Osho Ecstasy: The Forgotten Language # 8 THE IRRATIONAL RATIONALIST Question 4

18 MAGGIO 2016
I love the way you walk. Why do you walk how you walk?
Thank you!
I am a drunkard, and I cannot do better. There is no art to it; it is just my drunkenness.
And if you also want to walk like that, you will have to become like me. Don’t try to imitate it – because you can imitate a drunkard, but by that you will not become drunk. You can imitate a drunkard perfectly – even better than the drunkard himself – but you will not become drunk. Become drunk.
I am drunk with the divine. It is a miracle how I am here. When I stand on my feet, I say, “So, old boy, you are doing it again?” It is a miracle how I stand. It has become very, very difficult for me to be here on the earth. The wings have grown and the sky is waiting and my boat has arrived long before. I should have left this shore, but I am in deep love with you mad people, so I go on lingering a little more. I say, “A little more.” I go on postponing. I go on persuading the powers that would like me to leave now. I say, “Wait a little more. I can drive a few more people crazy.”

Osho: Ecstasy: The Forgotten Language

OSHO Ecstasy: The Forgotten Language # 8 THE IRRATIONAL RATIONALIST Question 1

12 MAGGIO 2016

The Current of 18th December has an interview with Dr. Abraham T. Kovoor, eighty-year-old rationalist and atheist from Sri Lanka, in which he refers to and criticizes you. What do you have to say about it?
Dr. Abraham T. Kovoor seems to be a nice old man, but a little senile. Senile, I call him, because a person cannot be both together – a rationalist and an atheist. It is impossible. Either you can be a rationalist or you can be an atheist. A rationalist cannot believe in anything. A rationalist cannot have any belief – in God or in no God. A rationalist suspends all belief. A rationalist can only be an agnostic; he can only say, “I do not know.”
The moment you say “I know,” you are no longer a rationalist. The moment you say “I know that God does not exist,” you are as irrational as the person who says God exists. You have lost track.
How can you say God is not? The whole existence has not yet been measured. There are depths upon depths, there is much still unknown. A little is known; far more remains unknown and unknowable. How can you say dogmatically that God is not?
A rationalist will avoid all temptation of dogmatism. He will say, “I do not know.” Socrates was a rationalist, Buddha was a rationalist, Nagarjuna was a rationalist, but they were not atheists. Atheism means you are against theism; you have chosen a belief. To believe in God is a belief; to believe in no God is again a belief. You remain a believer.
To be a rationalist is very difficult, arduous, because man wants to cling to some belief.
Now this T. Kovoor is eighty years old. For eighty years continuously he has been traveling around, arguing, saying to people that God does not exist. This seems to be absurd. If God does not exist, he does not exist. Why bother? And why waste your precious life for something which does not exist? It is absurd, it is irrational. But if you look deep into it, he is clinging to this no-belief. This disbelief has become his practice, his religion. Now he cannot simply rest; he has to argue – argue against God, argue against religion, try to prove that God does not exist. For what? What is the point?
Your precious life is wasted. And he believes that he has only one life; after death there will be no life. Then this is foolhardy, then this is simply stupid – to waste your life in the service of something which does not exist. And you don’t have a soul, he says, and there is going to be no more life, this is the only life there is. And he has devoted his whole life to nonsense. How can he be a rationalist?
A rationalist will say that life is mysterious. We are trying to know, we have come to know a little, but much more is still left; so the conclusion cannot be decided right now. We will have to wait till the very end. When everything is known, only then can we come to a conclusion.
A rationalist has to live without a conclusion. A rationalist has to live without a philosophy, without a religion.
T. Kovoor has made a religion out of his atheism. He is not a rationalist, because rationalism and atheism cannot go together. That’s why I say he must be suffering from senile dementia.
The second thing I would like to say is that he is senile and yet juvenile, too, because atheism is a phase of adolescence. Every intelligent person becomes atheistic at a certain age. Near about the fourteenth year, everybody becomes atheistic. That’s a natural part of growth because the child needs to say no. It is a psychological need. Up to the age of fourteen, the child has lived protected by the mother, the father, the family; now he wants to be himself. And he wants to say no because only by saying no can he feel himself to be free, can he have a sense of freedom. He starts saying no to everything. If the father says, “Don’t smoke!” he will smoke, because that is the only way – to deny the father is the only way to grow. If the mother says, “Don’t do this!” he has to do it; it is a must. If he does not do it he will never have any backbone. He will be impotent. He will not have any power. He will be unable to define himself, who he is. He has to say no.
And when you say no to your father, you say no to the ultimate father, naturally – it is a corollary. The child has to deny everything to get free. He has to kick at everything that his parents believe, that the society believes. This is natural and good.
If you have never been an atheist you will never really become a theist, because one who has not said no, how can he say yes? His yes will be impotent. Your yes is meaningful only when you have said no.
But it is a phase and, naturally, people grow out of it. Atheism is a phase. After atheism comes theism. Theism is also a phase. First you say no to feel yourself, then you become a hard ego. Then it hurts. Then you have to say yes to relax. First you say no to become an ego, strong enough to be on your own, then one day you feel that it is now hurting, it has become too hard. You have to drop it; you have to say yes. You become a theist.
But, to me, religion starts only when you have dropped both – no and yes both. Then you come to silence, you don’t say anything. A really religious person is not a theist. He has simply become silent. The no is gone, the yes is gone.
I myself was an atheist – and I was stubbornly atheist. I was thrown out of one college just because of that, expelled, because the professor said, “It is impossible to teach this boy!” My no was so big that even for ordinary, small things I would not say yes. If the teacher asked me, “Can’t you see these walls?” I would say, “I can see them, but I don’t know whether they are or they are not, because in dreams I see walls and they are not.” And he would ask, “Can’t you see I am standing here?” I would say, “I see you, but I cannot trust whether you are there or not because once I saw you in my dream and in the morning I found you were not there.”
He got very puzzled and confused, and I confused him so much that after eight months of effort he simply resigned from the college. He said, “I cannot come. This boy is going to drive me crazy. Either he has to be expelled or I have to be relieved of my duties.” Of course, I was expelled from the college. I had not done anything wrong, but I enjoyed no-saying tremendously. I loved it.
Then, of course, naturally I grew out of it, because the purpose was fulfilled. Then I became a theist. But one day I found even the purpose of yes-saying was fulfilled. I am now neither: I am neither an atheist nor a theist. I am simply here, without any yes, without any no. I am tremendously silent. I don’t divide into this and that, into yes and no, into for and against.
That why I say Dr. Kovoor must be suffering from senility and still he is a juvenile. He has become stuck at the age of fourteen. His physical age must be eighty, but his psychological age cannot be more than fourteen.
And I say it from my own experience. I have passed through these phases. His psychological age cannot be more than fourteen. And that’s how things are: many people never grow beyond the fourteenth year. They remain adolescent, juvenile. Somehow it happens that by the time you become sexually mature, whatsoever is in your mind becomes fixed, becomes imprinted deeply. Fourteen is the age when you become sexually mature. Ordinarily what happens is that you become stuck there. Whatsoever your ideology, you become stuck with it; then you don’t change. If you are a Hindu, you become a Hindu and you remain a Hindu. It is good to be born as a Hindu, but to die as a Hindu is ugly. It is good to be born as a Christian, but to die as a Christian? That means your whole life has been a wastage. One should grow out of all confinements – theistic, atheistic.
Dr. Kovoor is not a rationalist, otherwise he would have grown up. Irrationalism has two alternatives: theism, atheism. A rationalist can only be an agnostic – like Nagarjuna, Buddha, Socrates. They don’t say anything about God; they keep quiet. If you ask Buddha, “Does God exist?” he keeps quiet, he does not answer, because to say yes is wrong, to say no is wrong. The question is so vast it cannot be contained in either yes or no. God means the whole existence. How can you deny and how can you affirm?
Dr. Kovoor must be having a very childish concept of God – a great king, emperor of the world, sitting somewhere in heaven on a high golden throne, ruling from there. This is stupid, the very idea is stupid, and he has been fighting against this stupid idea. When the idea itself is stupid, your fight is meaningless. And he has been fighting with dummies, and by fighting with dummies he has become well-known and is thought to be a great rationalist. He is not, nothing of the sort, not a rationalist at all.
He has been fighting with very ordinary minds – for example, Satya Sai Baba; he is an opponent of Satya Sai Baba. Now Satya Sai Baba is neither a mystic nor a philosopher, just an ordinary magician. You can demolish him. And Kovoor goes on challenging him and he never answers. It is very simple to fight with Satya Sai Baba. Kovoor has never fought against a really rationalist mind.
A rationalist mind is sharp like a sword. A rationalist mind means: I cannot believe in anything unless I have experienced it, and I cannot disbelieve in anything unless I have experienced it. Has he experienced God? Has he ever meditated? Has he ever gone into the inner lab? Has he ever known a single moment of no-thought? Then all his assertions are just meaningless.
Have you tried to know God? You are fighting with ordinary people, whose beliefs is just mumbo jumbo. You can fight with them and you can prove to them that their argument is not right, that their belief is not right. An ordinary man has no foundation; it is very easy to demolish his arguments. In fact he has no arguments.
But if you are really a rationalist, then you have to go into the experimentation of it. You should move into yoga, you should move into meditation, you should go deep into ecstasy, and from there you should assert whether God is or not.
This is one of the most precious experiences of history, that whosoever has gone withinward has become a mystic. Nobody has gone in and remained a non-mystic. Without any exception, whenever a person has meditated, he has felt the very heart, the very core of existence.
God is not a person. God is just a symbol to show a certain quality in existence. For example, if there is no God it simply means life is meaningless. If there is no God it simply means this cosmos is not a cosmos, it is a chaos. If there is no God it simply means that life is accidental, there is no reason for it to be there at all. God is a symbol. To say “God is” is just another way of saying that life is meaningful. To say “God is” is another way of saying that life has poetry in it, music in it, coherence, harmony. To say that “God is” is to say that existence cares about you, it is responsive toward you, you are not uncared for – the universe is not indifferent toward you. The universe loves you, the universe feels you, the universe is a mother, is a father. These are symbolic ways of saying the same thing: that God is.
The word God is not metaphysical. The word God is just poetic. And there is no need to argue against poetry. Poetry can only be understood. Poetry is not an argument, it is not a syllogism. You cannot prove or disprove it.
To say “God is” simply means that we are not in a world of strangers, that we are not strangers here, that we are at home, that we can relax and rest, that there is beauty, that there is love, that there is a possibility to grow. The moment you say there is no God, what are you saying? You are saying now there is no possibility to grow. You are stuck; there is nowhere to go.
If you are really a rationalist you will have to commit suicide. A real rationalist person cannot live. Why? For what? I would like to ask Dr. Kovoor why he is living at all. There is no God, there is no soul, there is no meaning, there is no love, there is no poetry; why do you go on dragging yourself? For what? Why are you burdening the earth?
In the same interview, to which I am coming, the reporter asks, “Dr. Kovoor, you are against the godmen and you are against religion. Your life must be in danger. Have you ever been threatened?” And he says, “No, I have never been threatened, but I always take precautions.” For what? If you die nothing dies, because in the first place there was no soul. If you die nothing is lost. You were just a coincidence, an accident. If Dr. Kovoor dies, nothing dies.
With God, all values disappear, all beauty, all ecstasy, all love, all significance. Why are you taking precautions, for what?
He says, “I don’t believe in any existence after death.” Have you known death? Have you experienced death? Without experiencing death, how can you say that there is no existence beyond death? This is not very rational. This is very childish. This is very mediocre, not even intelligent. Unless you have passed through death, how can you assert that there is no life beyond death? You can only say, “I don’t know.” You cannot say, “I know there is no life.”
And if there is no life after death, how can there be life before death? If there is no life after death, then there was no life before birth. There is no life before birth, there is no life after death; just suddenly between birth and death life exists? – out of nothing, out of the blue? This is not very rational. For something to exist, there has to be a continuity.
The Pune river exists. You cannot say, “Before it enters Pune it is not; after it leaves Pune it is not. It just exists in Pune, suddenly.” You will be thought to be a madman. If the river enters Pune, it must have existed before Pune; otherwise from where will it enter Pune? If it leaves Pune, it must go somewhere.
The existential remains existential. There is no existence coming out of nonexistence, and existence cannot go into nonexistence. You can ask the physicists. They have not yet been able to destroy a single atom. You cannot destroy anything – and you cannot create anything either. You cannot destroy a grain of sand. Science has progressed so far, so much, but we are incapable of creating a single grain of sand or of destroying a single grain of sand. You can grind it, you can change the form, but it will remain in another form. Only the form changes; life goes on.
And he says, “I believe there is going to be no life after death.” And who is this who is saying all this nonsense? Who is this? Matter cannot talk. And who is taking precautions? Life must be interested in protecting itself, life must have an intrinsic mechanism to protect itself. For what? The seed protects itself; the hard crust that exists around the seed is a protection. It protects itself so that it can grow into a tree. You protect yourself to grow. If there is no growth, then why protect yourself? Why not go and jump into the sea? And in Ceylon the sea is very close and beautiful. Why not jump into the sea and finish it? For what are you protecting yourself and taking precautions?
Even in an atheist like Kovoor, life wants to live – a tremendous desire to live. For what? If the desire exists there must be a meaning to it. And the meaning is that life in itself is not the end. Life is just a passage. Life in itself is just the journey, not the goal. Life in itself is just a process of reaching somewhere.
A rationalist, if he is really a rationalist, has to commit suicide. He has nothing else to do here. But Kovoor is not a rationalist. He is atheistic, that’s true.
And atheism is the lowest form of religion. Why do I call it the lowest form of religion? Because it is the least productive, the least creative. Have you watched? Down through the centuries, theistic religion has been so productive, so creative – Khajuraho, Ajanta, Ellora, Michaelangelo, Mozart, Leonardo da Vinci, the great churches and cathedrals, the great temples of the East, the great statues of Buddha. All painting, all sculpture, all music, all drama, all poetry, has come out of theistic religion. Atheists have not created anything. That’s why I call it the lowest form of philosophy. They have not created anything; they have been the most unfertile, impotent people. They have not created any book that compares to the Gita or the Bible or the Koran. They have not created anything whatsoever. Their whole effort has been this: to state that there is no God. Is it enough: just to go on declaring there is no God? They have not challenged the intelligence of man.
From Charvak to Dr. Kovoor, their whole history is the history of impotence. All that is beautiful has come out of the religious people, the theistic people.
There are three hundred religions in the world – so much variety, so many possibilities. Atheism is just monotonous. It does not even have another variety. You cannot choose; you don’t have anything to choose from. Atheism is just atheism.
And Dr. Kovoor has not said a single thing that is original – eighty years of sheer wastage. Whatsoever Charvak said three thousand years before, the atheists have just been repeating. They are parrots. In religion there is tremendous variety. Mahavira says something, Buddha says something else, Jesus still something else, Mohammed brings another dimension, Moses opens another door, and Zarathustra is calling you to see from his eyes. Tremendous variety, so many dimensions, so many possibilities challenge humanity and bring out the best in you.
Atheism is just uncreative. In fact it has to be so because there can be no creation out of a negative attitude. The negative attitude is more like death than like life. “No” is death; “yes” is life. When you say yes, doors open; when you say no, all doors close. Religion has been very, very productive, and still goes on producing, still is creative, still is not exhausted and spent. And atheism? It has never been alive, a dead philosophy, repetitive.
And the beauty, or the irony of it is that if atheists disappear, theism can survive because it does not depend on atheists. Just look at it. If there is no atheist, there is no problem for one who believes in God, but if there is no believer in God, atheism will disappear. It is dependent; it has no independence. If all the world drops religious attitudes and everybody says, “Yes, we don’t believe in God,” what will happen to atheism? It is a negative attitude; it depends on the theist. The theist said “God is” and the atheist said “God is not.” His whole energy comes from the theist. If theists disappear, atheism disappears, simply, without leaving a trace.
The no cannot exist without the yes, but the yes can exist without the no. That’s why I say yes is powerful. It has its own life; the no has no life of its own.
And it is only stupid people who become entangled with the no so much – people who cannot create. And it is very easy to say no, remember, because nothing is involved in saying no. To say yes is dangerous because then you will have to commit. If you say no, there is no commitment, there is no exploration, you don’t go on any adventure. If you say yes, then the journey starts and you move in danger. It is arduous. A yes-sayer has to go to explore the unmeasured. The no-sayer has stopped himself – he is not going anywhere, he is stuck, he becomes stale and stagnant. He stinks.
Now, the interview proper. The Current asked where he will be after death. Kovoor said, “I will not be anywhere. I do not believe that I have a soul.”
I remember, once Mulla Nasruddin invited his friends to his house. In some moment of excitement in the coffeehouse he was bragging about his generosity, and then somebody said, “Mulla Nasruddin, if you are so generous, why don’t you invite us someday?”
He said, “Come right now, all of you.”
Thirty, forty people followed him. As he reached closer his home, he became afraid of the wife. He said, “Now there is going to be trouble.” He asked his friends, “Wait. You know how things go between a husband and a wife. First let me go in and persuade her and let me release the news by and by. Forty people, suddenly – she may drop dead. Wait.” So they waited.
He went in and told his wife, “A few people are waiting outside. Simply go and tell them that Mulla Nasruddin is not at home.”
She said, “What are you saying? And you have just come with them! And I have seen you coming!”
He said, “Forget about that; now this seems to be the only way out of it. Go and just tell them that he is not at home.”
So she went and she said, “What are you doing here? For whom are you waiting? Mulla is not at home.”
They said, “Are you kidding? He came with us, and he just went in, and we are watching the door and he has not gone out. He must be in!”
Now the wife and the friends started arguing, and Mulla forgot. He came out and he said, “What do you mean? He may have gone out from the back door!”
Dr. Kovoor says, “I believe that I have no soul.” Who is this declaring “I am not”? Even to declare “I am not,” you have to be there. To believe or not to believe is not the point. To declare belief or unbelief, you have to be there.
If there is no soul, then go and ask the same question to a rock. Ask the rock, “Is there a soul or not?” and the rock is not going to say, “I don’t believe in any soul.” The rock will not say anything; there is nobody to deny or affirm. In fact, you cannot deny yourself. It is not possible. You cannot say “I am not.” It is self-contradictory.
He says, “I will not be anywhere.” It is impossible not to be anywhere. You will be somewhere. You are somewhere, Dr. Kovoor. Your body may dissolve into matter, your mind may dissolve into the atmosphere – but everything that is in you will be there. Nothing will be lost.
And this concept of soul is just a symbol. It simply shows that you are a unity – body, mind, and something beyond it, because you can watch your own thoughts. Who is the watcher? You cannot be totally identified with your mind. You can see a thought entering in the mind and moving. Who is this seer?
He has never tried meditation, it seems. A simple technique would be of tremendous help to him. Although he is eighty, it is never too late. A little technique of just sitting silently and watching will make him aware that the body is there as the outer shell, then thoughts are there as the inner shell, and there is at the very hub just a witnessing, just awareness. That awareness is soul. That awareness will be somewhere, because it is somewhere right now. It cannot disappear; nothing ever disappears. Forms change; the reality remains. But he says, “I do not believe.”
That’s what I mean when I say he is not a rationalist. A rationalist will never talk in terms of belief or no belief. He will talk in terms of experience. He can only say, “I have not experienced yet, so how can I say without experiencing whether there is a soul or not? And I am not dead yet, so how can I say?”
Socrates was dying, and somebody asked, “Are you not afraid, Socrates?”
He said, “Why should I be afraid? Because I don’t know what is going to happen? The first thing: maybe the atheists are right. Listen,” he says, “perhaps atheists are right and I will simply disappear. Then there will be nobody left, so why fear? For whom to fear? There cannot be any anguish for me, because I will not be there. If atheists are right, then I will not be, and when I am not, fear cannot exist. I will not be tortured. Or maybe theists are right and I may continue. And if I continue, then why fear? I will be there. So I will see what happens, but I have not yet died. Wait, let me die. Only then will I know whether I survive or not.”
This is pure rationalism. A rationalist cannot assert such things, that “I don’t believe in a soul.”
Then, The Current asked him, “Does Osho have a soul?” It amused me very much. How can you ask somebody else about my soul? And he could not even gather courage to say, “How can I know about Osho? He may have, may not have.” What he answered is sheer nonsense. He said, “I do not know much about Osho.” As if by knowing much about me he will know whether I have a soul or not. Even if you live with me for a hundred years and you know much about me, you will not know me. Knowing much about me will not help because there is no way to enter into me, you can only watch my behavior. You cannot see me; you cannot enter into my interiority, into my innerness – and that innerness is what soul is.
Matter has only an outside; matter has no inside. Listen to it attentively: matter has no inside. You can break matter and you will find the same matter inside that you found on the outside. It has no inside; matter only has an outside.
But a man has an inside. I say “I love you.” You can cut me and try to find out where love is, and you will not find it. Of course Dr. Kovoor talks, says things, asserts, makes statements, but if we cut him we will not find any thinking inside, no thoughts, not even this thought that “I don’t believe in the soul.” When you cut a man, the inside disappears. When the man was there in his organic unity, the inside was there. The inside is what we mean by “soul.”
How can you know my inside? Only I can know it. He does not even know his own inside; he has never been there. He is an extrovert; he has never entered his own temple. He has never come to his own innermost shrine. He has not encountered himself.
And he says, “I do not know much about Osho.” That’s why he cannot say whether Osho has a soul or not. Knowing “about” won’t help. Unless you know yourself, it is not going to help. I can say that Dr. Kovoor has a soul because I have come to know my own soul. In that very recognition I have recognized the soul of everybody. Notwithstanding what he says, I can say he has a soul, because I have come to know my soul. I don’t know much about him either, I have only seen his photographs, but I can say he has a soul, because his eyes show fire, sincerity. He is a sincere man – more sincere than your Satya Sai Babas. That much I have to concede: he is a sincere man.
Sincerity shows his soul. He is an honest man. He has not deceived anybody. He may be deceived himself; that is another matter. He is deluded; that is another matter. But he has never deceived anybody. He has a soul, a very sincere, religious soul.
But I can say that, not because I know much about him, but because I know myself – that’s why I say it. He cannot say anything about me because he does not even know himself.
It is not a question of knowing about me. If you ask me about somebody in China whose name I have never heard, if you say, “A certain man, Ching-chang, does he have he a soul?” I will say, “Yes, if he exists, he has a soul.” I have not even heard his name, and I don’t know whether Ching-chang can be a Chinese name or not – it looks Chinese – but if Ching-chang exists, he must have a soul. That much is absolutely certain. It is not certain because I know anything about Ching-chang. I have not even seen his photograph, I have never heard about him, I have just invented the name here, now. But I can say he has a soul – if he exists at all – because I know: I know myself. Knowing myself, I have known all human beings. Knowing myself, I have known the whole of life. Not only do I say that you have a soul and that Dr. Kovoor has a soul, I say trees have a soul, and animals and birds.
And I say to you the whole of existence is full of soul. That’s what we mean when we say “God is”: existence is full of soul. Existence has an interiority; it is not just the surface. It has a depth, it has meaning. It is not a chaos; it is a cosmos. It has a destiny, a direction. It is going toward a certain fulfillment. It is moving toward an orgasm, ecstasy.
And then he goes on saying – which was not asked, hence I call him senile – “But the cult spread through him shows the mental derangement of his devotees. It is as bad as the Hare Krishnas.” Now the question was about me, not about my devotees. A rationalist will stick to the question. There is no need to go to my devotees. He does not know much about me, and I think he does not know anything about my devotees, about my disciples. He may have heard some rumor, but that is not the way of a rationalist. He should come here, he should see my devotees. And seeing from the outside won’t help much. He should dance with them. It will be a beautiful scene – eighty-year-old Dr. Kovoor dancing, Kundalini-ing.
And he says that “the cult spread through him shows the mental derangement of his devotees.” This shows many things. First, he believes that the mind can be in a derangement. That means he believes there is a certain arrangement of the mind. Arrangement brings soul back; arrangement brings God back. If you say the mind is deranged you accept some criterion, you say that there is a certain way in which the mind is arranged rightly – otherwise you cannot say this is deranged. You have a certain concept of how the mind should be. If you have some concept of how the mind should be, you have brought a value in from the back door. This cannot be allowed for a rationalist.
How should the mind be? Harmonious? Loving? Compassionate? Intelligent? How should the mind be? And if there is a “should,” then existence is not accidental. Then you have a value. And if you have a “should” about the human mind, why should you not have a “should” about the whole?
He is not a rationalist at all, poor fellow. He does not know anything about rationalism. He has not done his homework. He may have collected a little bit from here and there, but he does not know the intensity of a rationalist’s intelligence.
A rationalist is more like Sartre; he will say everything is meaningless. A rationalist will be more like Samuel Beckett – absurd. Samuel Beckett’s plays go on, move in absurdity, because the whole of life is absurd. There is no possibility of any coherence, meaning. All is mad. So somebody asks you about A and you talk about B; that too is okay because there is no way to know what is okay. There is no way to judge what is what. It is a chaos.
Samuel Beckett’s famous play, you may have heard of it or read it, is called Waiting for Godot. Two vagabonds wait under a tree; they wait for Godot. Nobody knows who this Godot is – it is “Chang-ching.” The word looks like God – Godot – but it is just apparent. Nobody knows exactly. They also don’t know, but they wait – and every day they wait.
Again in the morning one says to the other, “What do you think? Will he be coming today?” and the other says, “I hope so. He should be coming by now. We have waited long enough.”
By the evening they become tired and one says, “It is too much now – enough is enough. Why should we continue waiting?” and the other says, “Yes, why should we continue waiting?” Then one says, “Now we should stop waiting; we should go,” and the other says, “Okay, we should go.”
But they never go. And nobody raises the question “We decide to go but we never go.” It is an absurd world.
Somebody asked Samuel Beckett, “Who is this Godot?” He said, “If I knew, I would have written it in the play myself.”
And this way it continues: Godot never comes. Abruptly the play starts, abruptly it ends. And those two persons go on waiting. For whom are they waiting?
All waiting is hopeless. If you are really a rationalist, then you cannot hope. If you hope, you bring God in. God is the hope, soul is the hope, the possibility of growth is the hope.
Now, he says my disciples are mentally deranged. Then he must have some criterion. What criterion is there? Is Dr. Kovoor the criterion? If people are like him, then are they rightly arranged? Then he seems to be the ultimate value. Then Mahavira was deranged because he walked naked; Kovoor has never walked naked. Then Buddha was deranged because he left his kingdom and beautiful women and a child and all the pleasures – abnormal, deranged. Then Jesus was deranged because he was saying that he was the son of God. What nonsense! God does not exist, so how can his son exist? He must be hallucinating.
One of the very famous thinkers of the West, Albert Schweitzer, wrote a book on Jesus to protect him against the psychoanalysts’ attack, because Schweitzer was afraid that sooner or later the psychoanalysts were going to say that Jesus is deranged, is mad. In 1914 he wrote a book to protect Jesus. He tried hard, but he could not come to a positive conclusion. The conclusion that he arrived at was this: that there are not enough facts to prove that Jesus was mad. This was the conclusion – of a follower! Not enough proof to prove that Jesus was mad – very negative! He says we cannot prove that he was insane, but we also cannot prove that he was sane. This is even worse. At least if you call a man insane, something is settled. Now this is putting him in limbo, hanging in between – sane or insane? And who is the criterion and how do you create the criterion?
My disciples are the sanest people possible on the earth because they are not accumulating insanity. That is the whole secret of catharsis. He must have heard that my disciples scream and shriek and shout and dance and go mad. He should come!
Madness is when it is beyond your control. Have you watched my disciples meditating, shrieking, shouting, going crazy? Then suddenly Chaitanya orders them, “Stop!” And they stop. Go to a madhouse and say loudly, “Stop!” Nobody will stop. That’s how you judge madness. This is a willed madness; they are in control. They are doing it; it is not happening to them. They are going into it. They are releasing the pent-up energy.
People go mad because they don’t release. Then the energy goes on accumulating and it becomes too much. One day it explodes. Then Chaitanya will go on saying, “Stop! Stop!” and you will not stop, because you cannot stop; now it is beyond you.
If Kovoor goes mad he will not listen to “Stop!” If my disciples go mad, if somebody comes and says, “Stop!” they will immediately stop. It is within their power. It is catharsis; it is not madness.
And it seems he has not heard anything about modern trends in psychotherapy. He does not know anything about Arthur Janov’s primal therapy. He does not know anything about encounter, growth groups, humanistic trends. He does not know anything about psychodrama. He has not heard anything. He is a very, very ancient, dead man. He is not contemporary at all. It seems he has not read anything other than Charvak and Epicurus and Karl Marx. He is out of date.
Dr. Kovoor, you are dead! You don’t know anything about what is happening in the world; you are not a contemporary.
These people here around me are going to be the sanest people in the world because they are not accumulating. They have come to know a secret: how to release and how to drop everything that goes on accumulating inside, and always remain virgin, fresh, young – sane. Sanity does not have anything to do with control. Sanity is a natural state. If you control anger, one day suddenly you will find it has overpowered you. Release it.
I believe in release, in catharsis, because I believe that is the only way to remain sane. To remain sane in an insane world is a difficult thing because people all around are stuffed with all sorts of illnesses – anger, sex, jealousy, possessiveness, hatred. They have been taught to control themselves from their very childhoods. They have become just like volcanoes; they are sitting on the volcano. People are not sane; people are insane.
Animals are saner, trees are saner – and I am teaching you to be natural. And to be natural is to be in tune with existence. To be natural, to be spontaneous, is to be religious.
And he says, “It is as bad as the Hare Krishnas.” No, there too he is not right. It is worse than Hare Krishna. The Hare Krishna people are very simple, almost simpletons. They don’t know anything about life. Prabhupad has attracted the lowest, the stupidest people of the world, foolish people. No, sir, this is worse than that. These people around me are very intelligent. These are not simpletons; these are very intelligent people.
And Hare Krishna is not going to bring any revolution in the world. It is traditional. What I am doing is worse, Dr. Kovoor. It is going to bring a tremendous revolution in the world. It is going to shatter your old world completely. I am creating atomic explosions – sooner or later they will explode all over the world. They will shatter your whole society, your whole so-called civilization. They will shatter the whole past. These are totally new beings.
I am helping a new world to be reborn, a fresh consciousness, a new consciousness.
Hare Krishna people are nothing. Maybe a sort of entertainment, amusing, eccentric, but they have no future. They have a past. My people have no past; they have a future.
And the future is always dangerous – because if the future is allowed, the past has to be dropped. Only by dying to the past does one become available to the future.
I would like Dr. Kovoor to come. Come here, taste some energy from my people – although it is very late, but better late than never. If you can have a taste of something of the beyond before you die, it will be good. Sooner or later, Dr. Kovoor, you will be dying. It is better to have some preparation. It is better to be ready for an after-death life. It is possible.
And when I say it is possible, I am not talking theoretically. I am a very practical man, down-to-earth. I am a Jew! – I mean business. If you come here and allow me to dismantle you a little, to destroy you a little, I can create you again. This is a promise.

OSHO Ecstasy: The Forgotten Language

OSHO Ecstasy: The Forgotten Language # 6 TRUST YOUR NATURE Question 4

9 MAGGIO 2016
It is found that remembrance of “beloved’ or “darling” is more spontaneous and easy than the remembrance of “God” or “the supreme self.” Why is it so?
It is so simple. Why should it not be so? Your beloved is real; your God is just a bogus concept, empty, immaterial, just a word. If you go deep in it, there is nothing in it. Your God is just a word; your beloved is a reality. My God is a reality; your God is not a reality. Your God is just a word heard unconsciously; it goes on reverberating, vibrating in you, but it is just a word. What does it mean? It has no meaning. Your beloved, of course, is significant.
That’s why I say forget about God the concept, the word, the theological idea; rather love, love your beloved, and love her so deeply, or him so deeply, that a moment comes when you can feel the beloved not as the body but as the soul. That will be the door of the temple of God. Love totally, and through total love, prayerfulness becomes, by and by, a natural phenomenon. Love is transformed into prayer. Each beloved, each lover, becomes a window to existence.
So I don’t teach you to go against love. I teach you to go through love. That is the whole difference between my teaching and the teaching of the traditional, so-called saints. I teach you to go through love; that is natural. But go so totally, be so utterly lost in it that by and by it is not just a superficial thing; you can start feeling the soul of the other. In that moment, you will be able to see the whole of existence filled with soul.
If you have looked into the eyes of your beloved and seen something of the ineffable, the indefinable, then look at the tree and you will see the same thing there too. Then look at the rose and you will find the same eyes there too. Then run around and you will see he is everywhere. But the first glimpse will be in your beloved, and that is natural.
Love is the natural way to godliness.
Two very small boys were playing marbles together when a very, very pretty little girl walked by. One of the boys exclaimed fervently to his pal, “Brother, when I stop hating girls, she is the one I am going to stop hating first!”
From the very childhood, from the very beginning, love takes a grip on you. Maybe you are not yet able to define it, maybe you can still think only in terms of hate, that you will “not hate” this person. It is a negative definition of love; still love is negative. By and by it will become positive. By and by even the positivity will disappear; it will become existential. Then it is prayerful.
If you can go on diving deep into love, one day you will find that you have arrived at God.
Mistress Mulla Nasruddin complained to the school principal that her thirteen-year-old son seemed to be spending most of his time staring at the girls in their summer miniskirts.
“Don’t worry,” were the principal’s reassuring words. “He is just going through a stage that won’t last more than the rest of his life.”
Love is something that lasts your whole life. You begin in love; you should end in love – then the circle is complete. You are born out of love; you should die in love – then the circle is complete.
But your God is bogus, your God is out of fear; or your God is just a concept given by others to you.
A little girl – a 1974 model – had been on dozens of jet planes in her time, but this was her first overnight journey in an upper berth of a Pullman car. Somewhat frightened, she called out at regular intervals to her mother below, “Mommy, are you there?”
After many hours of this, a gentleman across the aisle piped up, “Yes, mommy is here. And I am here too. We are all trying to get a little sleep. So for heaven’s sake, stop that confounded noise.”
There was a moment of silence, and then a quavering little voice called out, “Mommy, was that God?”
That’s your concept of God: fear. Your God means your father magnified; your headmaster magnified, or the head constable. What do you mean by your God? You don’t have any experience.
Rather than thinking of God as your father, it is better to think of God as your beloved – because a father is an authoritative figure, unnatural, social, formal. Once it never existed; once again it may disappear. It is better to think of God as your beloved, and it is better to move through the beloved toward the ultimate beloved. And you will be moving naturally, spontaneously, and there will be no repression, and there will be no unnecessary harshness in your lifestyle – you will not become a masochist.
And if you can go to God laughing, why go weeping? If you can go to God dancing, then why not go dancing? I don’t teach you a God who is against life and love. I teach you a God who is the very depth, the very ground of life and love.
You can drop the word God if it creates trouble for you. Replace it with love, and let love to be with a lowercase l, not with a capital L. Don’t make much fuss about it. A lowercase l, ordinary love – the love that happens between two friends, that happens between a husband and wife, that happens between a child and a mother, that happens, always happens, in relationship.
Become more and more loving and you will be closer to God, more and more close. The day your whole being is a state of love, you have arrived: God is revealed to you. Yes, Jesus is right when he says, “God is love.” But my insistence is even more than Jesus’. I say, “Love is God.” Jesus says God is love; I say love is God. And the word God has become very dirty because it has been used and misused by politicians and priests for so long. It is a dirty word now; you can drop it. Love is fresher, more virgin, more existential, more true.
Love, and whomsoever you love, you will find he has become a god. Love, and you will always find God in the end.
Enough for today.

Ecstasy: The Forgotten Language

OSHO Ecstasy: The Forgotten Language # 6 TRUST YOUR NATURE Question 3

5 MAGGIO 2016
While I was roaming around near Mumbai, I stopped at Muktananda’s ashram for a couple of days. Unexpectedly, while I was there he poured on me much grace and very special attention, even though the first thing I said was that I am a disciple of Osho. I felt honored by him yet was a bit uncomfortable. Mainly, I felt guilt towards you. I am back now with you but very confused. Please help me.
First thing, whatsoever you do, never feel guilty – whatsoever you do. To go to Muktananda’s ashram is not a sin. It may be your karma, but it is not a sin! You have not violated any rule, because I don’t have any rules. How can you violate them? I don’t give you rules, because you are such neurotic people that out of the rules you will create guilt. Never associate guilt with me, around me, in association with me. I don’t want you to make, to create, any guilt, to ever feel guilty. Whatsoever you do, do it totally.
Now, you have been to Muktananda’s ashram: you should have been there totally. You must have been thinking about me there, and you must have been feeling guilty. You have been taught wrong things.
To be with me is not a monogamy. It is not a husband-wife relationship – that the wife cannot look at another man or the husband cannot look at another woman. I make you absolutely free. How many times do I have to repeat it? You can go to Muktananda or anywhere – you can even go to hell. And if you wander around Mumbai too much, suddenly one day you will find yourself in hell, remember – because a direct route goes from Mumbai to hell!
And this is surprising, how you managed to reach Muktananda’s ashram by wandering around Mumbai. It is far away from Mumbai. But it may be the same guilt: you cannot even take the responsibility that “I went.” You cannot even say that? How poor. You cannot even take your responsibility that “I went to Muktananda’s ashram.” You say, “While I was roaming around near Mumbai, I stopped at Muktananda’s ashram – for a couple of days”! Just look at the absurdity.
Be responsible. If you have been there, you have been there, and nothing is wrong in it. Muktananda is also God; maybe a mediocre god but still a god. You are allowed to go to mediocre gods too. And don’t feel guilty, because you are already punished – Muktananda is a punishment! What more punishment do you need?
Remember responsibility always. Whatsoever you do, do consciously; don’t wander. The questioner is trying to say that it was not conscious, deliberate – “by chance.” But nothing is by chance; everything is your responsibility. Don’t be accidental. This is one of the ways – how we try to throw responsibility onto others’ shoulders. Your act is your act. Next time, please, if you go, there is no need to wander so much. You can go directly.
And then “a couple of days” – just by wandering. A couple of minutes may have been okay, but a couple of days means you wanted to be there. But nothing is wrong in it. What I am insisting on is: accept it, that you wanted to be there.
And it is good. I know how you feel. You are shopping for a guru, and it is a supermarket. There are many gurus in the world, and how can you just decide that this man is the right one? You will have to go here and there; sometimes to Muktananda, sometimes to Sai Baba, sometimes to somebody else – nothing wrong in it!
If something of me has penetrated your heart, you will come back. If not, then it is good that you don’t come back. If something beneficial happens to you there, then allow it to happen, with all my blessings, because that is what we are trying to do. If it happens in Muktananda’s ashram, good. It should happen, that is the point. I do not have any obsession with Pune, that it should happen in Pune. If your enlightenment happens in Muktananda’s ashram, very, very good. I will be happy, tremendously happy it happened. Pune is not the point. This small piece of land.how many people can become enlightened here? The whole world is yours; become enlightened anywhere you want, choose any place.
And it is natural for the mind to go here and there. One wavers a little and then by and by one settles. And it is good that one should waver a little. So don’t force yourself. If the idea arises, which is natural, to go and visit some other ashrams and see what is happening there. You may be just deceived here. Who knows? I may be just a fake, a fraud. So who knows? Just go and see what is happening there. Maybe something is really happening there and you are benefited. Good. If not, I am available here; you can come back. But don’t create any guilt.
“Unexpectedly, while I was there he poured on me so much grace and a very special attention, even though the first thing I said was I am a disciple of Osho.” That’s why! It is so simple and so political; there is nothing much in it, it is not a mystery. Next time go without wearing orange, without a mala, shave your head so he cannot recognize you; and then see.
Mulla Nasruddin died. He went to heaven, but of course, as you are worried about going to some other ashram. He lived a few days in heaven and then he said to God, “I have never seen hell. And who knows, maybe things are better there. And rumors have come that they have air-conditioned it and much dancing and drinking goes on there and all the beautiful people of the world are there. Here there are only sad saints, holy people, sitting dusty and dirty under the trees. No song – not even a newspaper! No radio, no TV. And rumors are that all the politicians are there and all the scientists are there and they have created a beautiful place.”
God said, “You can go and see and have a visit,” and a two-days’ visa was given to him.
He went and he was received with great celebration. And it was really beautiful; he had never even dreamt of such a beautiful place. He thought, “What nonsense! Even God would enjoy being here. Nobody knows that hell has changed completely, and we go on believing in old books where heaven was praised and hell was condemned. Now things are totally different; things are the other way around!”
For two days he enjoyed it. He gambled and drank and danced, and all the beautiful women from Cleopatra to Marilyn Monroe – all were there. And it was tremendously beautiful, and two days just passed like two seconds. He was very sorry.
He went back and said to God, “I don’t want to be in heaven. Please give me a permanent visa; I want to go there.”
God said, “But remember, once you have a permanent change of your address, you will not be allowed to come back.”
He said, “Who wants to come back? Don’t waste time! And I don’t want to go through the red tape. Give me an order immediately. I want to go to hell, and I don’t want to stay here a single moment.”
And of course, it was arranged. He reached hell, and suddenly almost a dozen devils jumped on him and started beating him. He said, “What are you doing?” And he looked around; that beautiful scene was not there – and fire and flames. He said, “This looks like the old hell. Have I missed something? Have I reached the wrong place?”
They said, “No, you are in the right place.”
“But,” he said, “just the other day I was here for two days and it was so beautiful.”
They laughed and said, “That was not the real hell. It was just a showpiece for the visitors. Now you have come here as a permanent resident; now you will know the real thing.”
Next time, don’t talk about me. If you talk about me, certainly, it is simple and diplomatic that much grace and love and attention should be given to you.
And it worked too: “I felt honored by him.” Special attention – who will not feel honored? Here I never give any special attention to anybody. Even if you want to see me you will have to wait for days. An appointment is not so easy, and I don’t pay any special attention to anybody, because I really mean to work here, I mean business.
Special attention is given to you just to buttress your ego, and that’s how things go on. The guru buttresses the ego of the disciple and the disciple buttresses the ego of the guru – a mutual understanding and things go well and everything runs smoothly. They go on lubricating each other.
Here, there is nothing of that sort. I am very businesslike. I don’t give any special attention to you, because the very desire to get special attention is wrong. What are you going to do with the special attention you get? You will feed your ego. Everybody wants to be specially attended to. Why? – because everybody wants to be somebody special.
So of course, there is nothing mysterious in it: “I felt honored by him.” The special attention worked on your ego.
If you want to be here with me, remember, I am not playing any game of the ego with you. Things are straight, direct. You are here to dissolve yourself, and I am here to help you die. It is going to be arduous, but all growth is painful.
But if you want children’s toys, then you can go anywhere you want to. Maybe you need them right now. Maybe you are still childish, juvenile, not a mature person. Then you will need something like that.
But never feel guilty. I don’t want you to feel guilty for anything, whatsoever it is. Unconditionally, I want to say to you that I don’t want to create guilt in you.

 OSHO Ecstasy: The Forgotten Language

Osho Ecstasy: The Forgotten Language #6 TRUST YOUR NATURE Question 2

4 MAGGIO 2016
Is it not harmful to an individual and also to society to live without the barriers of norms? If so, then why do you preach that your sannyasins should live as they like? Mind always goes the wrong way if not restricted.
And who is going to restrict the mind? The mind of the society? Who is going to restrict the mind? The-mind of the dead people, the dead moralists, the dead priests? Who is going to restrict the mind? You? Who are you, except the mind?
The first thing to be understood: up to now humanity has lived under a curse, and the curse is that we have never been allowed to trust our nature. We have always been told, “Trust your nature and you will go wrong.” Mistrust, restrict, control – don’t go according to your feelings. We have been told that human nature is somehow basically evil. This is stupid, this is foolish and poisonous. Human nature is not evil. Human nature is divine. And if the evil has arisen, it has arisen because of restrictions. Now let me explain it to you.
You never see animals going to war. Of course there are fights sometimes, but they are individual fights – not world wars with all the crows of the East fighting with all the crows of the West, or all the dogs of India fighting all the dogs of Pakistan. Even dogs are not so foolish, neither are crows! Yes, sometimes they fight, and there is nothing wrong in it. If their freedom is violated, they fight, but the fight is individual. It is not a world war.
Now what have you done? You have repressed humanity and you have not allowed individuals to be angry sometimes – which is natural. The ultimate total result is that everybody goes on gathering his anger, goes on repressing the anger – then one day everybody is so full of poison that it explodes in a world war. Every ten years a world war is needed. And who is responsible for these wars? – your so-called saints and moralists, do-gooders, the people who have never allowed you to be natural.
Have you ever seen any dog killing another dog? Yes, they fight sometimes – but just fight. Never has a dog killed another dog. Man is the only animal who kills another man. No crow has ever killed any other crow, no lion has ever killed another lion. Man is the only species of animal who kills its own kind. What has happened to man? Has he fallen lower than the animals? Then who is responsible? Only one thing is missing from the animals: they don’t have saints, moralists. Priests – Christian and Hindu and Mohammedan and Jaina – they don’t have. They don’t have temples, mosques, Bibles and Vedas, that’s all. That is the only difference.
There are still a few primitive societies where, down through the ages, murder has never happened, because nobody has poisoned their mind for morality, nobody has trained them to be moral. They are natural people. When you are natural you function harmoniously. Sometimes you become angry, but that is natural – and it is momentary.
A person who never becomes angry and goes on controlling his anger is very dangerous. Beware of him, he can kill you! If your husband never becomes angry, report him to the police. A husband who sometimes becomes angry is just a natural human being, there is no fear about it. A husband who never becomes angry will one day suddenly jump and suffocate you. And he will do it as if he is possessed by something. Murderers have been telling the courts down through the ages, “We committed the crime, but we were possessed.” Who possessed them? Their own unconscious – repressed unconscious – exploded.
Have you watched a simple fact? If you have a picture of a beautiful bitch and bring it to a dog, he will not be interested at all. Dogs are not playboys. Not that they don’t love bitches, they love them tremendously, but they will not be interested in a picture, in pornography – because to create pornography you need saints. 
First repress the sexual instinct, the natural instinct, and tell people that it is wrong and evil. When they repress their sexual instinct, the repressed instinct finds outlets. Now it is difficult to go and watch a beautiful woman passing by on the road. Then what to do? Lock your room and look at the Playboy magazine. That is safer, nobody comes to know. You can hide your Playboy magazine in the Bible and you can pretend you are reading the Bible. Only man is pornographic. No other animal is pornographic. These are simple facts.
Who has made man pornographic? Primitives are not – still are not. Women are naked and move naked – and without any fear. And what type of civilization do you say you are living in? A woman cannot pass through the roads without being pinched on the bottom, without being treated inhumanely. A woman cannot walk in the night alone – and this is civilization! And people are just obsessed with sex twenty-four hours a day.
Who has given this obsession to man? Animals are sexual but not obsessed; they are natural. When sex becomes an obsession, it takes perverted forms; and these perverted forms are rooted in the moralizers and their teachings.
The so-called religious people have never trusted human nature. They talk about trust, but they have never trusted existence. They trust rules, laws; they never trust love. They talk about God, but the talk is just empty talk. They trust in the police, in the courts. They trust in hellfire. They trust in creating fear and in creating greed. If you are saintly and good and moral, you will have heaven and all the pleasures of paradise, firdaus. Or, if you are not moral, then you will suffer hellfire – and eternally, remember, forever and forever.
These are fear and greed. They have been manipulating the human mind through fear and greed. And they want you to become free of fear and greed – and their whole teaching is rooted in it. They don’t trust.
I trust you and I trust your nature. I trust animal nature. If nature is allowed its own course, yes, there will be a little anger sometimes and there will be a little flaring up too, but nothing is wrong in it. It is human and it is beautiful. But there will be no war.
Psychologists say all your weapons are phallic. Because you could not penetrate a woman’s body, you penetrate somebody’s body with a sword. The sword is a phallic symbol. It is beautiful to love a woman, but to penetrate somebody’s body with a sword is ugly. But this is how things have been.
You ask me: “Is it not harmful to an individual and also to society to live without the barriers of norms?” You have lived with barriers and with norms. What has happened? Look at the state of humanity today: it is a neurotic earth, a great madhouse. This is what has happened because of your norms, idealism, perfectionism, morality; this has happened because of all your commandments. The whole earth has turned into a neurotic camp, a big madhouse. And still you are afraid, and still you go on. This is a vicious circle.
It is as if you make a person fast and when he fasts of course he becomes hungry, and he starts looking obsessively for food. Then, thinking and seeing that he has become obsessed with food, you put him in chains, because otherwise he will break into somebody’s kitchen. Now you put him in chains because you say that if he is not put in chains, he is dangerous – he can break into somebody’s kitchen, he cannot be relied upon. Then you put him in chains and you continue forcing him to fast. And then you become more and more afraid because he is going mad. This is a vicious circle. In the first place, why has he become so obsessed with food? Your disciplining him too much with fasting has created this illness. Fasting is not natural.
Yes, sometimes it happens in animals, but they don’t believe in fasting, they don’t have a philosophy of fasting. Sometimes it happens. One day the dog feels sick and he will not eat. This is natural. He simply does not eat because he does not feel like eating. He moves with his feeling, it is not a rule. Nobody has taught him to fast. In fact he will go and eat grass and vomit; the grass functions and helps him to vomit. He will vomit. Nobody has taught him. And he will not eat unless the desire to eat arises again. He moves with nature. When he feels like eating, he eats; when he does not feel like eating, he does not eat. This is what I would call real life.
Sometimes when you feel like not eating, don’t eat. I am not against fasting. I am against the philosophy of fasting. Don’t make a rule that every Sunday you have to fast. That is foolish, because how can you decide that every Sunday you will not feel like eating? Sometimes it may be Friday when you don’t feel like eating. Then what will you do? You will force yourself to eat because it is Friday. When you feel like eating, eat. When you don’t feel like eating, don’t eat. Move with your feeling, and by and by you will be in tune with your nature.
To me, to be in tune with nature is to be religious. My definition of religion is to be in tune with nature. And that is the meaning of the Indian word dharma; it means nature, intrinsic nature. Trust nature and don’t violate it.
But you have been taught to violate it, so when people who have lived starved lives come here, to this place – which is a totally different phenomenon, they have never seen a place like this, no ashram like this has ever existed – they are very surprised. They come here to see sad people, dead people – dragging themselves around somehow, chanting mantras, reading books – and when they see people dancing, men and women dancing together, holding hands; people hugging each other, people so full of love and joy, they say, “What type of religion is this? Religion has to be of the cemetery, it cannot be of life. Religion has to be negative. Men and women holding hands? This is dangerous. We cannot trust men, we cannot trust women. This is dangerous; this is playing with fire. Create restrictions, make Great Walls of China!”
No, I trust nature. I don’t trust your laws. Your laws have corrupted the whole of humanity. Enough is enough! The time has come. Now all the old, rotten religions have to be burned completely and a totally new concept of religion has to arise – life-affirmative, a religion of love and not of law, a religion of nature and not of discipline, a religion of totality and not of perfection, a religion of feeling and not of thinking. The heart should become the master, and then things settle on their own.
If you can trust nature, by and by you become quiet, silent, happy, joyful, celebrating – because nature is celebrating. Nature is a celebration. Look all around. Can you see any flower which looks like your saints? Can you see any rainbow which looks like your saints – or any cloud, or any bird singing, or the light reflecting in the river, or the stars? The world is celebrating. The world is not sad. The world is a song, an utterly beautiful song, and the dance continues. Become part of this dance and trust your nature.
If you trust your nature, by and by you will come closer to the cosmic nature. That is the only way. You are part of the cosmic. When you trust yourself, you have trusted the cosmic in you – through that goes the way. From that small thread, you can reach to the very goal. Trusting yourself, you have trusted existence which has made you. Not trusting yourself, you have distrusted existence which has made you.
Who has given you sex? Of course existence has given you sex. And who has taught you brahmacharya and celibacy? Your so-called saints. Your saints are against existence. Who has given you hunger? Existence. And who has taught you fasting? Your saints.
I am for life and against your saints because your saints are against existence. I teach you to be natural, to be spontaneous. And I don’t teach you repression, restriction. I teach you freedom. If you restrict yourself too much and repress yourself too much, you will die before your death, and then you will live a stale life.
Let me tell you one beautiful story:
They tell about a wise old rabbi in the heart of Russia whose advice was slavishly followed by the members of his synagogue. One morning he was cornered by a troubled follower who explained, “I invested all my savings in two hundred chickens. When I went out to the coop this morning, a hundred of them had died. What should I do?”
“It is the voice of the Lord,” quoth the rabbi. “Say a prayer. Then double the sales price of the chickens you have left and you will not have lost a single kopek.”
But the next morning the villager was back to report, “Another fifty of my chickens perished last night.”
“The ways of the Lord are sometimes mysterious,” said the rabbi. “The fifty chickens that have survived are obviously the finest and the most valuable of the flock. Say another prayer of thanks and again double the sales price and you will not have lost a single kopek.”
Alas! The next morning the last fifty chickens had bitten the dust. “Now what should I do?” wailed the villager.
“My son,” quoth the rabbi, “I have lots more invaluable advice I could give you, but what use would that be to you? You have no more chickens.”
When I look at your so-called religious people, I see they have no more life. No advice can be of any help to them. They are dead people. They should really be in their graves. They are walking illegally. They are ghosts; they are living a posthumous existence. They have committed suicide and are still walking and moving. I feel sorry for them, but these people are dangerous too because they go on doing the same to others that has been done to them by others. They go on teaching the same nonsense to other people. They go on crippling small children, paralyzing new life springs, poisoning new wells. That’s what they can do. That’s all that they know. They have been unable to live; they make others unable to live.
Watch. Never get into the trap of a man who is dead. It is better to be irreligious. It is better not to believe in God and not to go to the church and the mosque and the temple, but be alive – because life is the real church of God. Forget all about God and nothing is lost, but start destroying life and everything is lost – because life is God.
I teach you life, love, because that’s how I see God is.
And these bondages that have been created by religion are just your idea. If you become aware, you can drop them immediately, instantly.
“How come,” the hostess of a kid’s birthday party asked a little girl in attendance, “that your younger brother is so shy? He has not moved from that corner all afternoon.”
“He is not shy at all,” answered the little girl. “He has never had on a necktie before – and he thinks he is tied to something.”
All your religions are just neckties. You are not tied to anything. It is just your idea that you are tied.
Drop all discipline and all ties and start moving – and let God live through you, and let God live through you in freedom. Trust freedom and trust God, and you will never be a loser.
I am not saying there will always be flowers and more flowers in your life. No, there are thorns, but they too are good. And I am not saying that your life will always be sweet. Many times it will be very, very bitter, but that’s how life grows – through dialectics. I am not saying you will always be good. Sometimes you will be very bad, but one thing will be certain about you: when you are bad you will be authentically bad, when you are good you will be authentically good. One can trust, one can rely upon you. When you are angry, one can rely on it that your anger is not false, not cold; it is hot and alive. And when you love, one can rely upon you that it is hot and warm.
Remember, a person who cannot be angry cannot be loving. The roses grow only with the thorns. If you cannot be hotly angry in some moment, you cannot be hotly in love. Because you cannot be hot, you cannot be warm; you remain frozen. And if you have repressed anger too much, you are always afraid to move in love, because who knows?
A man came to me and he said he could not move into deep orgasm while making love – a perfectly healthy young man. What has gone wrong with him? He cannot move into orgasm, or at the most the orgasm remains only local, it does not spread all over his body – and a local orgasm is not of much significance. When the orgasm is total and every fiber of your being throbs with new life – you are refreshed, rejuvenated – for one moment you become part of existence, part of the tremendous creativity that surrounds you. You lose yourself. You are no longer an ego, you melt. You don’t have any boundaries then.
I inquired about his anger. He said, “But why are you asking about anger, because my question is about love? I cannot love deeply.” I said, “Forget about love because first we have to think about anger. Because if you cannot love deeply, that means you cannot be angry deeply.” He was surprised, but that’s how it turned out to be. From his very childhood, he had been brought up in a very religious family and he had always been told not to be angry, to control anger. He has learned to control. He has become so efficient that he does not know that he controls. He has really become a controller. Now the control has become unconscious. He is a very controlled person. Everybody respects him; he will succeed everywhere in society. He is a success, but in his inner life he is a failure – he cannot even love.
I told him, “Start by being angry, because my understanding is that when you are coming to a peak in your orgasm, you cannot allow it, because if you allow it, you are afraid that with it, maybe the anger – the repressed anger – may also be allowed.”
He said, “What are you saying? I always dream that I have killed my woman. And I always dream that I kill her, suffocate her, while making love to her. And I am afraid that if I lose control I will not be able to resist the temptation to suffocate and kill her.”
Now the anger has become a great force inside him. He is so afraid to uncontrol, how can he love? It is impossible. And if you miss love, you will miss prayerfulness and you will miss godliness too.
This repressive society, this repressive civilization has failed utterly. Yet you are not aware.
I have heard a beautiful story:
In the days when Khrushchev – and somehow we miss him – was Mr. Big in the Soviet Union, he often admitted that Stalin occasionally treated him like a court jester or clown, and ordered him, “Dance the gopak!” “And,” Khrushchev would add, “I danced.”
Somebody in the crowd would always cry out, “Why did you let him make a fool of you?” and Khrushchev would demand sternly, “Who asked that question? Stand up!”
Inevitably, nobody answered, and after the appropriate pause, Khrushchev would conclude, “That, comrades, is why I danced.”
Just out of fear: Stalin can kill, Stalin is death. And your priests have been death – representatives of death, not of God.
I represent life. Your priests have been in conspiracy with death and they have crippled life. Your priests talk about God, but it seems they are partners with the Devil. A great conspiracy.
And they have destroyed the whole human mind. They have uprooted you from your feeling part; they have made you hung up in your head. Now you don’t know how you feel; that’s why you cannot trust your feelings and you always have to look to somebody to tell you what to do.
In childhood the parents go on telling you, “Do this” and “Don’t do that.” Then in the school, you have the teacher; then in the university, the professor; then in society, the boss, the politician, the leader. Everywhere you are being told what to do and what not to do. And you are always seeking somebody to dominate you so that you can become dependent – because you don’t know how to get commandments from your own heart, from your own being. You always depend on some authority outside. This is ugly, this is miserable, this should not be.
I am not an authority here, at the most a midwife, but not an authority. I can help you to be reborn, but I cannot dominate you, I cannot dictate things to you. You hanker for it. People come to me and they say, “Osho, tell us exactly what we have to do.” But why can’t you listen to your own heart? You have life bubbling inside you. The spring is there, the source is there. Go in. I can tell you how to go in, I can teach you the devices for going in, but take your commandments from there. There is a Bible inside you – the real book, the Veda, the real knowledge.
Get your instructions from there, and once you start getting your instructions from your innermost core, you will be a free man and a happy man. A free man is happy; an unfree man is never happy. You are not meant to be slaves. You are meant to be masters. That’s why I call my sannyasins “swami.” Swami means a master, one who has taken his reins in his own hands.
Osho Ecstasy: The Forgotten Language

Osho Ecstasy: The Forgotten Language # 6 TRUST YOUR NATURE Question 1

3 MAGGIO 2016
 Risultati immagini per osho
Like all other Indian saints, why do you not like to be the saint of the masses?
I am not an Indian – neither am I an American or a Chinese. I don’t believe in countries and I don’t believe in any political divisions. Because of political divisions, humanity has suffered enough – no more of that nonsense! I have to live somewhere, so I live here, but I don’t belong to India. I am not a nationalist, because all nationalism is in some way or other a form of fascism.
If you think you are an Indian or a German or a Japanese, you are a fascist – and you are a danger to humanity, to peace, to love, to progress. You are not a religious person. A nationalist is never a religious 
person, cannot be. And a nationalist is a neurotic. The whole of human history is enough proof of it.
I am not an Indian – the first thing. And the second thing: I am not a saint either.
You ask me: “Like all other Indian saints, why do you not like to be the saint of the masses?” First, I am not an Indian, and second, I am not a saint. The very claim that one is a saint is a condemnation of everybody else. In that very claim, others are condemned. If I am a saint then you are a sinner – you have to be sinners, otherwise how can I exist? To create one saint, you will need millions of sinners. It is very costly and uneconomical.
I would like a world where the sinners and the saints have disappeared – they are two aspects of the same coin. Lao Tzu says in the Tao Te Ching: “When the world was really natural and religious, there was not a saint and not a sinner.” When the saints entered in the world, sin entered. When you say somebody is a saint, you have started divisions: the good and the bad, that which has to be done and that which has to be avoided. You don’t accept life in its totality; you become a chooser.
And I teach choiceless awareness. I don’t teach any choosing on your part, because whatsoever you choose is going to be a wrong choice – because you will be there as a chooser. Accept the total and don’t go on labeling things – this is good and that is bad.
The division between the sinner and the saint is again an egoistic division. It is very oppressive. It condemns. It is very hateful. A saint looks at you with holier-than-thou eyes: “I am the chosen one, and I am going to heaven and you all are going to hell.” No, that is not my outlook at all.
I declare you are also holy, divine. There exists not a single being who is not holy. To me the word holy means whole. We belong to one whole; we are all holy, we are parts of one universal consciousness, we are ripples of one ocean. That’s what Kabir was saying yesterday: the wave is not different from the ocean. Even the dirty wave is not different from the ocean. Even the dirty wave is as much part of the ocean as is the clean wave.
And what you call dirty and what you call clean are human conceptions. A person can be a saint in one country and may not be thought of as a saint in another. A person can be a saint in one century and may not be thought of as a saint in another. Just think: Mohammed with a sword in his hand. Can any Jaina or Buddhist call him a saint? It is impossible. A sword in the hand? Mohammed cannot be called a saint according to the Jainas and the Buddhists. Can Mohammedans call Mahavira or Buddha a saint, when people are suffering and being tortured and you are just sitting under your bodhi trees doing nothing? What type of sainthood is this? These are escapists, not saints.
You may be surprised to know that Jainas don’t call Krishna a saint. They call him the greatest sinner ever because he persuaded Arjuna to go war. Arjuna was going to become a Jaina monk, he was saying, “I don’t want all this war, all this violence. I want to renounce this world. This is not worth it,” and Krishna persuaded him, “Do your duty. If God has willed it so, let it be so. Simply say ‘amen,’ and go into it. Just become a vehicle, instrumental.”
Arjuna argued and argued, but finally Krishna persuaded him. So Jainas say the whole responsibility of the Mahabharata War, the great Indian war, goes to Krishna. He is responsible for the whole violence.
Do you know what the Jainas have done to Krishna? They have thrown him into the seventh hell. Of course, they are free to do so because they write their own stories. In the Jaina puranas, Krishna is in the seventh hell, the worst hell, and he will have to be there up to the very end of this world.
Now who is a saint? How do you define a saint? And who is going to define it, and who decides the criteria? Different philosophies will define differently.
I am not a saint, because I don’t allow myself to be defined by anybody else. I am just myself. Call me sinner, call me saint – that is your attitude – but I am simply myself. And I leave myself undefined because, to me, reality is indefinable and I am part of reality, as you are part of reality.
When you want to renounce something, renounce definitions, renounce categories. Don’t allow anybody to pigeonhole you.
The moment you know your indefinable quality, you have transcended the world and you have attained to nirvana, you have become enlightened. An enlightened person is not a saint nor a sinner, cannot be. These are the categories of unenlightened people. People who have not yet become aware – they think in terms of good and bad. One who has become aware knows nothing as bad, nothing as good. He is simply a witness to all.
So I am neither an Indian nor a saint.
“Like all other Indian saints, why do you not like to be the saint of the masses?” And who are these masses? These neurotic people all around, this insane world all around – these are the masses? Who are these masses? These people who are blind – these are the masses? This vast darkness all around the earth.?
I don’t belong to the masses; I cannot. I belong to the whole but not to the masses. The politicians belong to the masses – because they have to exploit the masses and they have to lead the masses, of course they have to follow the masses too. If you want to become the leader of the masses, then you have to show that you follow the masses. That is the bribery you have to pay. If you want to exploit the masses, you become the saint of the masses.
I am not interested in any sort of exploitation. I am myself. If somebody wants to partake of the truth that I am, he can come. He can participate in my being.
And remember, I don’t allow an easy approach, because I want everybody to know well that truth has to be paid for. You have to sacrifice much. It is not cheap. And I don’t want to make it cheap. I don’t allow you an easy approach towards me. I will create all sorts of hindrances between you and me. Only those who are really seekers and have an intense fire in them will be able to approach me.
I am not interested in the masses at all. I am not a politician, and I am not interested in becoming a leader of the masses, nor the servant of the masses, because those are just diplomatic games, political games.
I am here, available. If you have the intense desire and thirst, you can approach me. And again I repeat: the approach is not easy. I will hinder you in many ways; I will test you in many ways. Only when I feel that you are really ready to surrender, to sacrifice yourself, only when I see that truth is even more valuable to you than your life, then you belong to me – otherwise not.
This question has come from some Indian who has fallen into the wrong company here. He should not be here, really. He has asked at least fifteen questions, all foolish. But he seems to think that he knows much.
Friend, you are in the wrong company. Escape from here! These are mad people, these are not scholars here, and I am not interested in scholars and I am not interested in pundits and people who think they know. If they know, they know -why should they come here? What are you doing? Such a wise guy, what are you doing here? You should not be here in the first place. You know already? Very good. I am happy that you know. Then go to the masses and help the masses and become a saint of the masses. What are you doing here? Why are you wasting time here?
If you don’t know, only then come to me. And if you don’t know, then don’t ask questions as if you know. Then ask questions out of your ignorance.
These questions are parrot-like things; you simply go on repeating words.
I have heard:
 Once upon a time there was a parrot who could say only three little words: “Who is it?” One day when the parrot was alone in the house there was a loud knock on the door.
“Who is it?” screeched the parrot.
“It is the plumber,” the visitor responded.
“Who is it?” repeated the parrot.
“It is the plumber, I tell you,” was the reply from the outside. “You called me to tell me your cellar was flooded.”
Again the parrot called, “Who is it?”
By this time the plumber became so angry that he fainted. A neighbor rushed over to see the cause of the commotion and, gazing at the unfamiliar face of the prostrate plumber, he asked, “Who is it?”
The parrot answered, “It is the plumber.”
The pundit is a parrot, and a very foolish parrot at that, because parrots can be forgiven, but human beings cannot be forgiven so easily.
If you know, there is no need to be here. If you don’t know, then please never ask questions from your knowledge, from your so-called knowledge. The first lesson here is to know that you don’t know.
And I am not saying that you don’t know. If you know, it is very good; but I am not interested in knowers. 
You can go and teach the masses and help the poor people. It is because of you and people like you that they are still poor, and it is because of you and people like you that they are still living in hell. And they will live in hell unless leaders like you stop serving them. Unless do-gooders like you stop doing good, they will remain in their misery.
But my interest is only in those people who have come to know that they don’t know, that they are ignorant. In India it is very difficult. Knowledge has become part of the Indian blood. For centuries they have been like parrots, repeating shastras, scriptures, memorizing – not knowing anything but feeling very egoistic that they know. Whenever such a person comes here, I am simply surprised: why should he come here? Out of all the places, this place is not for you, people like you – not at all.
Only come here if you can throw your knowledge away outside the gate. Where you leave your shoes, leave your knowledge too, your head too. Only then can you understand what is happening here. If it is not possible for you, there is no need to come.
And I am not interested in the masses, because if you are interested in the masses you have to be manipulated by the masses. I am not in any way a mass man, because I am very individual. I have my own way, my own life, my own style, and I don’t allow anybody to interfere with it. If you want to become a man of the masses, the whole mass interferes with you. They teach you how you should sit and how you should stand, and what you should say and what you should not say, and what you should eat and what you should not eat, and when you should go to bed and when you should get up. They teach you everything.
It is very ironical that the people who think they are leaders of the masses and gurus of the masses in fact are the slaves of the masses. The masses teach them how to be. They don’t have any freedom. And the masses go on looking from everywhere: “Are you really following what the masses want to be followed? Are you really following the idea of the masses, what a saint should be like?” Or if you are not following it, then you become a fallen saint, then you are a sinner.
I don’t allow anybody to dictate my life. I don’t allow anybody’s life to be dictated by me. That’s why I don’t give any discipline to my people. I simply confer freedom on them and the responsibility to be free. Never interfere with anybody’s life, and don’t allow anybody to interfere with your life. Be individualistic. I am not a socialist, I am not a communist. I believe in the individual. I am absolutely an unashamed individualist.
I was moving around the country, I was moving among the masses for many years, but I was surprised to see the fact that the masses try to manipulate you. Rather than learning anything from you, rather than taking anything from you, they try to manipulate you.
Let me tell you one story I was just reading the other day:
Farmer Jones, of Clinton, New Jersey, made history at the State Fair one day when he bought a prize rooster for the highest price ever paid in the history of the poultry trade. When he got it home, however, he found he simply could not control the rooster’s romantic tendencies. Not only the hens, but the ducks, geese, and swans, not to mention a few stray nanny goats and sows, fled before the rooster’s tireless onslaughts.
Farmer Jones finally collared his bird and grumbled, “I did not pay a record price for you to waste your energies on every form of animal life in New Jersey. You are henceforth to confine your activities exclusively to the hens. Keep on the way you are going, and you will die of exhaustion.”
The rooster made light of his owner’s fears, but sure enough, Farmer Jones found him a few mornings later flat on his back, his eyes glazed, his legs straight up in the air, with a couple of buzzards ominously circling closer and closer above him.
“What did I tell you, you darn fool?” roared the farmer. “I knew the life you were leading would get you sooner or later!”
But then, to his amazement, the supposedly expired rooster opened one eye and whispered hoarsely, “Pipe down, will you? When you are trying to romance a buzzard, you have got to play it their way!”
If you want to become a saint of the masses, you can become one only in their way. I am not interested in anybody else’s way. I have found my way and my goal. I only allow people here who are ready to understand me and who are no longer obsessed with wanting to control me or are obsessed with wanting to be controlled by me. I am a free man, and I confer freedom on you. My sannyas is a declaration of freedom. It is not a discipline. It is a freedom.
Osho Ecstasy: The Forgotten Language

Osho Ecstasy: The Forgotten Language # 4 THE FORGOTTEN LANGUAGE OF ECSTASY Question 7

2 MAGGIO 2016

What is enlightenment? Please explain.

I will not, because I cannot. And I cannot because nobody can. You have come a little late. Had you asked me the same question before I became enlightened, I would have had many answers. Now I have none, now I am absolutely dumb about it.

I can show you the path, how to become enlightened, but I cannot say what it is. I can hold your hand to the very door and push you in, but I don’t know what is “in.”

If you are courageous, come, follow me. If you are not courageous, escape as soon as possible, because if you hang around a little longer, it is dangerous. And I am telling you beforehand, so you can never make me responsible for it. Either escape as fast as possible and as far away as possible – to be here is dangerous – or take courage and hold my hand. I can take you into that state of enlightenment, but nothing can be said about it.

It is indefinable, it is ineffable. It is – in fact only it is; nothing else exists. But it is so vast, it cannot be confined to any explanation.

Enough for today.
Osho Ecstasy: The Forgotten Language

Osho Ecstasy: The Forgotten Language # 4 THE FORGOTTEN LANGUAGE OF ECSTASY Question 6

1 MAGGIO 2016 

There are more and more non-moments, periods of no time, especially when talking with others, when suddenly I am not talking anymore, talking is just happening: there is a flow, a sense of power and wholeness, hands move in perfect synchronization with thought feelings, space expands, and there is openness with no sense of separation – and no “I” that is separate.

The front of the body seems to be nonexistent and I am talking with myself.

Are these the here-and-now moments you are talking about, or is there more, or is it a matter of more, more frequently?

These are the moments I am talking about, but Amit Prem is not yet certain; hence the question. There is still a little doubt, and because of that doubt, those moments are not penetrating deep enough to reach to his very core of being. He is still suspicious, still thinking whether they are or not. That too is natural. The whole conditioning of the mind will stand like a barrier. Even at the last moment it will try to create suspicion, to make you ambiguous, to make you unclear, confused. The mind follows you to the very last moment, and it goes on dragging you backward. It is its old habit; it is what the mind has been trained for. I am not condemning it. I am just stating a fact.

It happened:

An inveterate pickpocket finally breathed his last and prostrated himself before St. Peter, craving admission through the Pearly Gates.

St. Peter heard him through courteously, but then decreed, “It is hell for you, my boy. And meanwhile, kindly give me back my watch.”

Now, a pickpocket is a pickpocket! Even at the gates of heaven, while Peter is talking, why not snatch away his watch?

Mind is a habit because mind is a mechanism. So when these moments of herenow start penetrating your being, the mind stands on guard and it says, “Watch, you may be in a delusion. Or you may be hallucinating. Or maybe this guy Osho has hypnotized you” – or something. Suspicion.

Now Amit Prem has to drop this doubting. Nothing else is needed.

He asks, “Are these the here-and-now moments?” Yes, they are. 
And that’s what a master exists for: to help you in those moments when you become suspicious, when you lose clarity, to give you support.

I say to you, yes, these are the moments; but if you become entangled with your suspicion, you will lose them. They are just happening. It is just the beginning. If suspicion comes in, that will be the end of the beginning; then they will die. They are very fragile right now. You should water them with trust, not with doubt – doubt will prove a poison.

So don’t listen to the mind. That is what sannyas is all about. Why do I insist so much for sannyas? So that when these moments start happening, you can trust me. You have always trusted your mind. It is not worth it, but you have trusted it. The master is a device, so there is an alternative: when there is any problem with the mind, you can choose the master or the mind. These are the moments when the master has to be listened to.

Yes, I repeat it again: these are the right moments. But if you get suspicious, if you think about them, you will miss them.

You are saying: “Are these the here-and-now moments, or is there more?” That again is the mind. The whole trick of the mind is the technique of “more.” The mind always says, “There must be more.” If you have money, the mind says, “Have more money.” If you have power, the mind says, “Have more power.” If you are getting moments of meditation, the mind says, “There must be more.” 
“More” is the technique of the mind to confuse you, to never allow you a moment of happiness. The “more” brings misery: “So there is more? So I am not getting enough.” And misery enters. You have compared.

Forget all about the “more.” “More” is a trick of the mind; “more” is the agent of the mind.

These are the moments. Don’t think about the future, don’t think about the past. If you think about the past, the mind will create doubt. If you think about the future, the mind will create ambition. 
These are the two tricks of the mind. Look at the past, it creates doubt. It says, “There have been other moments like this also, but where are they now?” Once you had fallen in love with a woman, and how beautiful it was – and then? Then all disappeared. Maybe these moments are also like that. You have fallen in love with this man and something is happening. It is the honeymoon. The honeymoon cannot be permanent; the honeymoon will disappear.

Amit Prem is a new sannyasin; not yet settled in sannyas, still escaping but cannot escape, still trying hard to figure out what is what and not able to figure it out. It is very difficult.

You cannot figure out what I am doing here. My ways are so contradictory, it is impossible to figure it out. My ways are paradoxical. So I say one thing one moment and I contradict it immediately.

He’s still not settled. He has taken sannyas, but hypothetically: “Let us see what happens. Maybe there is something, maybe there is not. If there is not, then who can prevent you? You can move back.” That’s why this suspicion and unclarity and confusion.

If you settle with me, then the past is dropped. It is difficult and hard to drop the past, but unless you drop the past, the mind will never allow you freedom. The mind is your past; the whole accumulated past is your mind. Drop the past, and these moments will penetrate to the very core. And you will not think about “more,” because you think about more only when these moments have not penetrated to the core. When they have penetrated to the core, there is nothing more. And when there is nothing more, there is bliss and benediction.

Ecstasy: The Forgotten Language

Osho Ecstasy: The Forgotten Language # 4 THE FORGOTTEN LANGUAGE OF ECSTASY Question 5

30  APRILE 2016


I have heard, a man in an orange robe entered the Vrindavan juice bar, barged up to the front of the line, and demanded tea and cake. He paid with a hundred-rupee note and complained about the cost and the long lineup. After choosing the biggest piece of cake and the biggest cup, he took over an old lady’s seat and proceeded to gobble the food. A bystander, puzzled by his behavior, asked the meaning of it.

“Why,” he explained,” Osho said that only a crystallized ego can be dropped.”

There is more possibility to misunderstand me than to understand me. And in misunderstanding, you will find much solace, much consolation.

Just the other day, Mulla Nasruddin came to me, and he said, “Enough is enough – I cannot trust you anymore.”

I said, “What happened, Nasruddin? You have been such a longtime obedient disciple to me.”

He said, “Now it is too much! Just the other day I was at the racetrack. Somebody’s change had fallen, so I was picking it up, and there comes a blind, or mad, or drunk guy, and he saddles me as if I were a horse.”

So I said, “Why didn’t you stand up to him?”

Nasruddin said, “But you have said to accept everything, so I said, ‘Osho says, “Accept totally,” so I will accept it and I try to see now what happens’ – and the madman jumped on me.”

I was intrigued. I said, “Then what did you do?”

He said, “What could I do? I had to run – and I came third in the race! Now this is too much! I cannot trust you anymore!”

There is every possibility to misunderstand me and there is every possibility to find rationalizations. This is how the mind goes on being foolish, the mind goes on playing around, fooling around. It always finds ways to protect itself. If I say drop the ego, you say okay, and you try to drop it; and then the ego becomes your humbleness and you start moving around with your nose up, looking at everybody as if everybody is condemned to hell. And you have that look of “holier than thou” and “I am the most humble man around here.” If I say the ego has to become big, only then it bursts, then you say, “Okay. That’s what we have been always trying. Now you are also supporting it – so far so good.”

When are you going to understand me? When you listen to me, always remember, your mind is there to corrupt it. Unless you are very, very watchful, your mind will pollute it. And mind is so cunning, it can always find a way out. And it is so clever, it can always make rationalizations look like reasons.
Osho  Ecstasy: The Forgotten Language

Osho Ecstasy: The Forgotten Language # 4 Question 4

29APRILE 2016

There was a little polar bear who asked his mother, “Was my daddy also a polar bear?” “Of course your daddy was a polar bear.”

“But,” goes on the little one after a while, “Mommy, just tell me, was my grandfather also a polar bear?”

“Yes, he was also a polar bear.”

Time goes by and the little one keeps asking his mother, “But what about my great-grandfather? Was he a polar bear as well?”

 “Yes, he was. But why are you asking?”

“Because I am freezing.”

I was told my father was a polar bear, I was told my grandfather was a polar bear, I was told my great-grandfather was a polar bear; but I am freezing. How can I change this, Osho?

I happen to know your father, and I happen to know your grandfather, and I happen to know your great-grandfather too; and they were also freezing. And their mothers told the same story to them – that your father was a polar bear and your grandfather was a polar bear and your great-grandfather was a polar bear.

If you are freezing, you are freezing; these stories won’t help. This simply proves that even polar bears freeze. Look at the reality and don’t move into traditions and don’t go into the past. If you are freezing, you are freezing. And this is not a consolation at all – that you are a polar bear.

These consolations have been given to humanity. When you are dying, you are dying. Somebody comes and says, “Don’t be afraid; the soul is immortal.” Now, you are dying.

I have heard about a Jew who fell down on a road and was dying; it was a heart attack. A crowd gathered, and they looked for some religious people, some religious person, some priest, because the man was dying. A Catholic priest came forward, not knowing who the person was. He went close to the dying man and said, “Do you believe? Do you declare that you believe in the Trinity – God the Father, the Holy Ghost and the Son Jesus Christ?”

The dying Jew opened his eyes and he said, “I am dying, and he is talking in riddles. Now what am I to do with this trinity? I am dying. What nonsense are you talking about?”

A man is dying and you console him by telling him that the soul is immortal. These consolations are of no help. Somebody is in misery and you tell him, “Don’t be miserable. It is just psychological.” How does it help? You make him even more miserable! These theories are not of much help. They have been invented to console, to deceive.

If you are freezing, you are freezing. Rather than asking whether your father was a polar bear, do some exercise. Jump, jog, or do Dynamic Meditation, and you won’t freeze, I promise you. Forget all about your father and grandfather and great-grandfather. Just listen to your reality. If you are freezing, then do something. And something can always be done. But this is no way; you are on a wrong track. You can go on asking and asking, and of course your poor mother goes on consoling you.

The question is beautiful, very meaningful, has tremendous import. This is how humanity is suffering. Listen to suffering; look into the problem and don’t try to find any solutions outside the problem. Look directly into the problem and you will always find the solution there. Look into the question; don’t ask for the answer.

For example, you can go on asking, “Who am I?” You can go to the Christian and he will say, “You are a son of God, and God loves you very much.” And you will be puzzled, because how can God love you?

A priest told Mulla Nasruddin, “God loves you very much.”

Mulla Nasruddin said, “How can he love me? He does not even know me.”

And the priest said, “That’s why he can love you! We know you! We cannot love you – it is too difficult.”

Or you go to the Hindus and ask, and they say, “You are God himself.” Not the son of God, you are God himself. But still you have your headache and your migraine and you are very puzzled at how God can have a migraine.and it doesn’t solve the problem.

If you want to ask, “Who am I?” don’t go to anybody. Sit silently and ask deeper into your own being. Let the question resound – not verbally, existentially. Let the question be there like an arrow piercing your heart: “Who am I?” And go with the question.

And don’t be in a hurry to answer it, because if you answer it, that answer will have come from somebody else – some priest, some politician, some tradition. Don’t answer from your memory, because your memory is all borrowed. Your memory is just like a computer, very dead! Your memory has nothing to do with knowing. It has been fed into you.

So when you ask, “Who am I?” and your memory says, “You are a great soul,” watch out. Don’t fall into the trap. Just discard all this rubbish; it is all rot. Just go on asking, “Who am I? Who am I? Who am I?” and one day you will see, the question too has disappeared. There is only a thirst left – “Who am I?” Not the question, really, but a thirst – your whole being throbbing with the thirst – “Who am I?”

And one day you will see you are not even there, there is only thirst. And in that intense, passionate state of your being, suddenly you will realize something has exploded. Suddenly you have come face to face with yourself and you know who you are.

There is no way to ask your father, “Who am I?” He does not know himself who he is. There is no way to ask your grandfather or great-grandfather. Don’t ask! Don’t ask your mother, don’t ask society, don’t ask culture, don’t ask civilization. Ask your own innermost core. If you really want to come to know the answer, go inward. And from that inward experience, change happens.

You ask, “How can I change this?” You cannot change it. First you have to face your reality, and that very encounter will change you.

A reporter was trying to get a human-interest story out of an old, old man at a state-supported home for the aged.

“Pop,” asked the brash reporter, “how would you feel if you suddenly got a letter telling you that a forgotten relative had left you five million dollars?”

“Son,” came the answer slowly, “I would still be ninety-four years old.”

Do you get it? The old man is saying, “I am ninety-four years old. Even if I get five million dollars, what am I supposed to do with it? I will still be ninety-four years old.”

What Buddha says, what Mahavira says, what Christ says, is of no help to you. You are freezing – you are still ninety-four years old. Even if the whole knowledge of the world is poured into your head, it is not going to help: you are still freezing, you are still ninety-four years old. Unless some experience arises in you, some vital experience that transforms your being and you become young again, alive again, nothing is of any value.

So don’t ask others. That is the first lesson to be learned. Ask yourself. And then too remember – because others have put answers there already, so those answers will be coming – avoid those answers. The question is yours, so nobody else’s answer can be of any help. The question is yours; the answer has to be yours too.

Buddha has drunk and he is satisfied. Jesus has drunk and he is ecstatic. I have drunk, but how is that going to help your thirst? You will have to drink yourself.

It happened:

A great Sufi mystic was asked by an emperor to come to his court and pray for them. The mystic came, but he refused to pray. He said, “It is impossible. How can I pray for you?” Said the mystic, “There are a few things one has to do oneself. For example, if you want to make love to a woman, you have to make it yourself. I cannot do it for you on your behalf. Or if you have to blow your nose, you have to blow it yourself. I cannot blow my nose on your behalf; that won’t be of any help. And so it is with prayer. How can I pray for you? You pray. I can only pray for myself.”

And he closed his eyes and moved into great prayer.

That’s what I can do. For me the problem has disappeared, but it has not disappeared through anybody else’s answer. I have not asked anybody. In fact, the whole effort has been to drop all the answers that others have given – very generously.

People go on giving you advice. Very generous they are in their advice! They may not be generous in anything else, but in advice they are very generous, great people. Whether you ask or not they go on giving advice. Advice is the only thing that is given so much and that is never taken. Nobody takes it.

I have heard about two bums sitting under a tree, and one was saying, “I landed into this state because I never listened to anybody’s advice.”

And the other said, “Brother, I landed here because I followed everybody’s advice.”

The journey has to be your own.

You are freezing, I know. You are miserable, I know. Life is hard, I know. And I have no consolation for you. And I don’t believe in consoling you, because all consolation becomes a postponement. 
The mother says to the child bear, “Yes, your father was a polar bear,” and for a little while he tries not to freeze because polar bears are not supposed to freeze. But it doesn’t help. Again he asks, “Mother, was my grandfather also a polar bear?” He is trying to know, “Was there something in my heritage that had gone wrong; that’s why I am freezing?” And the mother says, “Yes, your grandfather was also a polar bear.” Again he tries to postpone freezing, but you cannot postpone it. You can delay a little; but again it is there.

Reality cannot be avoided. Theorizations are of no help at all. Forget theories and listen to the fact. You are miserable? Then misery has to be looked into. You are angry? That anger has to be looked into. You feel sexual? Then forget what others say about it; just look into it yourself. It is your life, and you have to live it. Don’t borrow. Never be secondhand. God loves people who are firsthand. He has never been known to love carbon copies. Just be firsthand, be original, be unique, be individual, be yourself, and look into your problems.

And I can say only one thing to you: that in your problem, there is hidden the solution. The problem is just a seed. If you go into it deeply, the solution will sprout out of it. Your ignorance is the seed. If you go deep into it, knowledge will flower out of it. Your shivering, your freezing, is the problem. Go into it, and warmth will arise out of it.

In fact all is given to you – question and answer both, the problem and the solution both, ignorance and knowledge both. Just, you have to look inward.

Osho Ecstasy: The Forgotten Language