Il nome di Gesù

21 DICEMBRE 2015


Se il nome di Gesù ti commuove, siedi in silenzio e lasciati muovere da quel nome. Ogni tanto ripeti in silenzio « Gesù » e poi aspetta. Quello diventerà il tuo mantra. È cosi che nascono i veri mantra. Nessuno vi può dare un mantra: lo devi scoprire da solo, ciò che ti si adatta, ciò che ti commuove, che produce un impatto profondo sulla tua anima… se è « Gesù », benissimo: siedi in silenzio, ripeti semplicemente « Gesù » e aspetta. 

Lascia che quel nome scenda in profondità, sempre più a fondo nei recessi del tuo cuore; lascia che raggiunga la tua essenza più intima. Non ostacolarlo! Se hai voglia di danzare, bene; se cominci a piangere, bene; se cominci a ridere, bene. Lascia che accada, non interferire, non intrometterti. Abbandonati, e avrai le tue prime intuizioni sulla preghiera e la meditazione e le tue prime intuizioni di Dio. I primi raggi inizieranno a penetrare l’oscura notte della tua anima.


Ogni suono che ti sembra estetico e bello, ogni suono che crea un’emozione di gioia nel cuore, andrà bene, anche se non appartiene a nessun linguaggio. Questo non è affatto importante: puoi scoprire semplici suoni puri che scendono a profondità maggiori. Questo perché quando usi una parola, ha significati precisi e quei significati creano una limitazione. Quando usi un suono puro, non ha limiti, è infinito.

Osho

Il canto

19 DICEMBRE 2015


La musica crea un’armonia tale che perfino Dio si mette a battere il tempo e ti accompagna nel ritmo. La musica è una manifestazione dell’assoluto… all’improvviso il cielo inizia a toccarti; e tu sei sopraffatto dal divino. E quando sei vicino all’aldilà, quando senti i suoi passi, qualcosa in te risponde, diventa silente, quieto, tranquillo, più calmo, più raccolto.

Il canto è divino, è una delle attività più sacre. Solo la danza può competere col canto, si avvicina a questa espressione. Perché il canto e la danza sono manifestazioni del divino? Perché sono espressioni in cui ti puoi perdere totalmente. Puoi immergerti totalmente nel canto, al punto che scompare colui che canta e rimane solo il canto, oppure colui che danza scompare e rimane solo la danza. E quello è il momento della metamorfosi, della transfigurazione, quando il cantante non è più e rimane solo il canto. 

Quando la tua totalità è diventata un canto o una danza, quella è preghiera.

Non importa cosa canti; non importa se è un canto religioso, ma se riesci a cantare con tutto te stesso, è sacro. E viceversa: puoi cantare un inno sacro, venerato nei secoli, ma se non sei totalmente coinvolto, è profano. Il soggetto del canto non importa: ciò che conta è la qualità che tu immetti nel canto, la totalità, l’intensità, la tua fiamma.

Non ripetere le canzoni di altri, perché in esse non vi è il tuo cuore e in quel modo non puoi riversare il tuo cuore ai piedi del divino. Lascia che nasca un canto tuo. Dimentica la metrica e la grammatica. Dio non è molto pedante, e non bada alle parole che usi. Si interessa di più al tuo cuore.


Quando la musica ti circonda, ti sommerge, ti travolge e in te inizia a fiorire la meditazione, vivi una delle esperienze più grandi della vita: quando la meditazione e la musica si incontrano, il mondo e Dio si incontrano, la materia e la consapevolezza si incontrano. Questa è unio mystica, l’unione mistica.


 Osho

Whirling meditation

18 DICEMBRE 2015


Whirling, la danza roteante dei Sufi, è una delle tecniche di meditazione più antiche, una delle più potenti. Scende a una profondità tale che una sola esperienza può trasformarvi totalmente. Ruota su te stesso con gli occhi aperti, come fanno i bambini, come se il tuo essere interiore fosse diventato un centro e tutto il tuo corpo una ruota, la ruota del vasaio che gira e rigira… tu sei al centro, ma tutto il corpo ruota intorno a te.

Si consiglia di non mangiare né bere nelle tre ore che precedono la meditazione. È meglio stare a piedi nudi e indossare un vestito comodo, la meditazione si divide in due stadi, uno di rotazione e uno di riposo, e non ha un limite di tempo: può continuare per più ore, ma è consigliabile non fermarsi prima dello scadere dì un’ora, cosi da entrare a fondo nella sensazione di energia turbinante.

La rotazione avviene in direzione antioraria, restando sempre nello stesso punto; il braccio destro deve essere sollevato verso l’alto con il palmo della mano rivolto in alto; il braccio sinistro invece è abbassato, con il palmo della mano rivolto in basso. Chi non si sente a suo agio nella rotazione antioraria, può ruotare in senso orario. Lascia che il corpo sia disteso e tieni sempre gli occhi aperti ma non a fuoco, in modo che le immagini perdano i contorni e diventino fluide. Rimani in silenzio.

Per i primi quindici minuti ruota lentamente. Poi aumenta la velocità gradualmente nei successivi trenta minuti, finché non verrai rapito dalla rotazione e diventerai un turbine di energia: la periferia è un tornado in movimento, ma al centro il testimone sarà immobile e silente.

Quando la rotazione è cosi veloce da non permetterti di stare in piedi, il corpo cadrà da solo. Non decidere quando cadere, e non tentare di controllare la tua caduta: se il tuo corpo è rilassato atterrerai con leggerezza e la terra assorbirà la tua energia.
Una volta caduto, inizierà la seconda parte della meditazione. 

Girati immediatamente sullo stomaco in modo che l’ombelico venga a contatto con il suolo. Se qualcuno trova eccessivamente scomoda questa posizione, si dovrà sdraiare sulla schiena. Ascolta il tuo corpo che si fonde con la terra, come un bimbo che si rannicchia sul seno della madre. Tieni gli occhi chiusi, rimani passivo e in silenzio per almeno quindici minuti.

Al termine della meditazione rimani il più quieto e il più inattivo possibile.

Durante la rotazione qualcuno proverà un senso di nausea, ma è una sensazione che dovrebbe scomparire nel giro di due o tre giorni. Se persiste, interrompete la meditazione.

Osho

Osho: Ecstasy: The Forgotten Language

18 DICEMBRE 2015

Chapter 1: A Journey into Love
I. 13. Mo ko kahan dhunro bande
O friend, where dost thou seek me?
Lo! I am beside thee.
I am neither in temple nor in mosque:
I am neither in Kaaba nor in Kailash:
Neither am I in rites and ceremonies,
nor in yoga and renunciation.
If thou art a true seeker,
thou shalt at once see me:
thou shalt meet me in a moment of time.
Kabir says: “O friend!
God is the breath of all breath.”
I. 57. Sadho bhai, jivat hi karo asa
O friend! Hope for him whilst you live,
know whilst you live,
understand whilst you live:
for in life deliverance abides.
If your bonds be not broken whilst living,
what hope of deliverance in death?
It is but an empty dream,
that the soul shall have union with him
because it has passed from the body.
If he is found now, he is found then,
if not, we do but go to dwell
in the city of death.
If you have union now,
you shall have it hereafter.
Bathe in the truth, know the true guru,
have faith in the true name!
Kabir says: “It is the spirit of the quest which helps:
I am the slave of this spirit of the quest.
Here I go again – I will sing the same old song. Yet it is not the same old song. It cannot be. Manu says there is nothing new under the sun and he is right. And Heraclitus says you cannot step in the same river twice, and he is right too. Existence is old and new, both together, and my song is that of existence itself. I am just a vehicle to sing it to you, to spread it to you. But I am not the singer; I am just a passage. Remember it: it may look the same, yet it is not the same. Words may be the same, the appearance may be the same, but something vital goes on continuously changing. Have you ever come across the same morning again? Have you ever seen the same sky again? And yet the sky is the same and the sun is the same.
Both Manu and Heraclitus are true together; taken separately they both are false. Life is a contradiction. Life is paradoxical. That’s why it is so charming and so beautiful. It exists through opposites. It is vast, it contains contradictions. It is new and old both. It is life and death both, together. So I say to you I will sing the same old song and yet it is not going to be the same. Listen attentively.
2
Before we enter into the words of the mystic poet Kabir, it will be good to know something about Kabir. Much is not known, fortunately, because when you know too much about the person, it creates more complexities in understanding him. When you don’t know anything about the person himself, then there is less complexity. That’s why in the East it has been one of the most cherished old traditions not to say much about the mystics, so that it never hinders people. We don’t know much about Krishna and we don’t know much about Buddha; or all that we know about them is more mythological than historical – not true, fictitious. But about Kabir, even fiction does not exist. And he is not very ancient, yet he lived in such a way that he has effaced himself completely. He has not left any marks.
Only politicians leave marks on time, only politicians are that foolish. The mystics live in the timeless. They don’t leave any marks in time, they don’t leave any signatures on time. They don’t believe in signing on the sands of time. They know it will be effaced so there is no point in it.
Kabir has not said much about himself, nothing much is known about him. Not even this much is known – whether he was a Hindu or a Mohammedan. The story goes that he was born a Mohammedan but was brought up by a Hindu. And this is beautiful, this is how it should be. Hence his richness. He has the heritage of two rich traditions: Hindu and Mohammedan. If you are just a Hindu, of course, you are poor. If you are just a Mohammedan you are poor.
Look at my richness. I am a Hindu and a Mohammedan and a Christian and a Sikh and a Parsi. Not only that, I am theist and I am atheist too. I claim the whole heritage of humanity, I claim all. I don’t reject anything. From charvakas to buddhas, I claim all. The whole of humanity is yours, the whole evolution of human consciousness is yours. But you are so miserly. Somebody has become a Hindu; he claims only a corner – and lives in that corner, crippled and paralyzed. In fact, the corner is so narrow you cannot move. It is not spacious enough. A religious person will claim all – Buddha, Mahavira, Christ, Zarathustra, Lao Tzu, Nanak, Kabir, etcetera, etcetera. He will claim all. They are all part of me, they are all part of you. Whatsoever has happened to human consciousness, you carry the seeds of it in you.
This is the one thing to be understood about Kabir: that he was born as a Mohammedan and brought up by a Hindu. And it never became conclusive to whom he had really belonged. Even at the time when he was dying it was disputed amongst his disciples. The Hindus were claiming his body, the Mohammedans were claiming his body.and a beautiful parable:
Kabir had left a message that “When I am dead.” He knew it was going to happen – people are foolish, they will claim the body and there is going to be conflict – so he had left a message: “If there is any conflict, just cover my body with a sheet and wait, and the decision will come.”
And the story says that the body was covered and the Hindus started praying and the Mohammedans started praying and then the cover was removed, and Kabir had disappeared, only a few flowers were there.
Those flowers were divided. Even disciples are stupid.
3
 This parable is beautiful. I call it a parable, I don’t say it really happened, but it shows something. A man like Kabir has already disappeared. He is not in his body. He is in his inner flowering. His sahasrar, his one-thousand-petaled lotus, has flowered. You are in the body only to a certain extent. The body has a certain function to fulfill; the function is that of consciousness flowering. Once the consciousness has flowered, the body is non-existential: it does not matter whether it exists or not. It is simply irrelevant.
The parable is beautiful. When they removed the cover there were only a few flowers left: Kabir is a flowering. Only a few flowers, and the stupid disciples, even then they couldn’t understand. They divided the flowers.
Remember one thing: all ideologies are dangerous. They divide people. You become a Hindu, you become a Mohammedan, you become a Jaina, a Christian: you are divided. All ideologies create conflict. All ideologies are violent. A real man of understanding has no ideology. Then, he is undivided; then, he is one with the whole of humanity. Not only that, he is one with the whole of existence. A real man of understanding is a flowering. This flowering, we will be discussing.
These songs of Kabir are tremendously beautiful. He is a poet, he is not a philosopher. He has not created a system, he is not a theoretician or a theologian. He is not interested in doctrines, in scriptures. His whole interest is in how to flower and become godly. His whole effort is how to make you more loving, more alert.
It is not a question of learning much; on the contrary, it is a question of unlearning much. In that way he is very rare. Buddha, Mahavira, Krishna, Ram: they are very special people. They were all kings, and they were well educated, well cultured. Kabir is a nobody, a man of the masses, very poor, very ordinary, with no education at all, with no culture – and that is his rarity.
Why do I call it his rarity? – because to be ordinary in the world is the most extraordinary thing. He was very ordinary, and he remained ordinary.
The natural desire of the human mind is to become special, to become special in the ways of the world: to have many degrees, to have much political power, to have money, wealth – to be special. The mind is always ready to go on some ego trip. And if you are fed up with the world, then again the ego starts finding new ways and new means to enhance itself: it becomes spiritual. You become a great mahatma, a great sage, a great scholar, a man of knowledge, a man of renunciation; again you are special.
Unless the desire to be special disappears, you will never be special. Unless you relax into your ordinariness, you will never relax.
The really spiritual person is one who is absolutely ordinary. Kabir is very normal. You would not have been able to find him in a crowd. His specialty is not outward. You cannot just find him by looking at his face. It is difficult. Buddha was special, a very beautiful man, a charismatic personality. Jesus is very special, throbbing with revolution, rebellion. But Kabir? Kabir is absolutely ordinary, a normal person.
Remember, when I say normal, I don’t mean the average. The average is not the normal. The average is only normally abnormal; he is as mad as all others are. In fact, in the world normal persons don’t exist.
4
I have heard:
A famous psychiatrist conducting a university course in psychopathology was asked by a student, “Doctor, you have told us about the abnormal person and his behavior, but what about the normal person?”
The doctor was a little puzzled, and then he said, “In my whole life I have never come across a normal person. But if we ever find him, we will cure him!”
Kabir is really that normal person that you never come across in life – with no desire to be special. When he became enlightened, then too he remained in his ordinary life: he was a weaver; he continued to weave.
His disciples started growing in numbers – hundreds, and then thousands, and then many more thousands were coming to him. And they would always ask him to stop weaving clothes: “There is no need. We will take care of you.” But he would laugh and he would say, “It is better to continue as God has willed me. I have no desire to be anything else. Let me be whatsoever I am, whatsoever God wants me to be. He wants me to be a weaver, that’s why I am a weaver. I was born a weaver and I will die as a weaver.”
He continued in his ordinary way. He would go to the marketplace to sell his goods. He would carry water from the well. He lived very, very ordinarily. That is one of the most significant things to be understood. He never claimed that he was a man of knowledge – because no man of knowledge ever claims. To know is to know that to know is not to know, and that not to know is to know. A real man of understanding knows that he does not know at all. His ignorance is profound. And out of this ignorance arises innocence. When you know, you become cunning. When you know, you become clever. When you know, you lose that innocence of childhood.
Kabir says he is ignorant, he does not know anything. And this has to be understood, because this will make the background in your mind for his poetry. From where is this poetry coming? It is coming out of his innocence, flowering out of his innocence. He says he does not know.
Have you ever observed the fact that in life we go on claiming that we know, but we don’t know? What do you know? Have you known anything, ever? If I ask why the trees are green, will you be able to answer it? Yes, the best answer that I have heard is from D.H. Lawrence.
A small child was walking with him in a garden and the child asked – as children are prone to ask – “Why are the trees green?”
D.H. Lawrence looked at the trees, looked into the eyes of the child, and said, “They are green because they are green.”
 5
That’s the truest answer ever given. What else can you say? Whatsoever else you say will be foolish; it will not make any sense. You can say trees are green because of chlorophyll, but why is chlorophyll green? The question remains the same. I ask you one question, you give me an answer – but the question is not really answered.
You have lived with a woman for thirty years, and you call her your wife, or with a man, for fifty years. Do you know the man or the woman? A child is born to you: do you know him? Have you looked into his eyes? Can you claim that you know him? What do you know? Do you know a piece of rock? Yes, scientists will give many explanations, but they don’t become knowledge. They will say electrons and protons and neutrons. But what is an electron? And they shrug their shoulders; they say, “We don’t know.” They say, “We don’t know yet,” in the hope that someday they will be able to know. No, they will never be able to know, because first they said, “The rock is made of atoms,” and when it was asked what an atom is, they said, “We don’t know yet.” Then they said, “The atom consists of electrons.” Now we ask what an electron is; they say, “We don’t know yet.” Someday they will say the electron consists of this and that, x, y, z, but that doesn’t make any difference.
The ultimate remains irreducible to knowledge. The ultimate remains a mystery.
If the ultimate is a mystery, then life becomes a life of wonder. If the ultimate is not known, then poetry arises. If the ultimate is known – or you think that it is known – then philosophy arises. That is the difference between philosophy and poetry.
And Kabir’s approach is that of a poet, of a lover, of one who is absolutely wondering what it is all about. Not knowing it, he sings a song. Not knowing it, he becomes prayerful. Not knowing it, he bows down. The poet’s approach is not that of explanation. It is that of exclamation. He says, “Aha! So here is the mystery!”
And wherever you find mystery there is existence. The more you know, the less you will be aware of it; the less you know, the closer existence will be to you. If you don’t know anything, if you can say with absolute confidence, “I don’t know”; if this “I don’t know” comes from the deepest core of your being, then existence will be in your very core, in the very beat of your heart. And then poetry arises. Then, you fall in love with this tremendous mystery that surrounds you.
That love is religion. Religion is not after any explanations. Religion is not a quest for the explanation. Rather, it is an exploration of love, a non-ending journey into love.
6
I invite you to come with me into the innermost realm of this madman Kabir. Yes, he was a madman – all religious people are. Mad, because they don’t trust reason. Mad, because they love life. Mad, because they can dance and they can sing. Mad, because to them life is not a question, not a problem to be solved but a mystery into which one has to dissolve oneself.
One thing more about Kabir’s approach. He is life-affirmative. That too is an indication of a real man of understanding. There are two types of people in the world: the people who indulge and the people who renounce. They look opposite to each other but they are not. They are two aspects of the same coin.
The people who indulge are continuously frustrated because no indulgence brings you joy. You can indulge – you can waste your life, you can waste your opportunity, your energy – but no enjoyment ever comes out of indulgence. If indulgence could have given joy, then nobody would ever have renounced.
People renounce because indulgence fails – but then they move to the other extreme. Thinking that indulgence has not helped, they move to the opposite: they become against life, they become anti-life, they become life-negative. They start destroying their being; they become suicidal. These are the two types of people you will find: in the market you will find the people who indulge, and in the monasteries you will find the people who renounce.
Kabir belongs to neither. A real man of understanding is a great synthesis. He knows that it is not a question of indulgence or renunciation; it is a question of awareness. Be in the world, but be with awareness. Don’t go anywhere, don’t have antagonistic attitudes toward life. Kabir is tremendously life-affirmative. He loved, he had a wife, he had two children, and he lived the life of a householder, and yet was one of the greatest seers of the world – lived in the world and remained untouched. That’s his beauty. He is a lotus flower.
If you go to your so-called mahatmas, they create antagonism toward life; they make you life-negative. They teach you that life is the enemy, it is evil. They make you feel as if God and life are contraries: you can’t have both. Kabir says you can have both, because life and God are not enemies. Life is God manifest; God is life unmanifest. God and life are one force, one energy, one movement. When God is not visible he is God; when he becomes visible he is life. And this goes on continuously – he becomes visible, he becomes invisible. It is like breathing: you breathe out, you breathe in.
The old Indian scriptures say that existence is when God breathes out, and when God breathes in there is nonexistence. The whole of existence disappears when he breathes in; when he breathes out, the whole of existence appears. It is one breath going in and out. When God breathes out, you are born; when he breathes in, you disappear in death.
But you never leave God. The outgoing breath is as much his as the ingoing breath. And one has to understand this dynamism, this dialectic. Kabir is neither for the world nor for renunciation.
7
And his assertions are very simple, down-to-earth. He is not dramatic. He is not a preacher, and he is not worried whether you are impressed by him or not. He simply relates whatsoever he has experienced. He never exaggerates. He never proves his assertions through any logic. He simply asserts. They are pure statements.
I have heard a beautiful story concerning a young pastor who had dabbled with the theater before entering divinity school, and wanted to give his first sermon in a new church a dramatic send-off. Noticing that there was a scuttle in the roof above the pulpit, he deliberately chose as his text “The Holy Ghost descended in the form of a dove,” then arranged to have the sexton open the scuttle at just the right moment, releasing a white dove which the pastor had trained to alight on his shoulder.
On the evening of the service, he led carefully up to his climax, intoning, “And the Holy Ghost descended in the form of a dove” but nothing happened. Louder, and angrily, he repeated his text, upon which the scuttle door opened slightly and the voice of the sexton was heard by the whole congregation, wheezing, “Your Reverence, the cat ate up the Holy Ghost. Shall I let down the cat?”
Kabir is not dramatic at all. His assertions are simple. His assertions are just from his heart. He is not scholarly either. His poetry is pure, uncontaminated by scripture. His poetry can be understood by anyone who is innocent enough.
So in the beginning of the journey I would like to say to you, be innocent; only then will you be able to understand Kabir. Don’t bring your mind in, don’t start arguing with him, because he is not a logician. When you go to see a painting, you don’t argue with the painting. You enjoy it. When you go to listen to a musician playing on his guitar, you don’t argue. When you go to a poet, you don’t argue. You listen to the poetry. There is no argument in your head.
But about religion, there is difficulty. When you come to listen to a religious person you argue. And the responsibility lies with the so-called religious people themselves because they have been arguing. There have been foolish people who have even tried to prove God through argument, as if God depends on your argument; as if, if you cannot argue, he will not be able to be there – he will become nonexistent; as if God were a syllogism.
Kabir is not going to give you any argument. His assertions are just like the Upanishads, or Mohammed’s assertions in the Koran, or Jesus’ assertions in the Bible – just statements. He feels, he sings about his feeling. Please feel him. There is no question of using your head. Put your heads aside.
There are people for whom it is very difficult to put their heads aside. They have completely forgotten how to put it aside. The head is always on top of them – chattering, arguing, choosing, rejecting, accepting, valuing, judging, condemning – “Yes, according to me it is like this, and according to me not like this.”
8
There is no need for God to be according to you. He is not obliged to be according to you. If you want to understand, you will have to silence your mind. Listen to Kabir as one listens to poetry. He is a poet.
I have heard about a lad who was such a mathematical wizard that at the age of twelve he could do calculations in his head that had stumped Albert Einstein when he was forty. Unfortunately, this prodigy was so involved in equations that he had no time for anything else. By and by, he was becoming crazy. The family was very concerned. In an attempt to divert him, his parents took him to an all-star revival of Peter Pan, and were delighted to note that he was utterly engrossed throughout the first act.
At the intermission, his father said cheerfully, “Well, son, I see you are enjoying the play.”
“Do you know,” answered the son, “there were 71,832 words in that act?”
Now this is no way to enjoy..
So don’t listen to the words. Listen to the silence that surrounds the words. Don’t listen to the words. Listen to the poetry that surrounds the words, listen to the rhythm, the song; listen to Kabir’s celebration. He is not here to preach anything to you. He is like a cherry tree – in the full moon night the cherry tree has blossomed. Flowers have no arguments; they are simply there. This is an explosion. Kabir has burst into song.
And these are the two possibilities: whenever enlightenment happens, either a person becomes absolutely silent or he bursts into song. These are the two possibilities. When Meher Baba attained he became silent. Then, his whole life he remained silent. When Meera attained she started dancing and singing. These are the two possibilities: either one becomes absolutely silent or one’s whole life becomes a song. Kabir’s life is that of song.
But remember, in his song there is silence. And always remember also, in Meher Baba or people like that there is song in their silence. If you listen attentively to Meher Baba’s silence, you will be full of a song, you will feel it showering on you. And if you listen to Kabir silently, you will see that his song is nothing but a message for silence.
O friend, where dost thou seek me?
Lo! I am beside thee.
9
Kabir says don’t seek God somewhere else; he is just beside you. Don’t look for him far away – that will be the way, a sure way, to miss him. He is very close by. In fact to say he is close is not right, because “closeness” also shows distance. He is just within you – he is you! You have never departed from him, you cannot depart from him. He is your nature. Right this moment he is inside you. Looking at me, he is looking at me. Listening to me, he is listening to me.
Once you relax you will know. Tense, you become an ego; relaxed, the ego disappears. Tense, you become cut off; relaxed again, you are no longer frozen – melting, you dissolve into the ocean.
Right now, these are the two possibilities: either you can be an iceberg, frozen, floating in the ocean, feeling that you are separate; or you can melt and become one with the ocean. That’s all. When you think you are, you become frozen, blocked, your energy stops moving – you demarcate yourself, you create a definition for yourself. That very definition becomes your barrier.
O friend, where dost thou seek me?
Lo! I am beside thee.
I am neither in temple nor in mosque:
I am neither in Kaaba nor in Kailash.
So don’t go away for long pilgrimages. God has already happened. You have been carrying him from the very beginning; you have never lost track of him. You may have forgotten, you may have become completely oblivious, you may not be able to remember who you are, but still you are God.
I am neither in temple nor in mosque:
I am neither in Kaaba nor in Kailash:
Neither am I in rites and ceremonies,
nor in yoga and renunciation.
Neither in rites and ceremonies. Religion deteriorates into rituals. When a religion is dead, it becomes ritualistic. When a religion is alive, it remains spontaneous. If you want to pray, let it be spontaneous. Don’t repeat rituals otherwise it is futile, it is meaningless, you are wasting time. If you get up every day – a particular time, a particular prayer, a particular way to do it – and you repeat it in a mechanical way, you will never come to know what prayerfulness is.
It has not to be done really; it has only to be allowed. Sitting silently, looking at the trees, suddenly it is there. Sometimes it comes, sometimes it does not come. It is not within your power to drag it out: a prayer dragged out is no longer prayer.
Prayerfulness is like love. Sometimes it is there and sometimes it is not there. And you are helpless, you cannot do anything about it when it is not there. Or can you do something? You can pretend. You can show that you are very loving – and you know deep down there is no love. You will be false, you will not be authentic. And if you get accustomed to this, by and by, you will forget what real love is. You will become accustomed to the pseudo, to the pretended, to the false.
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If you watch you will see sometimes it comes like a breeze. Right now there is no breeze and the trees are silent. What can they do? They wait. When the breeze comes they will dance. They don’t have a ritual. They don’t say, “Now it is morning and it is time to dance, and where is the breeze?” and if it does not come, “Then we will try on our own, we will do some yoga posture, we will perform some ritual, we will do some exercises and somehow sway.” No, they don’t bother. They wait. Look, they are waiting! When the breeze comes they will dance.
Prayerfulness is like that: it comes. It comes without ever giving you any indication that it is coming.
So remain available. Sometimes, sitting in your bed at night, suddenly it is there – the whole room becomes full of some unknown presence. Not that you can do anything about it. It is there. You can enjoy, you can be joyful, you can delight in it. You can dance; the breeze has come. You can sway, you can sing a song.
And let that song also be of the heart, of this moment. There is no need to repeat anything from somebody else, there is no need to cram. There is no need to repeat the Christian or the Hindu prayer. They are all false. The real prayer simply arises. Sometimes it may be silent. You may not say anything, not even a thank you. And sometimes you may like to talk to God. You may even like to fight with him sometimes. Sometimes one is angry; then what to do? And sometimes one is very, very worshipful, and one bows down. And sometimes one says to God, “Okay, you are here, but I am not in a mood to talk to you. So as I wait for you, you will have to wait for me.” The ways of love are very mysterious – and God will understand.
Let your prayerfulness be very spontaneous, very real. If anger is there, what else can you offer to him? Offer anger. If love is there, offer love. But whatsoever is there, offer, and never pretend something which is not there – and God will understand. God is nothing but the tremendous understanding that existence shows towards you. But if you are false, then you are trying to deceive. And you cannot deceive existence. That is not possible. You can deceive only yourself, and you will go on piling up deceptions upon deceptions around you, and you will be choked, suffocated in your own deceptions. You will die under the burden of your own deceptions.
I am neither in temple nor in mosque:
I am neither in Kaaba nor in Kailash.
Neither am I in rites and ceremonies,
nor in yoga and renunciation.
So don’t go anywhere. Just be wherever you are, and be true and be authentic and be spontaneous.
If thou art a true seeker,
thou shalt at once see me:
If thou art a true seeker. If the passion is there, if the intensity is there, if the urgency is there, then there is no problem. Try to understand this.
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The emphasis of Kabir is on the urgency, on the tremendous desire. It is not a question of rituals. You can be a perfect ritualist, but you will miss. It is a question of intensity, passion. If you cry passionately for him, immediately you will know he is there. If your passion is fiery, you will never miss him. If you miss him then know only one thing: your passion is not yet enough. You are calling him halfheartedly.
People come to me and they say, “Where is God? We cannot see him.” I look at them and I inquire, “Do you really want to seek him, really? Close your eyes,” I say to them, “and look into your heart. Are you really in passionate love with God? Do you really want to see him?” And they say, “Not really.” Then how do you suppose you will know him?
God – I have seen so many people’s hearts – is the last item on their list. There are other things to do first. When all is done, then comes God. He is always the last in the queue. And, of course, the queue is never going to end. God will never be the first this way, because in the world nothing is ever completed. You do one thing – a thousand and one things arise out of it. And you go on getting more and more entangled in the world, and the queue becomes bigger and bigger and God is forced farther back, farther back. And then you want to see him! No, it is not possible.
Only the eyes of tremendous intensity can see him. The third eye is not really a third eye, it is just a passionate desire – so passionate that you are ready to sacrifice your life. If God says, “I can be seen if you sacrifice yourself,” you will not think even for a single moment. You will drop dead. You will say, “Okay, I am ready to die but I am not ready to lose you.” This urgency is what makes a religious person.
If thou art a true seeker, thou shalt at once see me – at once, immediately, in a split second.
.thou shalt meet me in a moment of time.
Kabir says: “O friend!
God is the breath of all breath.”
God is life itself, God is not some faraway goal. God is like the ocean and we are like the fish. And Kabir has said in another reference, “I laugh when I see the fish thirsty in the ocean. I laugh. I cannot believe it, I cannot trust that it is possible. The fish is in the ocean – and thirsty? And asking where the ocean is?” We live in the ocean of godliness – God is life energy. He surrounds you, he surrounds everything. Everything exists in him – exists like him. To exist, there is no other possibility.
But there have been many people who have talked about God without knowing anything about him. They have created many problems. They have created unnecessary anxieties. There are people who talk about God as an inference, not as an experience. They have not known him; they infer: they think about it, they feel that God is needed. It is a necessary hypothesis. Without it they find it difficult. How to explain existence? – so they accept it.
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But God is not a hypothesis. Please, it is good to be an atheist, not to believe in God, but never believe in the hypothesis of God, because an atheist someday may turn into a theist, but a man who believes in the necessity of God, as a hypothesis, will never become religious. From the very beginning he has taken a wrong step. An atheist who says there is no God is at least interested in God – and he cannot rest, because nobody can rest in a no. Nobody can rest in a negative. That’s why an atheist continuously thinks, continuously thinks.
I came across an old man – he is an atheist – and he said, “I am eighty years old, and for at least sixty years, consciously, I have been an atheist and I have been denying, saying that there is no God.”
I said, “This is foolish – to waste sixty years in denying God. If he is not, he is not. Be finished with it.” Sixty years of wasting! And he is a very militant atheist. He goes around the country telling people that there is no God. I said, “Are you mad? If he is not, why are you so worried? Be finished with him. Sixty years continuously – your whole life. Now you are eighty years old, any day death will come. You have wasted your whole life for something which is not.”
He became a little worried about it. He said, “Yes, but nobody told me.you make me very afraid. Yes, that’s true – sixty years.”
I told him, “Even six minutes of so much intensity would have been enough to know whether God really is or not. You have tried for eighty years! And you are very argumentative, and I am not going to argue with you. There is no point in it. I would like to say only one thing: one thing is certain about you, that deep in the unconscious you are still seeking and you are not satisfied with your no. If you were satisfied, you would have enjoyed, you would have lived your life. Why bother about a nonentity? But you are not satisfied, because nobody can be satisfied with a no.”
This has to be understood: satisfaction comes only out of yes, satisfaction comes only out of tremendous positivity. God is nothing but a deep yes toward existence.
But there are people who have logically concluded either God is or God is not. Both are useless. They don’t have any experience.
I have heard about a lecturer who built up a great reputation as an expert on child education, though he had never married himself. The title of his lecture was “Ten Commandments for Parents.”
Then he met the girl of his dreams, married her, and became a father. Shortly thereafter he changed the title of his talk to “Ten Hints for Parents.”
He was blessed with a second offspring – and his talk was relabeled “A Few Tentative Suggestions for Parents.”
When his third child arrived, he quit lecturing altogether.
Only experience can be decisive. It is very easy to talk to others about how to be a good parent. It is very difficult to become a good parent. It is very easy to counsel other people in how they should manage their marriage.
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One day a man came to me from America – he was a marriage counselor – and he said, “I am a marriage counselor, and I have come here because there are many problems in my married life.”
I said, “You are a marriage counselor?”
He said, “Yes, I am. That’s why I have come here, because in America I am very well-known and I cannot go to any other marriage counselor.”
You will find many psychiatrists, psychologists, psychotherapists, amongst my sannyasins. They have been helping other people, not knowing what is what. They have helped too many people. And when I look into them, they are in tremendous need of help. Then I become worried about the people they have been helping.
Remember, only experience can be decisive.
Have you heard the famous anecdote about Jalaluddin Rumi, a Sufi mystic?
A woman came with a child, and the woman said, “Maulana, master, I have tried every way and this child won’t listen. He eats too much sugar. And I know now only one way is possible. If you say something to him, he will listen, because he respects you. He does not understand what you are and who you are, but he respects you. And when I told him, ‘Come with me to Maulana,’ he said, ‘Okay, if he says so, I will stop.’”
Maulana looked at the child, at his trust. He said, “Wait, come after three weeks.” The woman was puzzled. Such a simple thing, and Maulana is known all over the world. People come from faraway countries to tell him great problems, and he solves them immediately – and such a silly thing. He could have said, “Yes, don’t eat sugar,” and the thing would have been closed. Three weeks?
After three weeks the mother came with the child, and Maulana said, “Wait three weeks more.”
The mother said, “What is the matter?”
He said, “Wait. Come after three weeks.”
When the mother came he said, “Okay, listen.” He said to the child. “Stop eating sugar.”
The child said, “Okay, I will stop.”
The mother said, “Now one question arises in my heart – and I will not be at rest. Why did you take six weeks for this?”
And Maulana said, “I like sugar myself. So how can I advise this child? That would have been untrue. So for three weeks I tried, and I failed! Then for three weeks I tried again, and now I have succeeded. Now I can say, ‘Please, you can also stop. Look, I am an old man – even I can stop. You are a child, a young child; you can do anything.’ Now I can say.”
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This is the way of the mystics; this has always been their way. They believe in experience. Whatsoever Kabir says is based, rooted, in his experience.
There are people who go on arguing, debating whether God is or not, whether the soul exists after death or not, whether there is heaven or hell or not. These are foolish things, stupid, a wastage of time. Kabir is not interested in such concepts.
I have heard a beautiful story. Cleveland Amory tells it:
He tells about the time when Newport, Rhode Island, was a summer Mecca of high society. An elegant gentleman and his wife were lounging on the beach when an unfortunate who had ventured too far out in the surf suddenly began to shout “Sauvez-moi! Sauvez-moi!”
“That fellow,” pronounced the elegant gentleman, “is either a Frenchman or a snob.”
While the two of them debated the proposition, the shouts ceased, for the swimmer obligingly drowned.
Now the two, the couple, debated whether he was a snob or a Frenchman, because only two types of people speak French – the French or the snob – and rather than simply saying “Save me!” he says “Sauvez-moi!” So who is he? Nobody is bothered about saving him, because this can be decided on later.
Buddha used to say to his disciples, “I have heard about a man who was shot with an arrow and he was dying, but he was a philosopher. A physician came, and the physician wanted to pull the arrow out, but the philosopher said, ‘Wait! First things first! Who has tried to kill me? I must know whether he is a friend or an enemy, whether the arrow has been deliberately used against me or just by accident, whether the arrow is poisoned or not poisoned.’
“The physician said, ‘I know you are a great philosopher, but please keep your philosophy away from yourself right now. Let me pull out the arrow first; otherwise you are creating such problems, they will not be decided, and the arrow will kill you.’
“And the philosopher said, ‘Do you believe in the soul? Does the soul survive after the man dies? First things first!’
“The physician said, ‘You are a fool! These are not first things! Now the first thing is how to pull out this arrow. You can decide on these other things later on.’”
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Kabir is not interested in doctrines, philosophies. He says this life is divine – don’t bother about heaven and hell. Don’t think about faraway subjects. Be realistic. Be existential.
O friend! Hope for him whilst you live;
know whilst you live,
understand whilst you live:
for in life deliverance abides.
Don’t talk about what happens after death and don’t think about a God who sits somewhere on a high throne in the skies: .for in life deliverance abides. In life there is liberation. Life itself is a liberating experience. If you live totally, it liberates.
If your bonds be not broken whilst living,
what hope of deliverance in death?
So be herenow! Do something right now.
It is but an empty dream,
that the soul shall have union with him
because it has passed from the body.
If he is found now, he is found then,
if not, we do but go to dwell
in the city of death.
If he is found now, he is found then. Now or never. Let this message get roots into your hearts. Now or never. God is now-here. Your clever mind tries to postpone. You say, “We will see. When death comes, and when we go and encounter God, we will see. Right now there is no problem.” No, the problem is right now.
Are you living God right now or not? – that is the problem. If you are not living right now, you will never be able to live him, because he is here. He is always in the present – never in the past, never in the future. This moment is his abode. Enjoy him, delight in him this moment. So whatsoever you are doing, let it be worship. Whatsoever you are doing, let it be prayerful. Whatsoever you are doing, do it lovingly.
If you have union now,
you shall have it hereafter.
So Kabir believes in life, not in God. Life is God. And let me say: life with a small l not a capital L. Life is God, with a lowercase l, the very ordinary life – sleeping, waking, eating, walking, loving, serving people. This ordinary life, with a lowercase l is God. If you cannot find him in this ordinary life you will never find him anywhere else.
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Love, and love so deeply that you can find God in your lover. Be a friend, and be so friendly that you can find him in your friend. Wherever you can be totally, he will be there. Your being totally in something is the door.
But the mind is ambitious; it lives in the future. The mind is egoistic; it does not relax in the present. It has great plans for the future. The mind always thinks of how to become somebody, and the problem is that you are already that which can satisfy you. You need not become it. You are it – godliness is your being. It is not a question of becoming. But the mind is political and is interested only in becoming – become this, become that.
I have heard:
Once Adolf Hitler went to a very wise old rabbi, and he said to the rabbi, “I have heard that you are a great mystic. I don’t believe in such nonsense, and I am going to kill you – unless you can help me to have a revelation from God. If you are really a mystic, then do the miracle. Can you help me to have a revelation from God?”
The rabbi said, “Done and done! This very moment it can be done. Just go outside, stand on the street.”
Hitler said, “But it is raining.”
The rabbi said, “Don’t be worried. Stand in the rain for fifteen minutes and look at the sky, and there will be a revelation.”
Unwillingly.but Adolf Hitler thought, “What is dangerous in this? Let us try. At the most, I may get a cold, that’s all. Let us try.” So Hitler said, “Remember, if no revelation happens I am going to kill you.”
The rabbi said, “Go. It always happens. It has never failed me.”
Hitler did as bidden, and came back soaked through to the skin.
“Look at me,” he wailed. “I didn’t get any revelation. I only felt like a blithering idiot.”
“Not bad,” chuckled the old rabbi. “Don’t you think that was quite a revelation for a first try?”
The mind is stupid because the mind is a politician. All politics is stupid because the whole of politics consists of one thing: to become somebody. And the revelation of religion is that you need not become anybody. You are already that – you are the suprememost, you are God himself. What more can you have? What more is possible? You cannot be improved upon.
Just the other night a woman was saying to me, “If somebody falls in life, what has to be done?”
I told her, “Nobody can fall.”
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She could not understand it; she thought I had not understood her problem. She said, “If somebody falls in life and has committed some sin, then how can he be helped?”
I said, “Nobody can commit a sin.” Sin is not possible. To fall is impossible. Deep down you remain the suprememost. Only on the periphery is there sin and virtue, good and bad, moral and immoral.
Mystics like Kabir don’t come to teach you morality. They teach you religion. And the difference? – morality is again politics. You try to improve yourself – in moral ways. Your whole society is immoral, and in an immoral society you follow the society, and you try whatsoever the society says is moral. The immoral society teaches you what morality is. In fact to fit into an immoral society is the greatest immorality possible. A really moral person will be an “unfit”; it will be very difficult for him to fit in the society. So if you see your so-called moral people, respectable people, fitting in with society, know well, they are in deep immorality. They are tricky: pretenders, hypocrites.
But one thing: moral or immoral, they are all on the surface. Deep down you remain always in your suprememost state. You are gods and goddesses. To recognize this fact and to start living it is what religion is.
I am not saying to you become immoral. I am saying if you become religious, morality follows like a shadow – and that will be true morality. It will not be just a morality imposed on you by the immoral society. It will be true morality that flows out of your innermost core; it will not be a character, it will be an overflowing of your being. It will not be a dead structure around you. You will be flowing, you will live moment to moment with awareness, spontaneity. You will be response-able.
Ordinarily, whatsoever you call moral is just repression and nothing else.
I have heard about a lady who was a paragon of virtue on earth, but upon her death was dismayed to find herself in hell. She phoned Saint Peter, who begged her to be patient, because heaven was temporarily so overbooked he could not make room for her.
Two weeks later she buzzed Saint Peter again, warning him that they were teaching her to drink and smoke, “.and these people here are very dangerous and the temptation is great and I am afraid.”
“Patience and fortitude!” counseled Saint Peter. He would soon be able to accommodate her – but not just yet.
A fortnight later, the paragon of virtue made a final call: “Hi there, Pete? Forget all about it! And if you really want to enjoy yourself, come here. This is the place!”
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The people you think are moral are just repressed people, egoistic, carrying all sorts of repressed desires in them. Once an opportunity is given to them, they will explode. Out of fear and out of greed they have repressed themselves. They are not really moral. Only a religious person is moral.
Ordinarily you have been told: “Become moral if you want to become religious.” I tell you just the contrary, “Be religious, and you will be moral.” If you try to be moral you may become moral, but you will never be religious – and your morality will be just pseudo. From where will you learn this morality? – from the immoral society. From where will it come to you? – from the same rotten structure. No, it cannot be moral. First become religious.
Says Jesus, “Seek ye first the kingdom of God, and then all else will be added unto you.” The same I say to you, and the same is the teaching of Kabir. Live herenow as totally as possible, as fully alert as possible, and as lovingly as possible; and all else will be added unto you.
If he is found now, he is found then,
if not, we do but go to dwell
in the city of death.
If you have union now,
you shall have it hereafter.
Bathe in the truth.
Now! Bathe in the truth – now. It is showering.
A handsome but bashful young man from the Bible Belt was recently hired by a firm of certified accountants. Shortly thereafter, he reported to the office manager, “I must tell you that some of the young ladies in your employ are tempting me sorely.”
“Stand firm, young man,” the startled manager told him, resisting a smile, “and you will get your reward in heaven.”
A week later the young man came back. “It is that beautiful redhead, sir. She is pursuing me relentlessly. I don’t think I can resist her – but if I do, what do you think my reward will be in heaven?”
The office manager informed him: “A bale of hay, you jackass!”
Don’t avoid life. Otherwise in heaven suddenly you will be surprised when you find a bale of hay as your reward. The reward is here, the reward is love, the reward is in totality, the reward is being one with life. Each moment is so precious and each moment brings such precious rewards. Just enjoy it. Get lost in it. Be drunk with life, and there is reward. Bathe in the truth – now.
.know the true guru,
What does he mean by the true guru? Kabir means life itself is the guru, existence itself is the guru. When life calls you, don’t remain frozen. Listen to the call, be adventurous. And go on the unknown, uncharted ways of life.
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.have faith in the true name!
What is the true name of God? Nobody knows. The true name cannot be known – and all the names that are known are coined by man. If you really want to understand, then this whole existence that surrounds you is his true name, his true address. He is spread all over.
Listen to life, listen to its call, listen to its great temptation, listen to its invocation, listen to its challenge and be courageous, and each moment God will be revealed to you. In intense passion, in intense love, in intense awareness, he is always revealed.
Kabir says, “It is the spirit of the quest which helps.”
Nothing else – neither the mosque nor the temple nor the Koran nor the Bible nor the Veda. It is the spirit of the quest which helps. If you are really searching, you will find him. If you are not finding him, don’t blame him. Just look within yourself – you don’t want to seek him. You are playing with the name of God; you are afraid, you are a coward.
Unless a man is religious he remains a coward. Only a religious man is courageous because he goes on the most uncharted journey, without any maps and without any paths. And with nobody to lead you: nobody is there in front of you to lead you, only life. And life never shouts, it only whispers. Unless you are very attentive, tuned in and turned on, you will not be able to understand the little, small, still voice. It is the guru, it is the master.
If you find a man and you feel that you have found your master, that simply shows that in his voice, in his being, there is a reflection of that still, small voice of God. The guru outside you is but a mirror. He reflects you, reflects God. And the real master will throw you back to yourself. The real guru will not bind you to himself, because the real guru is life itself, the real guru is God himself.
.I am the slave of this spirit of the quest.
And Kabir says, “I worship the man who has this spirit of quest, who is intensely in love with truth and who is ready to sacrifice everything for it.”
A little story about a Zen master:
A disciple asked the master, “What is Buddha’s truth?”
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The master said, “Why not ask about your own mind or self instead of somebody else’s?”
“What then is my self, O master?” asked the disciple.
“You have to see what is known as ‘the secret act.’”
“What is ‘the secret act’? Tell me, master,” asked the disciple.
The master opened his eyes and closed them.
This is the secret act. Open your eyes and see him, and close your eyes and see him. He is within and without. Don’t make a distinction between the inner and the outer, because in him there are no distinctions. He is the inner and he is the outer. The master opened his eyes – very indicative, very Zen-like. Kabir would have liked the story himself. The master opened his eyes, looked at the world, he said, “Life,” and closed his eyes and said, “Look within” – the innermost and the outer.
If you can love the inner and the outer, if you can be aware of the outer and the inner, you have arrived. And this arrival can happen only now. Don’t postpone it. Don’t say tomorrow, because the tomorrow never comes.

Enough for today.
Osho: Ecstasy: The Forgotten Language # Chapter 1: A Journey into Love

 

Essere solo è la tua natura

17 DICEMBRE 2015

Essere solo è la tua natura
Essere solo è la tua natura. Sei nato solo, solo morirai. E stai vivendo da solo senza capirlo, senza esserne pienamente consapevole.
Tu fraintendi l’essere solo con la solitudine; è semplicemente un fraintendimento.
Tu basti a te stesso: il periodo di transizione è un po’ doloroso e difficile a causa delle vecchie abitudini, ma non durerà a lungo. E il modo per renderlo corto, sopportabile, è goderti il tuo essere da solo, sempre di più. Puoi rendere il tuo essere solo sempre più forte. Così tutto il tuo sforzo deve essere molto positivo.
Nutri e alimenta il tuo essere solo con tutto ciò che hai, riversaci il tuo amore, e sarai sorpreso di scoprire che tutti quei vuoti di tristezza e di irritabilità non verranno più, perché non avrai più energia per loro e non sarai più disposto a dare loro il benvenuto.
Infatti, solo una persona che vive benissimo il suo essere solo è in grado di entrare in relazione, perché il suo non è un bisogno. Quella persona non è un mendicante, non ti chiede nulla, nemmeno la tua compagnia. È una persona che dona. Condivide semplicemente, forte della sua abbondanza di gioia, di pace, di silenzio, di beatitudine.
È allora che l’amore ha tutto un altro aroma, allora è una condivisione.
E se entrambe le persone conoscono la bellezza dell’essere soli, allora l’amore raggiunge il suo punto più alto, cosa che molto raramente è stata possibile. È allora che l’amore giunge fino alle stelle.
Essere soli non significa che non puoi avere relazioni. Significa semplicemente che dovrai entrare in relazione in una maniera completamente differente, che non crea sofferenza e tristezza, che non crea conflitti, che non è uno sforzo — diretto o indiretto — di dominare l’altro, di renderlo schiavo. Perché non deriva dalla paura, è solo vita.
Osho Rajneesh, meglio noto come Osho (Kuchwada, 11 dicembre 1931 – Pune, 19 gennaio 1990), è stato un mistico e maestro spirituale indiano, che acquisì seguito internazionale.

Risvegliare i livelli sottili

16 DICEMBRE 2015


Se ti limiti a muovere il corpo e non siedi mai in silenzio, perderai qualcosa. Quando l’energia ha cominciato a fluire, si dovrebbe essere assolutamente silenti, altrimenti la meditazione non supererà il primo stadio. Il movimento del corpo fa bene, ma è movimento grossolano, e se tutta l’energia resta nel movimento esterno, il movimento sottile non inizierà mai.

Si deve arrivare al punto in cui il corpo è immobile come una statua, in modo che si arresti il movimento in superficie. L’energia è ancora pronta a muoversi e, non trovando uno sbocco nel corpo, cercherà uno spiraglio interiore che non è del corpo. Comincerà a muoversi ai livelli sottili.

Ma all’inizio è necessario il movimento. Se prima non crei un movimento di energia, puoi sedere immobile come un sasso, non accadrà mai nulla. Per prima cosa aiuta l’energia a fluire, poi quando è in movimento, ferma il corpo: quando l’energia vibra cosi intensamente ed è pronta a muoversi, se la dimensione grossolana non sarà più disponibile, dovrà inoltrarsi nei livelli sottili.

Quindi, innanzitutto, carica l’energia di dinamismo, poi immobilizza il corpo dimodoché il dinamismo scenda in profondità, alle tue radici, nel centro più intimo del tuo essere. Crea una sintesi: venti minuti di movimento corporeo, e al termine dei venti minuti fermati all’improvviso. Puoi caricare una sveglia e, quando suona, fermati immediatamente. Il corpo trabocca d’energia ma, ora che si è immobilizzato, l’energia dovrà trovare nuove strade. 

Questo è il metodo per penetrare nel mondo interiore.
Meditazione è essere con se stessi e compassione è questo essere che trabocca.

Osho

OSHO: DO YOU BELIEVE IN GOD?

16 DICEMBRE 2015

I do not believe in believing. That has to be understood first.
Nobody asks me, ”Do you believe in the sun? Do you believe in the moon?” Nobody asks me that question. Millions of people I have met, and for thirty years continuously I have answered thousands of questions. Nobody asks me, ”Do you believe in the roseflower?” There is no need. You can see: the roseflower is there or it is not there. Only fictions, not facts, have to be believed.
God is the greatest fiction that man has created. Hence you have to believe in him. And why does man have to create this fiction of God? There must be some inner necessity. I don’t have that necessity so there is no question. But let me explain to you why people have believed in God.
One of the significant things to understand about man’s mind is that the mind is always seeking and searching some meaning in life. If there is no meaning, suddenly you feel then what are you doing here? Then why go on living? Then why go on breathing? Then why tomorrow morning have you to get up again and go through the same routine – the tea, the breakfast, the same wife, the same children, the same phony kiss to the wife, and the same office, and the same work, and comes the evening, and bored, utterly bored, you are back home – why go on doing all this? The mind has a question: Is there any meaning in all this, or are you just vegetating?
So man has been searching for meaning. He created God as a fiction to fulfill his need for meaning. Without God, the world becomes accidental. It is no more a creation of a wise God who creates it

for your growth, for your development, or for something. Without God – remove God and the world is accidental, meaningless. And the mind has an intrinsic incapacity to live with meaninglessness, so it creates all kinds of fictions – God, nirvana, heaven, paradise, other life beyond death – and makes a whole system. But it is a fiction, to fulfill a certain psychological need.

I cannot say, ”There is God.” I cannot say, ”There is not God.” To me the question is irrelevant. It is a fictitious phenomenon. My work is totally different.
My work is to make your mind so mature that you can live with meaningless life, and yet beautifully.
What is the meaning of a rose, or a cloud floating in the sky? There is no meaning but there is such tremendous beauty. There is no meaning. The river goes on flowing but there is so much joy, meaning is not needed. And unless a man is able to live without asking for meaning, moment to moment, beautifully, blissfully, for no reason at all…. Just to breathe is enough. Why should you ask for what? Why do you make life a business?
Is not love enough? Have you to ask what is the meaning of love? And if there is no meaning in love, then of course your life becomes loveless. You ask a wrong question. Love is in itself enough; it needs no other meaning to make it beautiful, a joy. The birds singing in the morning… what is the meaning? The whole existence, to me, is meaningless. And the more I became silent and became attuned with the existence, the more it became clear that there is no need for meaning. It is enough as it is.
Don’t create fictions. Once you create a fiction then you have to create a thousand and one other fictions to support it, because it has no support in reality.
For example: there are religions which believe in God, and there are religions which do not believe in God. So God is not a necessity for religion. Buddhism does not believe in God, Jainism does not believe in God. So try to understand, because in the West it is a problem. You are aware only of three religions which are all rooted in Judaism: Christianity, Judaism and Mohammedanism. All three believe in God. So you are not aware of Buddha. He never believed in God.
I am reminded of H.G.Wells, his statement about Gautam Buddha. He said, ”He is the most godless person, yet the most godly.” A godless person, and godly? Do you think there is any contradiction? There is no contradiction. Buddha never believed in God, there was no need. He was so utterly fulfilled that his whole fulfillment became a fragrance around him. Mahavira never believed in God, yet his life was as divine as life can be.
So when I say God is a fiction, please do not misunderstand me. God is a fiction but godliness is not a fiction; that is a quality. ’God’ is a person… as a person it is a fiction. There is no God sitting in heaven creating the world. And do you think a God will create such a mess that you call the world? Then what is left for the devil? If anybody has created this world it must be the devil, it cannot be God.
But fictions – and old fictions, repeated millions of times – start taking a reality of their own. It has been repeated so much that you don’t even ask what kind of world God has created, what kind of man God has created. This mad humanity…. In three thousand years man has fought five thousand

wars. This is a creation of God? And still man is preparing for the total, suicidal, ultimate war. ’God’ is behind it.
And what kind of foolish fictions can become realities once you start believing in them! ’God’ created the world – Christians think it was exactly four thousand and four years before Jesus Christ. Of course it must have been a Monday morning, the first of January, I assume – because The Bible says so. Now there are proofs, a thousand and one proofs, that this earth is millions of years old. We have found, hidden in the earth, animals millions of years old and even man’s fossilized bodies, thousands of years old. But what has the last pope said about it? He said, ”The world was created exactly as it is said in The Bible.” Four thousand and four years before Jesus? That means six thousand years ago. All the evidence goes against it.
In India we have found cities which are seven thousand years old. In India we have the Vedas which are at least ten thousand years old, according to the very scientific approach. According to the Hindus they are ninety thousand years old, because in the Vedas there is a mention of a certain state of the stars which happened ninety thousand years ago. Now, how can that be described in the Vedas if they are not ninety thousand years old?
But what has the last pope said? He said, ”God created the world with all these things. Everything is possible for him; he created the world four thousand and four years before Jesus, with animal bodies looking millions of years old.” Everything is possible for ’God’. One fiction, then you have to support it with another fiction, and you can go to the point of absurdity. And why? Again and again man has asked this question.
A simple, very simple argument has been behind it. You see an earthen pot. You know it cannot be created by itself; there must have been a potter. This has been the simple argument of all these religions: that if even a single earthen pot cannot be created by itself and needs a potter to create it, this vast universe needs a creator. And it has satisfied the simple human mind. But it cannot satisfy a sophisticated, rational mind.
If you say the universe needs a God to create it, then the question is bound to arise, ”Who created God?” And then you fall into a regress absurdum. Then God one is created by God two, and God two is created by God three, and God three by God four, and then there can be no end. I don’t want to be absurd like that. It is better to stop the first fiction; otherwise you are sowing the seeds for other fictions.
I say existence itself is enough, it needs no creator. It is creativity itself.
So rather than asking me do I believe in a creator, you should ask me what is my substitute for God, the creator. My substitute is the existential energy of creativity.
And to me, to be creative is the most important religious quality.
If you create a song, if you create music, if you create a garden, you are being religious. Going to the church is foolish, but creating a garden is tremendously religious. That’s why here in my commune, work is called worship. We don’t pray in any other way, we pray only through creating something. To me, creativity is God. But it will be better if you allow me to change the word god
into godliness, because I don’t want to be misunderstood. There is no person like God, but there is tremendous energy – exploding, unending, expanding. This expanding, unending, exploding energy, this creativity, is divine.
I know it; I don’t believe in it.
I have tasted it; I don’t believe in it.
I have touched it, I have breathed it.
I have known it in the deepest core of my being.
And it is as much in you as it is in me. Just a look inwards, just a little one hundred and eighty degree turn, and you become aware of a truth. Then you don’t ask for beliefs. Only blind people believe in light. Those who have eyes… they don’t believe in light; they simply see it.
I don’t want you to believe in anything, I want you to have eyes; and when you can have eyes why be satisfied with a belief and remain blind? And you are not blind. Perhaps you are only keeping your eyes closed. Perhaps nobody has told you that you can open your eyes. Then you live in darkness, and in darkness you ask, ”Does light exist?”
I am reminded of a small story in Buddha’s life. A man was brought to Gautam Buddha who was blind, but was a very logical man. He was so logical that his village and the pundits of the village became utterly fed up with his logic. They could not prove to him that light exists. The whole village knew; everybody saw it, only the blind logician was unable to see it. But he was a very logical man. He said, ”Anything that exists can be touched. Bring light – I would like to touch it. Anything that exists, you can hit it with something, it will make sound. Let me hear the sound of your light being hit by something. If it has any smell bring it to my nose, I can smell it. If it has any taste, I can taste it. These are the four possibilities with me.”
Now, you cannot taste light, and you cannot create a sound out of it, and you cannot smell it, and you cannot touch it. And the blind logician would laugh and he would say, ”You just want to prove me blind, hence you have created this fiction of light. There is no light. You are all blind just like me; you are befooling yourself.”
Buddha was passing by the side of the village, so the villagers thought, ”It is a good opportunity; let us take this logician to Gautam Buddha, perhaps he may be able to help.”
Buddha listened to the whole story and he said, ”The blind man is right, and you are all wrong, because what he needs is not argumentation; he needs medicine for his eyes to be cured. And you have brought him to the wrong person. Take him to a physician.”
Buddha had his own personal physician who was provided by a great king, Bimbisara, to take care of Buddha’s body. So Buddha said, ”You need not go far to find a great physician, I have one with me. You can show the blind man to him.” And he left the physician in the village and he moved on. In three months the blind man’s eyes were opened. He was not really blind – just a small disease; a small, thin layer was covering his vision. It was removed. He came dancing. He fell at Buddha’s

feet and he said, ”If they had not brought me to you, my whole life I would have argued against light. And they would not have been able to prove it.”

Godliness is not something that argument can prove or disprove. It is something that you can experience.
You will be surprised to know that the word medicine and the word meditation come from the same root. Medicine cures the body, meditation cures your being; it is the inner medicine.
I have experienced godliness everywhere, because nothing else exists. But there is no God. And if you want to experience godliness – just a little bit of meditation, a little bit of becoming thoughtless and remaining aware. When your awareness is there and thoughts start dropping like leaves in the fall, and when there is only awareness and there is not a single thought there, you will have the taste, the very taste on your tongue, of what I am saying. And unless you have tasted, don’t believe me; don’t believe anyone, because belief can become a beggar. You may become satisfied with the belief, and you may never try.
I just heard yesterday… Sheela told me President Reagan wants one minute’s silence in every school, college and institution. The idea is great, but I don’t know whether Reagan understands what it means, one minute’s silence. He must be meaning simply one minute keeping quiet, not speaking. Not speaking is not silence. You may not be speaking, you may not be uttering anything, but inside a thousand and one thoughts are running. There is a continuous flow of thoughts, day in, day out.
I would like to tell President Reagan first to try one minute’s silence. That means for one minute no thought moves on the screen of awareness. It is not easy. It is one of the most difficult things in the world. But it can happen if you continue to try.
And if it happens for one minute, that’s enough. If for one minute you can be in a state where no thought moves…. This has been my whole life’s work, teaching people how to be silent.
People have tried keeping a watch by their side: not even twenty seconds – one minute is too big, not even twenty seconds can they remain without thought. One thought after another, running…. And even if they can remain for twenty seconds, the thought comes, ”Aha! Twenty seconds!” Finished – the thought has come.
If you can be silent for one minute, you have learned the art. Then you can be silent for two minutes, because it is the same; the second minute is not different from the first. You can be silent for three minutes; all the minutes are the same.
Once you know the way… and the way is not something which can be told to you; you have to just sit with closed eyes and start watching your thoughts. In the beginning there will be a great rush hour, but slowly you will find the street is less and less crowded; less cars are passing, less thoughts are passing, less people are passing, gaps are becoming bigger. If one continues patiently, in three months’ time he will certainly be able to attain one minute’s silence.
I don’t know if President Reagan has ever tasted it, because any man who can taste silence will not try to be a president of a country, cannot be in politics. It is not for meditators, it is for mediocres. It is for all kinds of fools and idiots.

I have heard: before Reagan became president he used to have a monkey… I have just heard, I don’t know whether it is true or not. The day Ronald Reagan was elected president one of my American sannyasins brought a picture to me of Ronald Reagan with his monkey, and he said, ”Reagan is declared president today – what is your comment?”
I looked at the picture for a long time. The sannyasin appeared puzzled and asked, ”What is the matter? What are you looking at in the picture?”
I said to him, ”I cannot figure out who is Reagan and who is the monkey. Out of these two fellows, who has been elected the president?”
He laughed and showed me a picture of Reagan, and I still remember my comment, that ”It would have been better if the monkey had been chosen as president.” Surely the Kremlin would have followed immediately and would have chosen a monkey as their prime minister. They cannot tolerate America being ahead of them. And one thing is absolutely certain: that with a monkey in the White House and a monkey in the Kremlin, the world would be saved from a third world war, which is going to destroy the whole of humanity and the whole of life on earth.
Politicians are monkeys. In fact monkeys should forgive me – they are worse. But the idea is good; once in a while, even in a monkey’s mind a good idea can come. But if he really means it, I can provide the people who can teach every university, every college and school, how to be silent. I can send my sannyasins all over America to teach silence.
Okay Sheela?


  Osho: From Unconciousness to Consciousness CHAPTER 2

Danza con le mani

15 DICEMBRE 2015


Siedi in silenzio e lascia che le tue dita si muovano da sole. Il movimento deve nascere dentro di te. Non cercare di controllarlo dall’esterno, per cui tieni gli occhi chiusi. Lascia che l’energia fluisca sempre di più nelle mani.

Le mani sono profondamente collegate con il cervello, la mano destra con l’emisfero sinistro, la sinistra con l’emisfero destro. Se lasci alle mani totale libertà di espressione, si rilasseranno moltissime tensioni accumulate nel cervello. 

Questa è la tecnica migliore per rilassare il meccanismo cerebrale, le sue repressioni, l’energia non utilizzata. Le tue mani sono adattissime allo scopo. A volte ti accorgerai che si alza la mano destra, a volte la sinistra. Non importa nessuno schema, l’energia determinerà da sola il gesto. 

Quando l’emisfero sinistro del cervello vuole liberare energia, assumerà una forma; mentre l’energia liberata dall’emisfero cerebrale destro ne avrà un’altra.

Attraverso i gesti delle mani puoi entrare in meditazione profonda. Siedi semplicemente in silenzio, gioca, lascia libere le mani e rimarrai sorpreso: è una magia! Non occorre saltare, dimenarsi e fare molta meditazione dinamica. Le tue mani saranno sufficienti.

Osho

Osho: Don’t Follow Me – Because I am Lost Myself

14 DICEMBRE 2015

BELOVED OSHO,
JESUS SAYS, ”COME FOLLOW ME.” YOU’RE AGAINST THIS STATEMENT. WHAT WOULD YOU LIKE TO SAY ABOUT IT?
Jesus says, ”Come follow me.” It is not only Jesus who says it: Krishna says it too, Buddha says it too. All the old religions of the world are based on that statement. But that statement is a psychological exploitation of man. I cannot say, ”Come follow me.”
First, those who have said it have crippled humanity, have made humanity helpless. They certainly fulfilled a certain need. People don’t want to be on their own. They don’t have the guts to create their own path, to walk and create it. They want to be led. But they don’t know that if you are being led, slowly slowly, even if you have eyes, you will lose them. You will be seeing through the eyes of Jesus, Krishna, Mohammed. Your eyes will not be needed; in fact your eyes will cause a disturbance.
The leader wants you to surrender your eyes and see through his eyes; surrender your legs and walk with his legs; to not believe in yourself but believe in him. To me it is a crime; it is crippling you, paralyzing you, destroying you. And you can see it all over the world. The whole of humanity is destroyed by such statements and such people.
I can say to you, ”Come and share me,” but I cannot say, ”Follow me.” Who am I that you have to follow?

 And you have to understand also that each individual is so unique that if you start following somebody you will be automatically imitating. You will lose your identity. You will start becoming phony, a hypocrite. You will not be yourself, but somebody else. You will become split.
You will have a mask: Christian, Hindu, Mohammedan, Buddhist. That will be just the mask that you and the person you have been following have created – it is not your authentic face. You are going against yourself, and you will be in suffering… and the whole of humanity is in suffering.
It sounds very strange to say that such statements are criminal, because they come from nice people like Jesus, Buddha, Confucius. You can understand my difficulty too. I have to say it the way it is.
Every child is trying to imitate his parents, his neighbors, his schoolfriends, his teachers… and they are all trying to enforce it.
I remember in my own childhood. It was just an accident that I was born in a Jaina family. That is a very ancient religion in India, perhaps the ancientmost religion in the world. But my father was certainly a human being. He used to take me to the temple, but he told me that I need not imitate him. He had followed the ways of his forefathers and he had not found anything. He said to me, ”I cannot force you to follow my ways. I can make you acquainted – that this is the way I have followed, these are the gods I have been bowing down to, these are the prayers I have been doing, but nothing has happened to me. I will not insist that you do it; on the contrary, I will insist that unless you feel to do something, never do it.
I have never followed anybody and it has paid me tremendously.
It has been the greatest benediction to me that can be possible for a human being: not following.
I have tried to remain just myself.
You will need courage. You will need intelligence. You will need a true search and seeking; then
only can you risk. Otherwise there are people all around you, they are all salesmen….
Now, Jesus is just a salesman, saying, ”Come follow me, because those who will follow me will find God, will find heaven and all the pleasures therein. And those who will not follow me will fall into dark hell for eternity.” Now, this man is not going to help anybody. He is exploiting your need for guidelines, your need to find a path; basically, your need to have a certain meaning in your life. And he is promising that, ”I am ready to give it to you. All that you have to do is to believe in me, unquestionably, without any doubt. All that is needed on your part is absolute faith.”
To ask anybody to believe is to cripple his intelligence, is to make him mediocre, is to condemn him to remain an idiot forever.
A Christian cannot ask, ”What is God? What is all this nonsense about the holy ghost?” And he does not seem to be very holy either. He is a rapist; he rapes the virgin Mary. And this trinity: God, son and holy ghost – they have not allowed a single woman in it. Without a mother, the son is born….
In the trinity there is no possibility for a woman. Nobody has asked, ”And what are the proofs that you are the only begotten son?” But you are not supposed to ask, you are supposed to believe. It

 is a bargain. He will give you, after death, all the pleasures of life; all imaginable fantasies will be fulfilled. And you will be surprised what kind of fantasies these religious people have been offering to fulfill.
Mohammed says in his paradise – and remember, the English word paradise comes from the Arabic firdous; it is basically Mohammedan – in his paradise, there are rivers of wine. ”Drink as much as you want, drown yourself, swim in the wine.” And there are beautiful women available who remain always young, stuck at the age of sixteen. They are still sixteen. Whenever you will go, they will be sixteen; they don’t grow. And not only that – because in Mohammedan countries homosexuality has been a very long tradition Mohammed promises young, beautiful boys also, for the great saints.
It is a bargain. You remain crippled, unintelligent, mediocre, stupid – and after death you will achieve everything. And nobody knows what happens after death. Nobody has ever returned and told what happens after death. So they are doing such a fabulous business – they are selling such a commodity, which is invisible, intangible, and what they are taking in return is your whole humanity, your whole integrity. They are destroying you completely.
I can say, ”Come and share me.” That is a totally different standpoint.
I have known something.
I have seen something.
I have lived something.
And I can share it with you.
And remember, I am not obliging you when I share it with you; you are obliging me, because when a cloud is heavy with rainwater, the earth is obliging it by receiving the water. I say to you: I am heavy with some ecstasy, some blissfulness. And it is not a question of a bargain after death. I am not promising you something in the future, and I am not asking you anything in return, not even a thank-you, because I am grateful to you that you shared with me.
My religion is a religion of sharing, not of following. It is a religion of love.
The very idea of following makes me sick. It is sickening. You have to be yourself, and when you blossom, you are not going to be like me or like Jesus or like Buddha. You are going to be just like you: you have never happened before, and you are not going to happen again. It is only possible with you. You are unrepeatable. If you start following somebody you are missing a great opportunity that existence has provided for you, and you will never be happy. No Christian is happy, no Hindu is happy, no Buddhist is happy; they cannot be. How can you be happy?
Just think in this way: if the roseflower tries to become a lotus, the lotus tries to become a rose, both will be in tremendous suffering because neither can the rose become the lotus nor can the lotus become the rose. At the most they can pretend, and pretensions are not fulfilling. The roseflower can only be a roseflower. And the unfortunate thing is, when the roseflower starts trying to be a lotus, its energy goes into that effort of becoming a lotus. A lotus it can never become, it has no
potential for it. It is not a lotus, and there is no need for it to be a lotus. If existence wanted a lotus there would have been a lotus. The existence needs a rose. Trying to be a lotus, the rose will be losing its energy in a fruitless, hopeless effort, and perhaps may not be able to even become a rose. From where will it find the energy to become a rose, the vitality to become a rose?
It is one of the most important psychological phenomena to understand: each individual is unique. There has never been that kind of individual before, and there will never be again that kind of individual.
If you follow somebody you are betraying existence because you are betraying your own innermost being. You are betraying your flowering. And why do people so easily become followers? Why is the whole world following somebody or other? And if sometimes one becomes fed up with Christianity, he becomes Hindu; the Hindu becomes fed up with Hinduism, he becomes a Buddhist… but the following continues. The whole pattern remains the same. The book changes, the leader changes, but the following, the follower… and the whole process remains the same, the same destructive suicidal process.
I am against following because it is against the basic psychological principle of the uniqueness of the individual.
You should pay a little more attention to the word individual. It means indivisible – it cannot be divided. The moment you follow, you are dividing. You are something, you are trying to become something else; you are somewhere, you are trying to reach somewhere else. Now you are creating a tension in your being. Hence the anguish all over the world.
My religion is not the religion of following. I can only share with you whatever has happened to me. And I am not saying that the same will happen to you. I am simply saying that if I can see, you can also see. If I can feel, you can also feel. Certainly, you will feel in your own way and you will see in your own way. The poetry that will be born to you will be your poetry, it will not be mine.
So the people you see here around me are not my followers. I am nobody’s leader. That silly word leader is perfectly okay in politics, but not in religion. In politics, of course, you need idiots. The greater idiot leads the smaller idiots. But in religion, a flowering of intelligence is needed, not idiocy. So my work is basically of sharing. It is just… I would like to tell you an old, beautiful parable.
A lioness gives birth to a child in a crowd of sheep. The child grows amongst the sheep and naturally believes that he is a sheep – what else can the young lion do? One day an old lion, just passing by the crowd of sheep, looks at this miracle: a young, beautiful lion just walking in the middle of a crowd of sheep. Neither the sheep are afraid of him, nor is he in any way behaving differently.
The old lion becomes interested. He runs after the young lion. It is with great difficulty that he catches hold of him because the young lion escapes, just like every other sheep escapes. But finally he catches hold of him. The young lion starts crying and weeping, like a sheep. And the old lion says, ”Stop all this nonsense!” He takes him to a nearby pond, drags him by his side to the pond, forces him to look into the water… and suddenly the young lion roars like a lion.
The old lion has not done anything. He has just shown him his face, his real face, and he has recognized that he is a lion – he is not a sheep. And just that recognition is enough. It is transforming.

The old lion has not done anything at all. He has not told the young lion to ”follow me,” to ”imitate me,” and ”These are the commandments for you, and this is the character you have to attain, and these are the principles, and these are the things you have not to do.” He has not done anything of that sort.
That is the function of the master: just to bring you so close to his own experience that something transpires in you.
A sudden lion’s roar… and the transformation, and you are yourself – neither a Hindu, nor a Mohammedan, nor a Christian. But the world wants a mob, a crowd. It is afraid of the individual because every authentic individual is bound to be a rebel, because he will insist on being himself.
Adolf Hitler would not like individuals, nor does Jesus like individuals. And the strange thing is that even Jesus cannot understand that he is not liked by the Jews. He was born a Jew, he lived as a Jew, he died as a Jew. Remember, he had never heard the word Christian in his life. He was never a Christian, because the word christ does not exist in the Aramaic language that he spoke, which was his mother tongue. Nor does the word exist in Hebrew, which was the language of the learned rabbis.
It was three hundred years after Jesus, when The Bible was translated into Greek, that the word messiah, from Hebrew, was translated as christ. It was after three hundred years that the word christ became significant, and after Christ of course the followers became Christians.
But Jesus was not a Christian, and his only crime was that he was himself an individual, trying to live authentically his own way of life, not bothering much about the tradition. That’s why the Jews were so very angry. They would have loved him, they would have made him a great rabbi, but he tried his individual way, not the traditional way. He had to die on the cross just because he insisted on being an individual.
I am surprised that even such a man who suffered because of his individuality is again making the same mistake with other people: asking them to follow him. That’s what the rabbis were asking Jesus, ”Follow us, don’t try to be on your own.” They were saying, ”Follow Abraham, follow Moses, follow Ezekiel.” They were asking Jesus, ”What is your authority?” And Jesus says, ”I am my authority.”
This is how an individual should speak: ”I am my authority – and I am before Abraham was.” Abraham was three thousand years before Christ, and he says, ”I am before Abraham was.” He is simply proclaiming that he does not belong to the tradition, that he is a flowering on his own accord.
But even Jesus could not see that he is making the same mistake that the rabbis were making. And of course the popes have been repeating the same mistake. If Jesus could not see, then how can you hope that popes will be able to see? They are just blind followers. They are trying to convert the whole world into a Christian world; they are not satisfied that you already have so many Christians
– and what have you attained? What has man gained through it?
More blood has been shed by Christians than by anybody else, more wars have been fought by Christians than by anybody else. People have been massacred, butchered, burned alive by

 Christians… and they are all following Jesus! They are really following those Jews who had crucified Jesus. They have been crucifying other individuals; whoever asserts his individuality, they have been crucifying him.
My way is not the way of following anybody.
It is just sick to be a follower. It is just sick to be a leader. The leader is somehow not certain about his authentic individuality. He wants followers because if he has followers then he becomes more certain he must be right. If so many people are following him, how can he be wrong? Alone he becomes suspicious. Alone doubts arise: Who knows whether he is right or wrong? He needs followers. It is his need that followers should be there. The greater the number of followers around him, the more satisfied and contented he is. He knows he is right; otherwise how can so many people be following him? That is the logic.
And why are the followers with him? They are seeing his contented, authoritative statements, his determined effort, unwavering. Now, when Jesus says, ”I am the only begotten son of God,” with authority, naturally the poor people…. Who were the people who followed him? Have you ever thought about it? The twelve apostles – who were these people? All uneducated: fishermen, farmers, woodcutters, carpenters. Only Judas was a little educated; so he betrayed him. All the others were absolutely uneducated, poor people in search of somebody who could hold their hand and could give them a certain strength that they were lacking in themselves.
The followers feel it is a mutual conspiracy. Perhaps both are unaware: the leader is unaware that he needs followers to feel comfortable with his own idea, with his own fiction, and the follower is unaware of why he is following this man. He is following because the leader looks so authoritative, and he himself, the follower, feels so wavering, so doubtful, so untrusting. He thinks it is better to be with a man who knows. They are supporting each other.
I don’t need any followers because whatsoever I know, I know; and whatsoever I am, I am.
Even if the whole world is against me it will not create a single doubt in me, not a single question in me. They have all disappeared.
I am absolutely at ease with myself and with existence. I don’t need any followers, and I insist that knowingly or unknowingly you should not fall in the trap of being a follower, because then you will never be able to be authentically yourself, an individual flowering.
Communism has created an idea in the world that every man is equal, which is absolutely absurd. Every man is so unique that he cannot be equal to anybody else. That does not mean that he is higher or lower; that simply means everybody is unique. And there is no question of comparison, the comparison does not arise. The rose is perfectly beautiful being a rose; the lotus is perfectly beautiful being a lotus. The grass leaf is perfectly beautiful being a grass leaf.
If you remove man from the earth, the grass leaf, the rose, the lotus will not have different values. They will be all equally unique. The winds will not behave differently with them, the sun will not shine differently on them, the clouds will not rain differently on them. It is man and his stupidity that brings the idea of comparison, of higher, of lower; and then the question that – no, everybody is

equal. Neither man is higher than anybody else, nor is he lower than anybody else, nor is he equal to anybody else.

Remember, my third point is of utmost importance: everybody is unique. And I respect this uniqueness.
How can I say to you, ”Come and follow me”? Out of respect I can only say, ”Come and share with me. Share my abundance.”
And the beauty is that the more you share the inner riches, the more you have them. The more you give, the more you have them. If you hoard them, you will lose them. So nobody who attains to inner blissfulness can hoard it. Hoarding kills it. He has to share it, it is an absolute necessity to share it. Only by sharing it remains alive and flowing. And more and more it goes on coming to you. One is simply amazed.
Ordinary economics do not work here. If you have money and you give to people, of course you will have less money. That is ordinary economics. But if you have silence, peace, love, joy, ecstasy – give it and see what happens. The more you give it, the more existence goes on pouring it in you.
So you are not obliged to me, I am obliged to you.

Osho: From Unconciousness to Consciousness CHAPTER 2