that, they don’t care about history; it is puranas. Puranas means we are concerned about the essentials.

All these twenty-four statues have their eyes half-closed. You can see only the lower white part of the eyes; otherwise the eyes are closed. But why half? That is the only difference you will find in a Buddhist statue and a Jaina statue: the Buddha’s statue has the eyes completely closed.

Again, it is not history. They are not saying anything about these people; they are saying that a man who touches the highest consciousness is so complete that the outer and the inner become one. His half-closed eyes symbolize that the outer half and the inner half are meeting. This is what I mean by essence.

Mahavira had twenty-three predecessors – Buddha was in a difficulty. And there were so many miracles about those twenty-three predecessors of Mahavira that Buddha looked poor. So first he had to create the idea that he had been a buddha twenty-three times before; and then about those twenty-three buddhas he created miracles. Perhaps the miracles about him are created by his disciples later on, but he must have initiated them in some way.

At least one thing is certain, that none of these fellows prevented their disciples by saying, ”Don’t do this mischief to me.” Even if they had not created the miracles themselves they allowed them by remaining silent. If the rumors were going around that they were doing miracles or miracles were happening, there is not a single statement from Krishna, Buddha, Jesus, Mahavira, Mohammed, which says no, these were rumors.

My mother was just telling me yesterday... and Vivek listened to her talking so animatedly for the first time in so long; otherwise whatever she has to ask is answered in one or two sentences; yes or no, and the conversation is over. But yesterday she was talking for a long time and she was very animated, so Vivek asked me, ”What was your mother telling you?”

I told her she was remembering a few things. I have not told her yet what she was telling me, because it was a long story. She was telling me that when I was five months old in her womb, a miracle happened.

She was going from my father’s house to her father’s house; and it was the rainy season. It is customary in India for the first child to be born at the maternal father’s home, so although it was the From Misery to rainy season and very difficult – no roads, and she had to go on a horse – the sooner she went, the better; if she waited longer then it would have become more difficult, so she went with one of her cousin-brothers.

In the middle of the journey was a big river, the Narmada. It was in flood. When they reached the boat, the boatman saw that my mother was pregnant, and he asked my mother’s cousin-brother, ”What is your relationship?”

He was not aware that he would get into trouble so he simply said, ”We are brother and sister.” The boatman refused; he said, ”I cannot take you because your sister is pregnant – that means you are not two, you are three.”

In India, this is a custom, an old custom – perhaps it started in the days of Krishna – that one should not travel on water, particularly in a boat, with one’s sister’s son. There is a danger of the boat sinking.

The boatman said, ”What guarantee is there that the child in your sister’s womb is a girl and not a boy? If he is a boy I don’t want to take the risk – because it is not a question only of my life, sixty other people are going in the boat. Either you can come or your sister can come; both I won’t take.” On both sides there were hills and jungle, and the boat used to go only one time a day. In the morning it would go – and the river is really vast at that point – and then it would come back by the evening. The next morning it would go again, the same boat. So either my mother had to remain on this side, which was dangerous, or go on that side, which was just as dangerous. So for three days they continued to ask him, beg him, saying that she was pregnant and he should be kind. 

He said, ”I can’t help it – this is not done. If you can give me a guarantee that it is not a boy then I can take you; but how can you give me a guarantee?” So for three days they had to stay in a temple there. In that temple lived a saint, very famous in those days in that area. Now, around that temple there has arisen a city in the memory of that saint, 

Saikheda. Saikheda means ”the village of the saint.” Sai means the saint; he was known as Sai Baba. It is not the same Sai Baba who became world-famous – Sai Baba of Shirdi – but they were contemporaries. Sai Baba of Shirdi became world-famous because of the simple coincidence that Shirdi is near Bombay, and all the celebrities of Bombay and the rich people of Bombay started going to Sai Baba of Shirdi. And the richer you are, the more famous you are, the more successful you are, the more you are in need of something to give you fulfillment, because all your success, your riches, your fame has brought you nothing. These are the emptiest people in the world, the hollowest. And because of Bombay being a world center, soon Sai Baba of Shirdi’s name started reaching outside India, and so many miracles were created around him.

The same was the situation with this Sai Baba who lived in that temple. Finally my mother had to ask Sai Baba, ”Can you do something? For three days we have been here. I am pregnant and my brother has told the boatman that he is my brother, and he won’t take us in the boat. Now, unless From Misery to you do something, say something to that boatman, we are in a fix. What to do? My brother cannot leave me here alone; I cannot go alone to the other side. On both sides are wild jungles and forests, and for at least twenty-four hours I will have to wait alone.” 

I never met Sai Baba, but in a way I did meet him; I was five months old. He just touched my mother’s belly. 

My mother said, ”What are your doing?” 

He said, ”I am touching the feet of your child.” 

The boatman saw this and said, ”What are you doing, Baba? You have never touched anybody’s feet.”

And Baba said, ”This is not anybody; and you are a fool – you should take them to the other side. Don’t be worried. The soul that is within this womb is capable of saving thousands of people, so don’t be worried about your sixty people – take her.” So my mother was saying, ”At that time I became aware that I was carrying someone special.” I said, ”As far as I understand, Sai Baba was a wise man: he really befooled the boatman! There is no miracle, there is nothing. And boats don’t sink just because somebody is traveling with their sister’s son. There is no rationality in the idea, it is just absurd. Perhaps sometime accidentally it may have happened and then it became a routine idea.”

My own understanding is that because in Krishna’s life his mother’s brother was told by the astrologers that ”one of the children of your sister will kill YOU,” he kept his sister and his brother in- law in prison. She gave birth to seven children, seven boys, and he killed them all. The eighth was Krishna, and of course when God Himself was born, the locks of the prison opened up, and the guards fell fast asleep, and Krishna’s father took him out.

The river Yamuna was the boundary of Kansa’s kingdom. Kansa was the person who was killing his sister’s sons in the fear that one of the sons was going to kill him. The Yamuna was in flood – and it is one of the biggest rivers in India. The father of Krishna was very much afraid, but somehow the child had to be taken to the other side, to a friend’s house whose wife had given birth to a girl so he could exchange them. He could bring the girl back with him because the next morning Kansa would be there asking, ”Where is the child?” and planning to kill him. A girl he wouldn’t kill – it had to be a boy.

But how to cross this river? There was no boat in the night, but it had to be crossed. But when God can open locks without keys, without anybody opening them – they simply opened up, the doors opened up, the guards fell asleep – God would do something. So he put the child in a bucket on his head and passed through the river – something like what happened to Moses when the ocean parted. This time it happened in an Indian way. It could not have happened to Moses because that ocean was not Indian, but this river was. As he entered the river, the river started rising higher. He was very much afraid: what was happening? He was hoping the river would subside, but it started rising. It went to the point where it touched the feet of Krishna, then it receded. This is the Indian way, it cannot happen anywhere else. How can the river miss such a point? When God is born and passing through her, just giving way is not enough, not mannerly.

Since that time there has been this idea that there is a certain antagonism between a person and his sister’s son, because Krishna killed Kansa. The river was crossed, it subsided; it favored the child. Since then rivers are angry against maternal uncles – all the rivers of India. And that superstition is carried even today.

I told my mother, ”One thing is certain – that Sai Baba must have been a wise man and had some sense of humor.” But she wouldn’t listen. And it became known in the village what had happened, and to support it, after one month another thing happened which.... In life there are so many coincidences out of which you can make miracles. Once you are bent upon making a miracle then any coincidence can be turned into a miracle.

After one month there was a very great flood, and in front of my mother’s house in the rainy season it was almost like a river. There was a lake, and a small road between the lake and the house, but in the rainy season so much water came that the road was completely like a river, and the lake and the road became merged into one. It was almost oceanic; as far as you could see it was all water. And that year perhaps India had the biggest floods ever. 

Floods ordinarily happen every year in India, but that year a strange thing was noted, that floods started reversing the rivers’ flow of water. The rains were so heavy that the ocean was not able to take the water as quickly as it was coming, so the water at the ocean front was stuck; it started flowing backwards. Where small rivers fall into big rivers, the big rivers refused to take the water, because they were not able even to contain their own water. The small rivers started moving backwards.

I have never seen it – that one also I missed – but my mother says that it was a strange phenomenon to see the water moving backwards. And it started entering houses; it entered my mother’s house. It was a double-storied house, and the first story was completely full of water. Then it started entering the second story. Now, there was nowhere to go, so they were all sitting on the beds, the highest place that was possible there. But my mother said, ”If Sai Baba was right, then something will happen.” And it must have been a coincidence that the water came up to my mother’s stomach and then receded!

These two miracles happened before I was born, so I have nothing to do with them. But they became known; when I was born I was almost a saint in the village! Everybody was so respectful; people were touching my feet, even old people. I was told later on that ”the whole village has accepted you as a saint.”

When I must have been near about four I was the only child in the house – nothing to do, no school, no place to go. My maternal grandfather had a multipurpose shop, of all kinds of things. That was the only shop in the village so every kind of thing... a very miniature market it was rather than a shop. So I started playing with sweets and things, and I don’t know how it occurred to me... but soon people were continually coming who were sick; and there was no doctor, no physician, no hospital, even for hundreds of miles, no hospital.

Somehow it came to me that if people think of me as a saint, and they touch my feet, I would start giving them medicines. And the medicines were nothing but mixtures of a few sweets, ground well, powdered, and kept in bottles of different colors. And of course, people who get fever or headache or a stomachache don’t die. And they started getting cured. They were going to be cured anyway that was not a miracle, but it became a miracle. 

My nana, my maternal grandfather, started saying, ”You will spoil my shop – now it is a hospital! The whole day people are coming and sometimes I even have to give your medicines, and I have no idea what those medicines are! You are destroying my sweets and my shop. But they are getting cured, so no harm, you continue.”

When I moved after seven years to my father’s house I dropped that business of giving medicines, but people from that village, whenever they used to come, would remind me. They had already started calling me Doctor Sahib, and I would say, ”Please don’t use that word here, because I have stopped that profession completely. In the first place there are no sweets here; my father has a shop of cloth, I cannot make medicines out of cloth. And here nobody knows that I can do miracles. First people have to know, then you can do them; otherwise you cannot.”

Coincidences perhaps may have happened in the lives of Buddha, Jesus, Krishna, but it would have been far more honest of them to say that these were coincidences, that nature had not broken its law, it had not given a special power to somebody. But they remained silent about it. Silence is a support. Perhaps there was not any bad intention, because it has been noted that people are not in search of truth but in search of power – and the miracle is a symbol of power, not of truth. Truth has nothing to do with miracles But who is interested in truth?

Everybody is interested in power.

So when you see a man of miracles you are immediately impressed: here is a man who has power. And that is your deepest urge – the will-to-power. Then you start following this man. In fact, if somebody tries to explain to you that these are not miracles you don’t want to listen because he is taking away your power; your only hope he is destroying. 

So the people who believe in miracle-men are not ready to listen for the simple reason that you may destroy their faith, their belief You may be able to prove that either it is magic – that means just conjuring tricks – or it is simply a coincidence, or it is just an invented story. And many things can be managed very easily....

I used to know in Jabalpur a man from south India. He must have come some thirty, forty years before from Madras, and he had lived in Jabalpur for forty years; still he was known as Madrasi Baba because he was from Madras. It was known that he had revived dead people. I was a student in the university; I heard this many times so I collected a few people and one night we went to Madrasi Baba. He used to live in a small hut outside the town, so it was very easy. We all entered his hut, and we took hold of him – he was lying down on his cot. We tied his feet and hands, and I told him, ”You have to tell the truth – we are not going to tell anybody, but if you don’t tell us the truth then today we are going to do a miracle.”


He said, ”What kind of miracle?”

I said, ”Today we are going to turn an alive man into a dead man. Just in front of your house there is a big lake; we are going to throw you into it. And we will make every certainty and surety that you cannot survive. We have big rocks outside which we are going to put on your chest, bind with your cot and throw the whole cot with you and the rocks. And you will go down – unless you tell us how you managed to revive a man.”

He said, ”I will tell you but please don’t tell anybody; otherwise my whole life will be ruined. I live only on that miracle.” 

I said, ”First tell us.” And what miracles had he done? It was one of his friends who pretended to be dead. He was a practitioner of yoga, they both were practitioners of yoga. If you practice yoga then there is a possibility that for at least ten minutes you can stop your breathing. With certain exercises it is possible that your heart goes on at the minimum, the pulse at the minimum, and your breathing completely stops – but for not more than ten minutes. But ten minutes are enough to prove a man dead, you don’t need more.

One morning he declared that his friend had died. People came, they looked, they took his pulse; it was gone. There was no breathing, his heart was not beating – he was dead. They covered him, and then Madrasi Baba chanted some mantras in Telugu, in his language, so nobody knew whether he was chanting mantras or singing film songs. And after seven rounds of chanting and throwing some invisible power over the man he took off the cover, put his hands on the nose of the man, looked upwards – and slowly slowly, the breathing came back, the pulse came back and the heart started beating.

The man is still alive, the other man. And we confirmed the story through this other man also, in the same way; we had to because there was no other way. We said that Madrasi Baba himself had told the whole story, ”but now you are also in the same situation. So you just tell us, otherwise you will go; we will perform the real miracle.” 

And he said, ”It is true, I conspired with him – we are partners. Whatsoever money he gets, half he gives to me. For these forty years life has been very pleasant, without any work, without any trouble; we have lived comfortably, and people respect us. Now I am his disciple in people’s eyes, but really I am a partner in his business.” So either miracles are invented....

Now, nobody can say this Lazarus was not a partner in the whole conspiracy. He was a friend of Jesus’ – that much is reported. And why only Lazarus? There were so many people dying. Did he have to wait to do the miracle only when Lazarus died? And Lazarus was young – it was not his time to die either. He was Jesus’ friend so there is every possibility that Jesus may have told him, ”Just pretend you are dead.” He had learned all yoga practices in India, in Egypt; both countries know the secrets about stopping the breath.

Either it is a coincidence, or it is a conspiracy, or it is just a myth created when the person is gone. But you can judge very easily. 


Jesus can revive a dead man, but when he is feeling thirsty on the cross he cannot materialize a single glass of water, or just a Coca-Cola. That would have been a real miracle – if he had produced Coca-Cola. Then I would never say that miracles don’t exist, because to produce Coca-Cola at that time would not have been possible. Even today you cannot make it, because the secret of Coca- Cola is absolutely preserved, there is no way.... There are so many cold drinks available in the world, but nothing comes close to Coca-Cola.

If Jesus had produced that, with the label of Coca-cola and the bottle and everything, then there would have been no need for any other proof; they could have just preserved the Coca-Cola bottle in the Vatican. But whatever he did is not of much significance, and he could not do it when he was himself in need. He could revive the dead but he could not change those apostles, transform their beings. 

What to say of transformation – even on the last night when Jesus is to depart he says to them again and again, ”Remain awake, don’t fall asleep! This is my last night; tonight they are going to catch me. Remain awake so that I can pray silently – and be watchful!” And after each hour he comes and he finds his disciples are fast asleep, snoring. He wakes them up and tells them again, ”Have you forgotten?”

Now, with these stupid people Jesus wasted his whole life – people who were not even capable of remaining awake just one night. When the master is going to be crucified the next day, even out of curiosity one would have remained awake; but even curiosity is not there. The moment Jesus goes back behind the bushes to pray... and why does he go behind the bushes? That I don’t understand. You can go behind the bushes to piss, not to pray, but it would stink.

He should have remained just in the middle of those fools and prayed there; that would have kept them awake at least. But going behind the bushes.... Again and again, the whole night that drama continues, but they are not ready. You can’t change people’s minds just a little bit but you can raise people from the dead? It doesn’t seem to be possible.

There are miracles around Buddha – that when he passes, trees blossom out of season. The whole forest might be dry if the season was fall and all the leaves had fallen, but if Buddha passes through the forest it looks disrespectful – those barren trees without leaves, without flowers. No, suddenly the whole forest changes its course of millions of years; suddenly there are leaves, suddenly there is greenery, flowers, fruits.

I can say this must be a myth because Buddha himself has a personal physician continuously moving with him, his Devaraj. For what? If even trees understand, I won’t his body understand? The most famous physician of those days, Jivakar, was continuously with him, just like a shadow, taking care of his body – and still he died of food poisoning. Not a great way to die, through food poisoning. If some glutton dies of food poisoning he can be forgiven, but not Buddha. The poison had no consideration for Buddha, the food had no consideration, the body had no consideration – and the trees and the forest and the mountains had consideration for him?

He was sitting in meditation, and his brother, his own brother, Devadatta, who was a follower... but he wanted Buddha to declare him his successor. Buddha said, ”That is not possible. You are not yet capable of such a position. And there are people – Mahakassapa, Sariputta, Moggalayan – so many people who are already enlightened. How can I declare you, an unenlightened person, as my successor? I am not going to declare anybody my successor because there are so many people who are capable of being my successor – how am I to choose?” But Devadatta was very angry, so angry that he left Buddha, taking five thousand disciples of Buddha with him. And he tried many ways to kill Buddha. One was that while Buddha was meditating, sitting on a rock Devadatta slid a big rock from the mountain top aimed exactly to hit Buddha.

And it would have simply crushed him – there was no chance – but the rock, just on the way, thought, ”There is Buddha, and this would not be right, to go on falling in the traditional way.” It moved, changed its course – which was very strange because there was no reason for it to change its course, no obstacle that moved it from its course Devadatta brought a mad elephant who was known to have killed many people and so was kept always in chains. He brought him and left him without chains close to where Buddha was sitting.
And the elephant came rushing, because after many days he had got the chance to kill somebody.

He was murderous. But just coming close to Buddha, a sudden break: no, this is not the man to kill. He lowered himself, went on his knees and touched Buddha’s feet. Now if elephants, mad elephants, rocks and trees are so careful about Buddha – and I would like them to be so careful, there is no harm in it. I would like them to be so careful about everybody, why only about Buddha? But when he eats the poisonous food his own body does not bother; the poison takes no care. That proves that all other stories are beautiful stories created to make Buddha a superhuman being.

The same is true about all your miracle-men. As far as I am concerned, a miracle is something against nature, against existence; hence it is impossible. Yes, your mind wants it because your mind is sick. It is hungry for power and it would like its master to be a man of power. Then of course you can hope that some day you can manage – by serving the master, by trusting the master, by surrendering to the master – you can get some power yourself.

It is a deep desire for power that goes on asking again and again whether miracles happen or not. I say categorically they have never happened, because in the very nature of things a miracle is an absurdity. It simply means suddenly nature forgets its laws, existence changes its course. No, existence is fair, it is equal to all, exactly the same to all. And it is good that it is fair and equal; otherwise there would be the same bureaucracy and hierarchy that goes on in governments. And that’s what religions have been trying to create. What is this Christianity? A certain kind of bureaucracy from God, the Holy Ghost, Jesus, the messiah; then the pope, his representative; then the cardinal, then the bishop, and so on and so on.... It goes on and on to the lowest priest in the village.

This is a hierarchy, a bureaucracy. But everything is based on the miracles of Jesus. That’s why I want to hammer those miracles as forcibly as possible. If they are broken completely the whole hierarchy and bureaucracy falls down; they have nothing else to support them. And the same is true about all religions, I know only of one miracle which is not included in your question about miracles; and that miracle is a jump of consciousness between the Master and the disciple.

Something transpires, but it is not done by the Master, it is not done by the disciple. Both are surprised when it happens. The Master is available. Whenever the disciple is also available, it simply happens. This is the only miracle I know of But it is not to be categorized with other miracles because it is really the ultimate law of existence. It is not something against existence, it is something which is the deepest, most central, most
fundamental part of existence itself.

Just look for this miracle, wait for this miracle, and forget all nonsense about everything else. If you really want to be religious, if you really want to be transformed, then you have to destroy all barriers between you and the transformation you are searching. Yes, that miracle is possible. That miracle is possible any moment – here, now. So prepare for that.

Don’t go on digging in bullshit.

From Misery to Enlightenment 


Osho

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