MEDITATION WHEN JESUS WENT UNTO THE MOUNT OF OLIVES.
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JOHN 8
1. JESUS WENT INTO THE MOUNT OF OLIVES.
2. AND EARLY IN THE MORNING HE CAME AGAIN INTO THE TEMPLE, AND ALL THE PEOPLE
CAME UNTO HIM; AND HE SAT DOWN, AND TAUGHT THEM.
3. AND THE SCRIBES AND PHARISEES BROUGHT UNTO HIM A WOMAN TAKEN IN ADULTERY;
AND WHEN THEY HAD SET HER INT HE MIDST,
4. THEY SAID UNTO HIM, MASTER, THIS WOMAN WAS TAKEN IN ADULTERY, IN THE VERY
ACT.
5. NOW MOSES IN THE LAW COMMANDED US, THAT SUCH SHOULD BE STONED: BUT WHAT
SAYEST THOU?
6. THIS THEY SAID, TEMPTING HIM, THAT THEY MIGHT HAVE TO ACCUSE HIM. BUT JESUS
STOOPED DOWN, AND WITH HIS FINGER WROTE ON THE GROUND, AS THOUGH HE HEARD THEM
NOT.
7. SO WHEN THEY CONTINUED ASKING HIM, HE LIFTED UP HIMSELF, AND SAID UNTO THEM,
HE THAT IS WITHOUT SIN AMONG YOU, LET HIM FIRST CAST A STONE AT HER.
8. AND AGAIN HE STOOPED DOWN, AND WROTE ON THE GROUND.
9. AND THEY WHICH HEARD IT, BEING CONVICTED BY THEIR OWN CONSCIENCE, WENT OUT
ONE BY ONE, BEGINNING AT THE ELDEST, EVEN UNTO THE LAST: AND JESUS WAS LEFT
ALONE, AND THE WOMAN STANDING INT HE MIDST.
10. WHEN JESUS HAD LIFTED UP HIMSELF, AND SAW NONE BUT THE WOMAN, HE SAID UNTO
HER, WOMAN, WHERE ARE THOSE THINE ACCUSERS? HATH NO MAN CONDEMNED THEE?
11. SHE SAID, NO MAN, LORD. AND JESUS SAID UNTO HER, NEITHER DO I CONDEMN THEE:
GO, AND SIN NO MORE.
Religion always deteriorates into morality. Morality is dead religion. Religion
is alive morality. They never meet, they cannot meet. because life and death
never meet light and darkness never meet. But the problem is that they look very
alike -- the corpse looks very like the living man. Everything is just like when
the man was alive: the same face, the same eyes, the same nose, the hair, the
body. Just one thing is missing, and that one thing is invisible.
Life is missing, but life is not tangible and not visible. So when a man is
dead, he looks as if he is still alive. And with the problem of morality, it
becomes more complex.
Morality looks exactly like religion, but it is not. It is a corpse: it stinks
of death. Religion is youth, religion is freshness -- the freshness of the
flowers and the freshness of the morning dew. Religion is splendour -- the
splendour of the stars, of life, of existence itself. When religion is there,
there is no morality at all and the person is moral. But there is no morality;
there is no idea of what morality is. It is just natural; it follows you as your
shadow follows you. You need not carry your shadow, you need not think about
your shadow. You need not look back again and again and see whether the shadow
is following you still or not. It follows.
Just like that, morality follows a religious person. He never considers it, he
never deliberately thinks about it; it is his natural flavour. But when religion
is dead, when life has disappeared, then one starts thinking about morality
continuously. Consciousness has disappeared, and conscience becomes the only
shelter.
Conscience is a pseudo phenomenon. Consciousness is yours, conscience is
borrowed. Conscience is of the society of the collective mind; it does not arise
in your own being. When you are conscious you act rightly because your act is
conscious, and the conscious act can never go wrong. When your eyes are fully
open and there is light, you don't try to get through the wall, you go through
the door. When there is no light and your eyes are also not functioning well,
naturally you grope in the dark. You have to think a thousand and one times
where the door is -- 'To the left, to the right? Am I moving in the right
direction? And you stumble upon the furniture, and you try to get out through
the wall.
A religious person is one who has eyes to see, who has awareness. In that
awareness actions are naturally good. Let me repeat: naturally good. Not that
you manage them to be good. Managed goodness is not goodness at all. It is
pseudo, it is pretension, it is hypocrisy. When goodness is natural,
spontaneous, just as trees are green and the sky is blue, so is the religious
man moral -- completely unaware of his morality. Aware of himself but unaware of
his morality, he has no idea that he is moral, that he is good, that what he is
doing is right. Out of his awareness comes innocence, out of his awareness comes
the right act -- of its own accord. It has not to be brought, it has not to be
cultivated, it has not to be practised. Then morality has a beauty, but it is no
more morality; it is simply moral. In fact, it is just a religious way of
living.
But when religion has disappeared, then you have to manage it. Then you have to
constantly think about what is right and what is wrong. And how are you going to
decide what is right and what is wrong? You don't have your own eyes to see, you
don't have your own heart to feel. You are dead and dull. YoU don't have your
own intelligence to go into matters, then you have to depend on the collective
mind that surrounds you.
Religiousness has one flavour -- whether you are Christian or Hindu or
Mohammedan does not make any difference. A religious person is simply religious.
He is neither Hindu nor Mohammedan nor Christian. But a moral person is not just
moral. Either he is Hindu or Christian or Mohammedan or Buddhist, because
morality has to be learnt from the outside. If you are born in a Buddhist
country, in a Buddhist society, you will learn the Buddhist morality. If you are
born in a Christian world, you will learn the Christian morality. You will learn
from others. and you HAVE to learn from others because you don t have your own
insight. So morality is borrowed; it is social, it is mob -- it comes from the
masses.
And from where does it come to the masses? -- from tradition. They have heard
what is right and what is wrong, and they have carried it down the ages. It is
being given from one generation to another. Nobody bothers whether it is a
corpse, nobody bothers whether the heart beats still; it goes on being given
from one generation to another. It is dull, dead, heavy; it kills joy, it is a
killjoy. It kills celebration, it kills laughter, it makes people ugly, it makes
people heavy, monotonous, boring. But it has a long tradition.
Another thing to be remembered: religion is always born anew. In Jesus,
religion is born again. It is not the same religion that was with Moses. It has
not come from Moses. It has no continuity with the past; it is utterly
discontinuous with the past.
It arises again and again just like a flower comes on the rose bush. It has
nothing to do with the flowers that had come before on the rose bush. It is
discontinuous. It comes on its own; it has no past, no history, no biography.
For the moment it is there, and for the moment it is so beautifully there, so
authentically there. For the moment it is so strong, so alive, and yet so
fragile. In the morning sun it was so young... by the evening it will be gone,
the petals will start falling down into the earth from which they had come in
the first place. And it will not leave any trace behind: if you come the next
day, it is no more there. And it has not left any marks; it has simply
disappeared. As it has come out of nothingness, so it has gone back to
nothingness, to the original source .
Just like that is religion. When it happens in a Buddha, it is fresh, young,
like a rose flower. Then it disappears, it leaves no traces. Buddha has said
'Religion is like a bird flying in the sky, it leaves no foot-marks.' Then it
happens in a Moses -- it is fresh, young again. then in Jesus -- it is fresh and
young again. And when it will happen to you, it will not have any continuity, it
will not come from somebody else -- Christ, Buddha, me; it will not come from
anybody else. It will ARISE in you, it will bloom in you. It will be a flowering
of your being, and then it will be gone. You cannot give it to anybody; it is
not transferable. It cannot be given, cannot be borrowed; it is not a thing.
Yes, if somebody wants to learn, it can be learnt. If somebody wants to imbibe,
it can be imbibed. When a disciple learns around a Master, absorbs the vibes of
the Master, then too it is something that is happening within him. Maybe he gets
the challenge, the provocation, the call from the outside, but that which
arises, arises in him, utterly in him; it does not come from the outside. It may
be like you are not aware that you can sing; you have never tried, you have
never thought about the possibility. Then one day you see a singer, and suddenly
his song starts pulsating around you, and in a moment of awakening you become
aware that you have also got a throat and a heart. And now, suddenly, for the
first time, you become also aware that there has been a song hidden in you, and
you release it. But the song comes from your innermost core, it arises from your
being. Maybe the provocation, the call came from the outside, but not the song.
So the Master is a catalytic agent. His presence provokes something in you, his
presence does not function as a cause.
C.G. Jung is right in bringing a new concept to the Western world. It has
existed in the East for centuries -- the concept of synchronicity. There are
things which happen as cause and effect, and there are things which don't happen
as cause and effect, but just by synchronicity. This idea has to be understood,
because this idea will help you to understand the difference between morality
and religion.
Morality is cause and effect. Your father, your mother have taught you
something: they function as the cause, and then the effect goes on continuing in
you. Then you will teach your children: you will become the cause, and the
effect will continue in your children. But listening to a singer, suddenly you
start humming a tune. There is no cause-and-effect relationship. The singer is
not the cause, and you are not the effect. You have caused the effect yourself
-- you are both the cause and the effect. The singer functioned only as a
remembrance, the singer functioned only as a catalytic agent.
What has happened to me I cannot give to you. Not that I don't want to give it
to you, no -- because it cannot be given, its very nature is such that it cannot
be given -- but I can present it to you, I can make it available to you. Seeing
that it is possible, seeing that it has happened to another man, 'Why not to
me?' suddenly something clicks inside you, you become alert to a possibility,
alert to a door that is in you but you were never looking at, you had forgotten
it. And something starts sprouting in you.
I function as a catalytic agent not as a cause. The concept of synchronicity
simply says that one thing can start something somewhere without it being a
cause. It says that if somebody plays sitar in a room where another sitar has
been placed in the corner, and if the player is really a master, a maestro, the
sitar that is just sitting there in the corner will start throbbing -- because
of the other sitar being played in the room, the vibe, the whole milieu. And the
sitar that is just sitting there in the corner -- nobody is playing it, nobody
is touching it -- you can see its strings vibrating, whispering. Something that
is hidden is surfacing, something that was not manifest is manifesting.
Religion is synchronicity; morality is causal. Morality comes from the outside,
religion arises in you. When religion disappears there is only morality, and
morality is very dangerous.
First, you don't know yourself what is right, but you start pretending: the
hypocrite is created. You start pretending, you start showing that whatsoever
you are doing is right. You don't know what right is, and naturally, because you
don't know you can only pretend. From the back door you will continue doing the
same: that you KNOW it is right. From the back door you will have one life, from
the front door, another. From the front door you may be smiling, and from the
back door you may be crying and weeping. From the front door you will pretend to
be a saint, and from the back door you will be as much of a sinner as anybody
else. Your life will become split. This is what is creating schizophrenia in the
whole human consciousness. You become two, or many.
Naturally when you are two, there is constant conflict. Naturally when you are
many, there is a crowd and much noise, and you can never settle in silence, you
can never rest in silence. Silence is possible only when you are one, when there
is nobody else within you, when you are one piece -- not fragmented.
Morality creates schizophrenia, split personalities, divisions. A moral person
is not an individual because he is divided. Only a religious person is an
individual. The moral person has a personality but no individuality. Personality
means PERSONA, mask. And he has many personalities, not just one, because he has
to have many personalities around him. In different situations, different
personalities are needed. With different people, different personalities are
needed. To one he shows one face, to another he shows another face. One goes on
changing faces.
Watch, and you will see how you go on changing faces every moment. Alone you
have one face. In your bathroom you have one face, in the office you have
another. Have you observed the fact that in your bathroom you become more
childish? Sometimes you can show your tongue to yourself in the mirror, or you
can make faces, or you can hum a tune, sing a song, or you can even have a
little dance in the bathroom. But while you are dancing or showing your tongue
in the mirror, if you become aware that your child is looking through the
keyhole, you change -- immediate change! The old face comes back... the father
personality. 'This cannot be done in front of the child' otherwise what will he
think? -- that you are also like him? So what about that seriousness that you
show to him always? You immediately pull down another face; you become serious.
The song disappears, the dance disappears, the tongue disappears. You are back
into your so-called front-door personality.
Morality creates conflict in you because it creates many faces. And the problem
is that when you have many faces, you tend to forget which is your original one.
With so many faces how can you remember which is your original one?
The Zen Masters say the first thing for a seeker to know is his original face,
because only then can something start. Only the original face can grow, a mask
cannot grow. A false face can have no growth. Growth is possible only for the
original face, because only the original has life.
So the first thing is to know 'What is my original face?' and it is arduous,
because there is a long queue of false faces, and you are lost in your false
faces. And sometimes you may think 'This is my original face.' If you go deep
into it, you will find this again is a false face, maybe it is more ancient than
the others, so it looks more original.
The Zen Masters say: If you really want to see your original face, you will
have to go before birth, you will have to conceive of what your face was before
you were born, or what your face will be when you are dead.
Between birth and death you have all kinds of false faces. Even a small child
starts learning the pseudo tricks, diplomacies. Just a small child -- maybe one
day old, just out of the womb -- starts learning, because he sees that if he
smiles, then mother feels very good. If he smiles the mother immediately gives
her breast to him. If he smiles, the mother comes close, hugs him, pats him. He
has learned a trick, that if he wants the mother to be close to him, if he wants
to be hugged and kissed and talked to, he has to smile. Now the diplomat is
born, the politician is born. Whenever he wants the mother to pull him close...
He cannot call, he cannot talk, but he can wait until she looks at him then he
can smile. The moment he smiles, the mother comes running. Now whether he feels
like smiling in this moment or not is not the point, he wants the mother, he
wants to manipulate the mother. He has a trick, a strategy, a technique which he
has learned: smile, and mother comes. Then he will go on smiling, and whenever
he wants somebody to come close, he will smile. And this face will not be the
true face.
Your smiles are not true. Your tears are also not true. Your whole personality
is synthetic, plastic. The moral person, the so-called moralist, has many
personalities but no individuality. The religious person has individuality but
no personality. He is one. His taste is always one.
Buddha is reported to have said: Taste me from anywhere and you will find the
same taste as when you taste the sea. From this side, from that side, from this
shore, from that shore -- taste the sea from anywhere and it is salty. And
Buddha says: So is my taste. Taste me while I am asleep, taste me while I am
awake, taste me when somebody is insulting me, taste me when somebody is
praising me -- you will always find the same taste, the taste of a Buddha.
The religious person is an individual.
The second thing to be remembered: the moralist is always making efforts to
impose his morality on others -- for many reasons. First: he uses his morality
to manipulate himself. Naturally, he does the same to others; he starts using
his morality to manipulate others. He uses morality for his own strategies,
diplomacies. Naturally, he learns a trick: that if he can enforce his morality
on others, then things will be easier.
For example, if the moralist speaks the truth, his truth is not very deep. Deep
down there are only lies and lies. But at least in society he pretends to speak
the truth. He will try to impose his truth on others also. He would like
everybody else to speak the truth, because he will be very much afraid that if
somebody lies and tricks him, deceives him... And he knows that he himself is
Lying and deceiving people in subtle words, but on the surface he keeps the
truth. And he goes on shouting 'Everybody should be true!' He is very much
afraid. He knows that just as he is deceiving others, others may be deceiving
him.
Bertrand Russell has said that thieves are always against stealing. A thief has
to be against stealing, otherwise somebody will steal things from him. And he
has been making so much effort to steal things from others that if others steal
things from him, then what will be the point? A thief will always shout
'Stealing is bad! Never steal! You will be thrown into hell!' So nobody steals,
then the thief is free to steal.
If nobody speaks untruths, then you can speak untruths and exploit people
easily. If everybody speaks untruths, how can you exploit? Just think: a society
where everybody speaks untruths, and it is an accepted phenomenon that everybody
tells lies. Then you will be at a loss -- you will not be able to cheat people.
Whatsoever you say, people will think you are a liar -- 'Everybody tells lies
here'; nobody can be deceived. So, in his own interest, the liar has to go on
preaching morality. 'Speak the truth, never steal, do this, do that' -- and from
the back door he goes on doing just the opposite. This has to be understood.
If somebody's pocket is picked right now -- somebody steals -- then many will
be there shouting 'Catch the thief! Kill the thief! Who is there?' And many will
shout. Remember, the shouters are just showing one thing: that they are also
thieves. By shouting they are showing many things. One thing is: 'Remember, I am
not the thief, because I am so much against. Nobody should ever think or suspect
me because I am against all of this kind of thing. I am a moral person.' Those
who are pickpockets will shout more, and if the real pickpocket is caught, then
the pickpockets will beat him to show everybody that they are very much against
it.
This is a very very complex phenomenon. A religious person is a totally
different person. He will be able to forgive, he will be able to understand. He
will be able to see the limitations of man and the problems of man. He will not
be so hard and so cruel -- he cannot be. His compassion will be infinite.
Before we enter into these sutras, a few things have to be understood.
First: the concept of sin, the concept of the immoral act. What is immoral? How
should we define immorality? and what is the criterion? One thing is immoral in
India, another thing is immoral in China. That which is immoral in India may be
moral in Iran, and that which is moral in Russia may be immoral in India. There
are a thousand and one moralities. How to decide? -- because now that the world
has become a global village, there is much confusion. What is right?
To eat meat is right? Is it moral or immoral? The vegetarian says it is
immoral. Many Jains have come to me many times and said 'What about Jesus eating
meat? How can Jesus be an enlightened person -- and you say that he is
enlightened -- how can he be an enlightened person? He cats meat.' For a Jain it
is impossible to conceive that Jesus can be enlightened although he eats meat.
Jains have come to me and said to me 'How can Ramakrishna be enlightened? He
eats fish. He cannot be.' Now they have a very definite criterion with them --
vegetarianism.
One Jain monk was talking to me, and he said 'I cannot believe that Jesus or
Ramakrishna are enlightened, they eat meat.'
I told him 'Do you know that there are people in the world who think that to
drink milk is almost like eating meat? -- because it is an animal food. Now,
milk is an animal food. It is almost like blood because it comes out of the
mother's blood. It is also full of live bacteria. There are people in the world,
real fanatics, who take things to the very extreme. They say that milk, cheese,
and butter are all animal foods -- they have to be avoided.'
I asked the Jain monk 'Mahavir used to drink milk. What do you say? He was
drinking an animal food. Was he enlightened or not? Now Indian scriptures say
milk is the purest food -- SATTVIKA -- the MOST PURE food is milk. It is not. It
is an animal food!'
That Jain monk started perspiring when he heard that milk is an animal food.
And he said 'What are you talking about? Milk is the SATTVIK food, the purest
food!'
But I said 'This is the analysis, the scientific analysis. Prove it wrong.
That's why when you drink too much milk your face starts becoming red: milk
creates blood -- it becomes blood in you. That's why milk is so vital. And milk
is a hundred per cent food, that's why children live only on milk. It supplies
everything. It becomes blood, it becomes your flesh, it becomes your skin, your
bone, your marrow; it becomes everything. It is pure animal food. Now how to
decide who is right?'
There are a thousand and one moralities. If you go on deciding, you will be in
difficulty; it will be impossible for you. You will go mad, you will not be able
to eat, you will not be able to sleep, you will not be able to do anything!
Now, there is a Jain sect which is afraid of breathing. To breathe is immoral,
because with each breath you kill many many small cells living around you in the
air. They are true. That's why the doctor has to use a mask, so that he does not
go on inhaling things which are moving around -- infections. That Jain sect is
afraid to breathe. Breathing becomes immoral.
Walking becomes immoral -- there are Jains who don't walk in the night because
they may kill something, an ant or something, in the darkness. Mahavir never
moved in the night, never moved in the rainy season because then there are many
more insects around. Movement becomes difficult, breathing becomes difficult. If
you go on looking around at all the moralities, you will simply go crazy or you
will have to commit suicide. But to commit suicide is immoral!
If you listen to all kinds of moralities that seems to be the logical thing:
just commit suicide. That seems to be the least immoral thing. One act and you
are finished, then there will be no immorality. But that too is immoral. And
when you commit suicide you are not dying alone, remember. It is not killing one
person. You have millions of cells in the body which are alive, millions of
lives inside you, which will die with you. So you have killed millions of
people. When you fast, is it moral or immoral?
There are people who say to fast is moral, and there are people who say to fast
is immoral. Why? -- because when you fast you kill many cells inside, because
they die of starvation. If you fast, then one kilo in weight disappears every
day. You are killing many things inside you. One kilo in weight disappears every
day. Within a month you will be just a structure of bones. All those people who
used to live inside you -- small people -- they have all died. You have killed
all of them.
Or there are people who say to fast is like eating meat. Mow... very strange.
And that is true, there is a logic to it. When one kilo in weight disappears,
where has it gone? You have eaten it! Your body needs that kind of food every
day. You go on replacing it with outside food. If you don't replace it with
outside food... the body goes on eating because the body needs; for twenty-four
hours, the body has to live. It needs a certain fuel. Then it starts eating its
own flesh. To be on a fast is to be a cannibal.
These moralities can drive you mad! There is no way to choose. Then what is
moral to me? To be aware is moral. What you are doing is not the question. If
you are doing it in full awareness, then whatsoever it is -- it is irrelevant
what it is -- irrespective of the fact of what it is, if you are doing in full
awareness, it is moral. If you are doing unawares, unconscious, then it is
immoral.
To me, morality means awareness.
The French language seems to be the only language which has only one word for
two words: conscience and consciousness. That seems to be very very beautiful.
Consciousness is conscience. Ordinarily, consciousness is one thing and
conscience is another thing. Consciousness is yours. Conscience is given to you
by others: it is a conditioning.
Live by consciousness, become more and more conscious, and you will become more
and more moral -- and you will not become a moralist. You will become moral, and
you will not become a moralist. The moralist is an ugly phenomenon.
Now the sutras:
JESUS WENT UNTO THE MOUNT OF OLIVES.
He always used to go to the mountains whenever he would feel that his
consciousness was becoming dusty, his mirror was covered with dust. He would go
to the mountains in aloneness to cleanse his being, to cleanse his
consciousness. It is like you take a bath, and after the bath you feel the body
is fresh, young.
Meditation is like an inner bath. To be alone for a few moments every day is a
must; otherwise you will gather too much dust, and because of that dust your
mirror will not reflect any more, or will not reflect rightly. It may start
distorting things.
Have you not watched? A single dust particle goes in your eye, and your vision
becomes distorted. The same is true about the inner vision -- the inner eye --
so much dust goes on collecting, and dust comes from relationship. Just as when
you travel on a dusty road, you collect dust; when you move with people who are
dusty, you collect dust. They are all throwing their dust all around, they are
all throwing wrong vibes -- and they cannot do anything, they are helpless. I am
not saying that you condemn them. What can they do?
If you go to a hospital and everybody is ill in the hospital, and if they are
throwing their infections all around -- they can't help it. They breathe and the
infection goes out. Have you not seen it when you go to the hospital to see
somebody? Just one hour in the hospital and you start feeling a kind of
sickness, and you had come perfectly healthy? Just the smell of the hospital,
just the faces of the nurses and the doctors, and the medical instruments, and
that particular hospital smell, and people who are all ill, and the whole vibe
of illness and death always there... somebody is always dying.
Just one hour there and you feel very low; a kind of nausea arises in you.
Coming out of the hospital you feel a great relief. The same is the situation
in the world. You don't know because you live in the world. The nurse who goes
on working in the hospital, and the doctor who goes on working in the hospital
-- they have to become insensitive, otherwise they would die. They would not be
able to live there. They have become insensitive; they go on moving. That's why
many times you see doctors looking very very insensitive -- that is their
protection. The patient goes on saying that this is wrong and that is wrong, and
the doctor stands there almost not listening. The relatives of the patient go on
running after the doctor and go on telling him that this is going wrong and that
is... And he says 'Everything will be okay. I will come tomorrow morning. When I
come on my round, I will see.' Now you are feeling so concerned, and he seems to
be absolutely unconcerned. This is just to protect himself. If he becomes too
sensitive, he will not be able to survive. He has to become hard, he has to
create a kind of stoniness around himself. That stoniness will protect him --
will protect him from the hospital and the patients and the whole atmosphere.
Doctors become hard, insensitive; nurses become hard, insensitive.
The same is happening in the world at large. It is a kind of big hospital,
because everybody is ill here and everybody is on the deathbed; and everybody is
full of anger and violence and aggression and jealousy and possessiveness; and
everybody is false, pseudo, and everybody is a hypocrite -- this is the world.
You don't feel it, but when a Jesus moves amidst you, he feels it because he
comes from the heights. He descends from the mountains.
If you go to the Himalayas and after living few days in the Himalayan freshness
you come back to the plains, then you feel how dusty, how ugly, how heavy the
vibe is. Now you have comparison. You have seen the fresh waters of the
Himalayas -- those fresh fountains running forever, and the crystal-clear water
-- and then the municipal tap water. You have the comparison then. Only a
meditator knows that the world is ill, only a meditator feels that everything is
wrong here. And when a meditator moves amidst you, naturally he feels much more
dust collecting on himself than you can feel, because you have lost all
sensitivity.
You have forgotten that you are.a mirror! You know that you are just a dust
collector. Only a meditator knows that he is a mirror.
So Jesus goes again and again to the mountains.
JESUS WENT...
unto the mountains
... UNTO THE MOUNT OF OLIVES. AND EARLY IN THE MORNING HE CAME AGAIN INTO THE
TEMPLE, AND ALL THE PEOPLE CAME UNTO HIM; AND HE SAT DOWN, AND TAUGHT THEM.
AND EARLY IN THE MORNING HE CAME... INTO THE TEMPLE...
Only when you have been to the mountains -- and that does not mean that you
really have to go to the mountains. It is not an outer phenomenon. The mount is
within you. If you can be alone, if you can forget the whole world for a few
seconds, you will regain your freshness. And only then can you go to the temple,
because only then you ARE a temple. And only then will your presence in the
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AND EARLY IN THE MORNING HE CAME AGAIN INTO THE TEMPLE, AND ALL THE PEOPLE CAME
UNTO HIM; AND HE SAT DOWN, AND TAUGHT THEM.
AND THE SCRIBES AND PHARISEES BROUGHT UNTO HIM A WOMAN TAKEN IN ADULTERY; AND
WHEN THEY HAD SET HER IN THE MIDST,
THEY SAID UNTO HIM, MASTER, THIS WOMAN WAS TAKEN IN ADULTERY, IN THE VERY ACT.
NOW MOSES IN THE LAW COMMANDED US, THAT SUCH SHOULD BE STONED: BUT WHAT SAYEST
THOU?
This is one of the most important parables in Jesus' life. Go into it slowly,
delicately, carefully.
AND THE SCRIBES AND PHARISEES...
Now for that you can read 'the moralists and the puritans'. In those days those
were the names of the moralists, the pundits, the scholars -- 'the scribes and
the Pharisees'. The Pharisees were the people who were very respectable. On
their surfaces very moral, pretentious, with great egos. 'We are moral and
everybody else is immoral' -- and always searching and looking into people's
faults. Their whole life is concerned with that: how to exaggerate their own
qualities and how to reduce others' qualities to nil.
The puritans, the moralists
... BROUGHT UNTO HIM A WOMAN TAKEN IN ADULTERY,
Now when you come to a man like Jesus, you have to come there in humbleness,
you have to come there imbibe something from Jesus; it is a rare opportunity.
And now here come these fools and they bring a woman. They bring their ordinary
mind, their mediocre mind, their stupidities with them.
AND THE SCRIBES AND PHARISEES BROUGHT UNTO HIM A WOMAN TAKEN IN ADULTERY...
They have not learnt even this simple lesson that when you go to a man like
Jesus or Buddha, you go to partake, to participate in his consciousness: you go
to become intimate with him. You don't bring the ordinary problems of life
there; they are irrelevant. That will be wasting a great opportunity, that will
be wasting Jesus' time. And he had not much time, as I told you before -- only
three years of ministry. And these fools were wasting like this... But they had
a certain strategy in it: it was a trap.
They were not really concerned with the woman. They were creating a trap for
Jesus. It was a very diplomatic act.
AND THE SCRIBES AND PHARISEES BROUGHT UNTO HIM A WOMAN TAKEN IN ADULTERY; AND
WHEN THEY HAD SET HER IN THE MIDST, THEY SAID UNTO HIM, MASTER, THIS WOMAN WAS
TAKEN IN ADULTERY, IN THE VERY ACT.
Now what is adultery?
A conscious mind will say if you don't love a man -- maybe the man is your own
husband -- if you don't love the man and you sleep with the man, it is adultery.
If you don't love the woman -- and she may be your own wife -- if you don't love
her and you sleep with her, you are exploiting her, you are deceiving her. It is
adultery.
But that is not the definition of the Pharisees and the puritans and the
scribes and the pundits. their definition is legal, their definition does not
arise out of consciousness or love. Their definition arises out of the legal
court. If the woman is not your wife and you have been found sleeping with her,
it is adultery. It is just a legal matter, technical. The heart is not taken
into account, only the law. You may be deeply in love with the man or with the
woman, but that is not to be taken into account. The unconscious mind cannot
take higher things into account. He can only take the lowest into account.
His problem is always legal. Is it YOUR woman? YOUR wife? Are you legally wed
to her? Then it is good, then it is no more sin. If she is not your woman, you
are not legally wed to her... You may be in deep love, and you may have immense
respect for the woman -- you may almost be a worshipper of the woman -- but it
is sin, it is adultery.
These people brought this woman to Jesus, and
THEY SAID UNTO HIM, MASTER, THIS WOMAN WAS TAKEN IN ADULTERY, IN THE VERY ACT.
Just the other day I was reading the memoirs of an English Christian missionary
who went to Japan in the early days of this century. He was taken around Tokyo.
His host took him around to show him the city. In one public bath there were men
and women taking their baths in the nude. The missionary was very much shocked.
He stood there for five minutes, watched everything, and then he told his host
'Is it not immoral -- women and men taking baths naked in a public place?'
And the host said 'Sir, this is not immoral in our country, but to stand here
and watch is immoral. Sorry to say' he said 'but I am feeling very guilty
standing with you, because that is THEIR business if they want to take a bath
naked. That is THEIR freedom. But why are you standing here? This is ugly,
immoral.
Now the missionary's standpoint is very ordinary, and the host's standpoint is
extraordinary.
These people say
MASTER, THIS WOMAN WAS TAKEN IN ADULTERY, IN THE VERY ACT.
And what were you doing there?
These were peeping Toms or... what type of people were these? What were you
doing there? Why should you be concerned?
This woman's life is her life. How she wants to spend her life is her concern.
Who are you to interfere? But the puritan, the moralist, has always been
interfering in other people's lives. He is not democratic, he is very
dictatorial. He wants to manipulate people, condemn people.
Now what were these people doing there?
And they say
MASTER, THIS WOMAN WAS TAKEN IN ADULTERY, IN THE VERY ACT.
They have caught the woman while she was making love.
One thing more: Where is the man? She was doing adultery alone...? Nobody has
ever asked THIS question about this parable. I have read many Christian books,
but nobody has ever asked 'Where is the man?'
But it is a man's society. It is always the woman who is wrong, not the man.
The man will go free perfectly well. He may himself be a Pharisee, he may
himself be a respectable man -- but the woman has to be condemned. Have you not
observed it? Prostitutes are condemned, but where are the prostituters? Where
are those people? They may be the same people who condemn.
Now Morarji Desai wants to bring prohibition to the country. And in his own
ministry, out of seventeen, twelve are drunkards. Twelve! And he himself does
not drink, that is true, but he drinks his own urine. That is a far worse case!
But he wants to bring prohibition on the country. He wants to put it through
force. Maybe because he has not been drinking... He wants to take revenge on
others, on what?
And if alcohol is not legal then the business of alcohol is the province of the Mafia. And this business is so profitable that they are willing to pay anything to any politician who will vote for prohibition again. Prohibition in America was the foundation of many Mafia families entrance into the Senate, where the real power resides. There went the Irish Kennedy and Jewish Meyer Lansky Mafia. All because of a prohibition on alcohol. Of course the Italian mafia was destroyed and that is why they talk about them. No-one dares talk about where the real power resides.
Same for cocaine, heroin, marijuana, and ecstacy.
These drugs are the Mafias business, they are their main source of income. It would be a disaster for the Mafia if these drugs were to be legalized or at least prescribable at little cost to registered addicts.
Just look to see
which politicians out of morality desperately support the illegality of Drugs,
keeping them illegal and in the hands of the Mafia business. They are the paid
servants of the Mafia!!
Puritans are always ugly people. They don't live, but then they don't allow
anybody else to live. Their only joy is how to kill other people's joys, how to
kill everybody's celebration.
Now what were these people doing there? Don't they have anything else to do?
Don't they have their own women to love? What kind of people are these? They
must be a little perverted to go out searching and seeking who is committing
adultery. And then where is the man? Just the woman has to be condemned always.
Why does the woman have to be condemned? Because the woman is a woman and the
man is the dominant one, and all the legal codes have been made by men. They are
very very prejudicial, biased. All the legal courts say what should be done to a
woman if she is found in adultery, but they don't say anything about what should
be done to the man. No, they say 'Boys are boys. And boys will be boys.' It is
always a question of the woman.
Even if a man rapes a woman, the woman becomes condemned; she loses respect not
the rapist!
This is an ugly state of affairs. This can't be called religious, it is very
political -- basically in man's favour and against woman. And all your so-called
moralities have been that way.
In India, when a husband used to die, the wife had to go with him to the
funeral pyre, then only was she thought to be virtuous. she had to become a
SATI, she had to die with the husband. If she did not die, that meant she was
not virtuous. That simply meant she wanted to live without the husband, or maybe
she wanted the husband to die, now she wanted freedom, now she would fall in
love with somebody else.
In India it has been thought then that for the woman there is no life once the
husband is dead. Her husband is her whole life. If the husband is gone, she has
to go. But nothing is said about the man if his woman dies -- no prescription
for him that he should die with the woman. No, that is no problem. Immediately
after the woman has died... In India it happens every day: the people are
burning the woman and then coming back home they start thinking about the new
marriage -- where the man should find a new woman, how to find. Not a single day
is lost.
For man the morality is different, for woman it is different. Then it is a very
unconscious morality, and very IMMORAL MORALITY.
My definition of morality is that of consciousness, and consciousness is
neither man nor woman. Consciousness is just consciousness. Only when something
is decided by your being conscious will it be classless, will it be beyond the
distinctions of body, caste, creed. And only then is it moral.
MASTER, they say, THIS WOMAN WAS TAKEN IN ADULTERY, IN THE VERY ACT.
NOW MOSES IN THE LAW COMMANDED US, THAT SUCH SHOULD BE STONED: BUT WHAT SAYEST
THOU?
THIS THEY SAID, TEMPTING HIM, THAT THEY MIGHT HAVE TO ACCUSE HIM. BUT JESUS
STOOPED DOWN, AND WITH HIS FINGER WROTE ON THE GROUND, AS THOUGH HE HEARD THEM
NOT.
This w as the trap. They wanted to trap Jesus, because Moses has said that such
a woman should be stoned. Nothing is said about the man. Such a woman should be
stoned to death: Moses has said this. Now they are creating a problem for Jesus.
If Jesus says 'Yes, do as Moses says' then they can accuse him, because he has
always been talking about love, compassion, kindness, forgiveness. Then they can
say 'What about your compassion? What about your forgiveness? What about your
love? You say this woman has to be killed by stones? This is hard and cruel and
violent.'
Tricky fellows.
And if Jesus says 'This is not right. Moses is not right' then they can say 'So
you have come to destroy Moses? So you have come to destroy and corrupt our
religion? And you have been saying to people "I have come not to destroy but to
fulfil." What about that? If you have come to fulfil, then follow Moses' law!'
Now they are creating a dilemma. This is the trap. They are not much concerned
about the woman, remember, their REAL target is Jesus; the woman is just an
excuse. And they have brought such a case... That's why they say IN THE VERY
ACT, red-handed. So it is not a question of deciding whether the woman has
really committed adultery. Otherwise, Jesus will have an excuse to get out. He
will say 'First, try to find out whether REALLY it has happened. Bring the
witnesses. Let it first be decided.' Then it will take years. So they say
'Red-handed! We have caught her in the very act. We are all the witnesses, so
there is no question of deciding anything else. And the law is clear: Moses has
said that such should be stoned.'
... BUT WHAT SAYEST THOU?
'Do you agree with Moses? If you agree, then what about your love and
compassion -- your whole message? If you don't agree, then what do you mean when
you say "I have come to fulfil"? Then you have come to destroy Moses' law. So do
you think you are higher than Moses? Do you think that you know more than
Moses?'
... BUT WHAT SAYEST THOU? THIS THEY SAID, TEMPTING HIM, THAT THEY MIGHT HAVE TO
ACCUSE HIM. BUT JESUS STOOPED DOWN, AND WITH HIS.FINGER WROTE ON THE GROUND, AS
THOUGH HE HEARD THEM NOT.
Why? Why did Jesus stoop down? Why did he start writing on the ground?
They were just on the bank of a river. Jesus was sitting in the sand. Why has
he started writing on the sand? What has happened?
There is one thing to be understood: it is always a delicate problem. For
example, if I see something stated by Buddha as wrong, there is a great
hesitation to say that he is wrong. He cannot be wrong. Tradition must have
misinterpreted him. Something must have been wrongly put into his mouth. Buddha
cannot be wrong. But now there is no way to decide, because the scriptures say
this clearly...
Jesus hesitating., .Jesus is concerned. He does not want to say a single word
against Moses, but he has to say, hence the hesitation. He does not want to say
anything against Moses because Moses CANNOT say it that way. It is his inner
feeling that Moses cannot say it that way. But the inner feeling cannot be
decisive. These people will say 'Who are you? And why should we care about your
inner feeling? We have the written code with us, given by our forefathers. It is
there written clearly!'
Jesus does not want to say anything against Moses, because he REALLY has come
to fulfil Moses. Anybody who becomes enlightened in the world is always
fulfilling all the enlightened ones that have preceded him. Even if sometimes he
says something against them, then, too, he is fulfilling them, because he cannot
say anything against them. And if you feel that he is saying something against
them, then he is saying something against the tradition, against the scripture.
But that looks like saying something against Moses, against Buddha, against
Abraham. Hence, he stoops down. He starts looking at the sand and then starts
writing. He is puzzled about what to do. He has to find a way out.
He has to find the way out in such a way that he has not to say anything
against Moses, and YET he cancels the whole law. And he really comes with a very
very miraculous answer, a magical answer.
SO WHEN THEY CONTINUED ASKING HIM, HE LIFTED UP HIMSELF, AND SAID UNTO THEM, HE
THAT IS WITHOUT SIN AMONG YOU, LET HIM FIRST CAST A STONE AT HER.
It is really incredible, it is beautiful -- that was his hesitation. He has
found a golden mean. He has not said a single word against Moses and he has not
supported Moses either. This is the delicate point to understand.
Jesus was really utterly intelligent -- uneducated, but utterly intelligent, a
man of immense awareness. That's the only reason why he could find the way out.
He says
HE THAT IS WITHOUT SIN AMONG YOU...
He says 'Perfectly right' does not say directly that Moses is right. but he
says 'Perfectly right. If Moses says so, then it must be so. But then, who
should start throwing stones at this woman?'
HE THAT IS WITHOUT SIN AMONG YOU, LET HIM FIRST CAST A STONE AT HER.
'So start, but only those who are without sin...'
Now this is a new thing that Jesus brings in. You can judge only if you are
without sin. You can punish only if you are without sin. If you are also in the
same boat, then what is the point? Then who is going to punish whom?
AND AGAIN HE STOOPED DOWN, AND WROTE ON THE GROUND.
Why did he stoop down again? Because he must have been afraid; some foolish
person is always possible. He knows that everybody has committed one sin or
other. If they have not committed, then they have been thinking to commit --
which is almost the same.
Whether you think or you act makes no difference. Remember, the difference
between sin and crime is this: Crime has to be acted out, only then is it crime.
You can go on thinking, but if you don't commit it to action, no court can
punish you because it never becomes a crime. And only crime is within the
jurisdiction of the court, not sin. Then what is sin? Sin is if you think 'I
would like to murder this man.' No court can do anything. You can say 'Yes, I
have been thinking of it my whole life' -- but thinking is beyond the court's
jurisdiction. You are allowed to think. No court can punish you because you
dreamt that you killed somebody. You can dream every day, and you can go on
killing as many people as you want. No court can catch hold of you unless it
comes to actuality, unless thought becomes deed, unless thought is translated
into reality. If it comes out of you and affects society, then it becomes crime.
But it is sin, because God can go on reading your thoughts. There is no need for
him to read your acts. The magistrate has to read your acts, he cannot read your
thoughts; he is not a thought-reader or a mind-reader.
But for God there is no difference; whether you think or you do, it is all the
same. The moment you think, you have done it.
So Jesus says HE THAT IS WITHOUT SIN AMONG YOU... not without crime. He says HE
THAT IS WITHOUT SIN AMONG YOU, LET HIM.FIRST CAST A STONE AT HER. That
distinction was known down the ages: that if you think it, you have committed a
sin already.
AND AGAIN HE STOOPED DOWN...
Why this time? -- because if he goes on looking at people. his very look may be
provocative. If he goes on looking at people then somebody, just from his look
and out of his offense may throw a stone at the poor woman. He does not want to
offend; he withdraws. He simply stoops down, starts writing in the sand-again as
if he is not there. He becomes absent, because his presence can be dangerous. If
they have come just to trap him, and he is there and they feel his presence, it
will be difficult for them to feel their own consciences, their own
consciousnesses. He withdraws into himself, he allows them total freedom to
think about it. He does not interfere; his presence can be an interference. If
he goes on looking at them, that will be offensive to their egos. And it will be
difficult for them to escape also, because then it will feel bad that somebody
was standing just in front of the mayor of the town or somebody -- the
respectable people... and how can the mayor escape when Jesus is looking? And if
he escapes and does not throw the stone at the woman, it will be a proof that he
is a sinner.
He stoops down again, starts writing on the sand, gives them a chance -- if
they want to escape they can escape.
AND THEY WHICH HEARD IT, BEING CONVICTED BY THEIR OWN CONSCIENCE...
Jesus leaves them alone. That is the beauty of the man. He does not even
interfere by his presence; he is simply no more there. Their own consciences
starts pricking. They know. Maybe many times they have lusted after THIS woman,
and maybe they themselves have been participants with this woman in the past.
Maybe this woman is a prostitute, and all these respectable people in their turn
have made love to her. Because one prostitute means that almost the whole town
becomes involved.
In India, in the ancient days, prostitutes were called NAGARVADHU, the wife of
the town. That is the right name.
So all of these people must have been involved in some way or other with this
woman or with other women -- if not in acts, then in thoughts.
My feeling is it must be evening and the sun is setting, it is becoming dark
and Jesus is writing on the sand, stooping down, and it becomes dark. And by and
by people start disappearing in the dark.
AND THEY WHICH HEARD IT, BEING CONVICTED BY THEIR OWN CONSCIENCE, WENT OUT ONE
BY ONE, BEGINNING AT THE ELDEST -- THE MAYOR -- EVEN UNTO THE LAST...
First the eldest disappeared, because of course, they have lived long, so they
have sinned long. The young people may not be such great sinners; they have had
not enough time yet. But the oldest disappeared first. Those who were standing
in front, they must have moved slowly to the back, and then from the back they
escaped. Because this man has really created a great problem: he has changed the
whole situation. They had come to trap him and they are trapped.
You cannot trap a Jesus or a Buddha; it is impossible -- you will be trapped.
You exist at a lower state of mind. How can you trap a higher state of mind?
That is just foolish. The higher state can trap you immediately, because from
the higher state your whole being is available.
Now Jesus must have looked into these people's consciences -- that was possible
for him -- he must have seen all kinds of sins raising their heads. In fact,
even standing there, they were thinking about the woman: how to get hold of her.
Maybe they were angry because somebody else had committed the sin and they were
not given the opportunity. Maybe they were only jealous: maybe they wanted to be
there instead of that man who had not been brought. ]esus must have looked from
his height into their hearts. He has trapped them. They forget their trap
completely, they forget about Moses and the law etcetera. In fact, they were
never worried about Moses and the law. This has also to be understood.
They were really more interested in stoning this woman, enjoying this murder.
Not that they were interested in punishing somebody who had committed a sin;
that was just an excuse. They could not leave this opportunity of murdering this
woman. And now Moses can be used.
There are a thousand and one things said by Moses. They are not worried about
them. They are not interested in all those sayings and all those statements.
They are interested in this: that Moses says you can stone a woman if you catch
hold of her in adultery. They can't miss this great opportunity of murder, of
violence. And when violence can be committed according to the law, who would
like to miss it? Not only will they enjoy the violence, they will enjoy that
they are very very legal people, virtuous followers of Moses. But they have all
forgotten about it. Just a little turning by Jesus, and they have forgotten
about Moses... He has changed the whole point. He has changed their minds from
the woman to themselves. He has converted them, he has turned them backwards --
a one hundred and eighty degree turn. They were thinking about the woman and
Moses and Jesus, and he has changed their whole attitude. He has made them their
own target. He has turned their consciousness.
Now he says 'Look into yourself. If you have never committed a sin, then...
then you are allowed, then you can kill this woman.'
WHEN JESUS HAD LIFTED UP HIMSELF...
he saw they had all gone
... EVEN UNTO THE LAST: AND JESUS WAS LEFT ALONE, AND THE WOMAN STANDING IN THE
MIDST.
WHEN JESUS HAD LIFTED UP HIMSELF, AND SAW NONE BUT THE WOMAN, HE SAID UNTO HER,
WOMAN, WHERE ARE THOSE THINE ACCUSERS?
Now he is not saying 'I am accusing you.'
... WHERE ARE THOSE THINE ACCUSERS?
He is not for a single moment a participant in it. He has not judged, he has
not condemned. He has not said a single thing to the woman. He simply says.
WOMAN WHERE ARE THOSE THINE ACCUSERS? HATH NO MAN CONDEMNED THEE?
Have they all gone? Has no man thrown a stone at you?
SHE SAID, NO MAN, LORD.
She must have felt deep respect, reverence for this man, who has not only saved
her physically, but who has not even accused her in any way. Spiritually also he
has saved her. She must have looked into those eyes which have only love and
compassion and nothing else.
This is the religious man. The moralist is always condemning, accusing; the
religious man, always accepting, forgiving.
SHE SAID, NO MAN, LORD. AND JESUS SAID UNTO HER, NEITHER DO I CONDEMN THEE: GO,
AND SIN NO MORE.
Jesus says 'Nothing to be worried about -- the past. The past is past, gone is
gone. Forget about it. But take some lesson from this situation. Don't go on
making the same mistakes in the future -- if you think they are mistakes. I am
not accusing you.'
NEITHER DO I CONDEMN THEE...
'But if you feel that you have done something wrong, then it is up to you.
Don't do it again. Forget the past, and don't go on repeating it.'
That is the whole message of all the Buddhas and all the Christs and all the
Krishnas: Forget the past, and if you understand, then don't do it again. That's
enough. There is no punishment, there is no judgement. If you have been doing
something, you were helpless. You are unconscious, you have your limitations.
You have your desires, unfulfilled desires. Whatsoever you have been doing was
the only thing you could have done. So what is the point of accusing and
condemning you? The only thing that can be done is: your consciousness can be
raised high.
And that woman must have moved into a high consciousness. She must have been
afraid that she was going to be killed. Then this man, by a single statement,
saved her from death. Not only that, those accusers disappeared. This man did a
miracle! Not only that they didn't kill her, they simply became ashamed and
escaped like thieves into the darkness of the night. This man is a magician.
And now, he is saying 'I don't condemn you. If you feel you have been doing
something wrong, don't do it again. That's enough.' He has converted the woman.
This is what acid people call a 'contact high'. Jesus is high, If you come into
close affinity with him, you will start moving high. This is synchronicity --
non-causal. The woman must have come there almost condemning herself, ashamed of
herself, thinking to commit suicide. He has raised that woman, transformed that
woman.
SHE SAID, NO MAN, LORD.
Jesus becomes LORD, Jesus becomes God to her. She has never seen such a godly
man before. With no condemnation a man becomes a God. With no judgement a man
becomes a God. And just his presence, a single statement, and those people
disappeared and she is saved. And not only saved physically, but spiritually
intact. Jesus has not interfered at all. He has not condemned, he has not said a
single word. He simply says 'Don't repeat your past' -- not a single word more.
'Let the past be past and the gone, gone. You become new. All is good, and you
are forgiven.'
Jesus transformed many people by forgiving them. That was one of the
accusations against him -- that he forgives people. Who is he to forgive?
Somebody has committed a sin -- the society has to punish him! and if the
society cannot punish and the man escapes, then the society has prepared a
punishment through God -- he should be thrown in hell.
Hindus also are very much against the idea that Jesus can forgive you. The
Christian idea is immense, tremendous, very great and potential. Hindus say that
you will have to suffer for your past KARMAS, whatsoever you have done, you will
have to undo. If you have done a bad thing you will have to do a good thing. And
the bad and its result are going to come: you will have to suffer the
consequence. Hindus will not agree with this. Neither will agree the Buddhists,
nor the Jains, nor were Jews agreeing with Jesus. How can he forgive?
But I say to you: a man of that understanding can forgive. Not that by his
forgiving are you forgiven. But just if that consciousness, that great
consciousness can give you a feel of well-being -- 'Nothing is wrong, don't be
worried; you can just shake off the past like dust and get out of it' -- that
very thing will give you such courage, such enthusiasm, will open new
possibilities and new doors. And you are freed from it. You immediately move
beyond it.
From this came the idea of Christian confession. It does not work that way,
because the man you go to confess to is an ordinary man just like you. When you
are confessing, the priest is not really forgiving you, he may be condemning
deep down. His forgiveness is just a show. He is an ordinary man, he has no
higher consciousness than you. Only from the higher can forgiveness flow. Only
from the high mountains can the rivers flow towards the plains. Only from a
Jesus or a Buddha, can forgiveness flow. And when there is a man like Jesus or
Buddha, just his touch, just his look is enough to forgive you your whole past
and all your KARMAS.
I TOTALLY agree with Jesus. He brings a new vision to humanity: to attain to
freedom. The Hindu, the Jain, the Buddhist concept is very ordinary and
mathematical. It has no magic in it. It is very logical but it has no love in
it. Jesus brings love to the world.
OSHO From I Say Unto You, Vol 2
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