Hindus
have not listened to Buddha for the simple reason -- the same reason -- that
Hindus are also carrying the idea they are the holiest people in the world and
their land is the holiest land. Even gods long to be born in India! No other
country is so holy. And Buddha said, "This is all nonsense!" They had
to reject him. Buddhism was thrown out of this country. No society can tolerate
such people, who are telling the truth, because they seem to sabotage the very
structure.
The first
question:
Question 1
OSHO,
ARE CHILDREN REALLY SO INTELLIGENT
AS YOU ALWAYS SAY THEY ARE?
GAUTAMI,
Intelligence is not something that
is acquired, it is inbuilt, it is inborn, it is intrinsic to life itself. Not
only children are intelligent, animals are intelligent in their own way, trees
are intelligent in their own way. Of course they all have different kinds of
intelligences because their needs differ, but now it is an established fact that
all that lives is intelligent. Life cannot be without intelligence; to be alive
and to be intelligent are synonymous.
But man is in a dilemma for the
simple reason that he is not only intelligent, he is also aware of his
intelligence. That is something unique about man, his privilege, his
prerogative, his glory, but it can turn very easily into his agony. Man is
conscious that he is intelligent; that consciousness brings its own problems.
The first problem is that it creates ego.
Ego does not exist anywhere else
except in human beings, and ego starts growing as the child grows. The parents,
the schools, colleges, university, they all help to strengthen the ego for the
simple reason that for centuries man had to struggle to survive and the idea has
become a fixation, a deep unconscious conditioning, that only strong egos can
survive in the struggle of life. Life has become just a struggle to survive. And
scientists have made it even more convincing with the theory of the survival of
the fittest. So we help every child to become more and more strong in the ego,
and it is there that the problem arises.
As the ego becomes strong it starts
surrounding intelligence like a thick layer of darkness. Intelligence is light,
ego is darkness. Intelligence is very delicate, ego is very hard. Intelligence
is like a rose flower, ego is like a rock. And if you want to survive, they say
-- the so-called knowers -- then you have to become rock-like, you have to be
strong, invulnerable. You have to become a citadel, a closed citadel, so you
cannot be attacked from outside. You have to become impenetrable.
But then you become closed. Then
you start dying as far as your intelligence is concerned because intelligence
needs the open sky, the wind, the air, the sun in order to grow, to expand, to
flow. To remain alive it needs a constant flow; if it becomes stagnant it
becomes slowly slowly a dead phenomenon.
We don't allow children to remain
intelligent. The first thing is that if they are intelligent they will be
vulnerable, they will be delicate, they will be open. If they are intelligent
they will be able to see many falsities in the society, in the state, in the
church, in the educational system. They will become rebellious. They will be
individuals; they will not be cowed easily. You can crush them, but you cannot
enslave them You can destroy them, but you cannot force them to compromise.
In one sense intelligence is very
soft, like a rose flower, in another sense it has its own strength. But that
strength is subtle, not gross. That strength is the strength of rebellion, of a
non-compromising attitude. One is ready to die, one is ready to suffer, but one
is not ready to sell one's soul.
And the whole society needs slaves;
it needs people who function like robots, machines. It does not want people, it
wants ancient mechanisms. Hence the whole conditioning is: make the ego strong.
It serves a double purpose. First: it gives the person the feeling that now he
can struggle in life. And secondly: it serves the purposes of all the vested
interests. They can exploit him; they can use him as a means to their own ends.
Hence the whole educational system
rotates around the idea of ambition; it creates ambitiousness. Ambitiousness is
nothing but ego. "Become the first, become the most famous. Become a prime
minister or a president. Become world known Leave your name in history." It
does not teach you to live totally, it does not teach you to love totally, it
does not teach you to live gracefully, it teaches you how to exploit others for
your own purposes. And we think that the people who are clever are the ones who
succeed. They are cunning, but we call them clever. They are not intelligent
people.
An intelligent person can never use
another person as a means; he will respect the other. An intelligent person will
be able to see the equality of all. Yes, he will see the differences too, but
differences make no difference as far as equality is concerned. He will have
tremendous respect for others' freedom -- he cannot exploit them, he cannot
reduce them into things, he cannot make them stepping stones to the fulfillment
of some absurd desire to be the first. Hence we go on conditioning children, and
the question arises...
Your question is relevant, Gautami,
because it is not only I who am saying that children are intelligent, it has
been said by Buddha, by Lao Tzu, by Jesus, by all the awakened ones. Jesus says:
Unless you are like a small child there is no hope for you. Again he says:
Unless you become like small children you cannot enter into my kingdom of God.
Again and again he repeats one of his most famous beatitudes: Blessed are those
who are the last in this world, because they will be the first in my kingdom of
God. He is teaching non-ambitiousness -- to be the last. He says: Blessed are
the meek, for theirs is the kingdom of God -- the meek, the humble, the people
who are standing last in the queue. It was natural, very natural that the
society he was born in was against him because he was destroying the very roots
of their ambitiousness.
And Jews have always been very
ambitious people, so much so that for centuries, against all hazards, they have
carried the idea in their minds that they are the chosen people of God. A
thousand and one calamities have happened because of this stupid idea; if they
can drop it they will be more acceptable in the world. But they cannot drop it
-- their whole ego is involved in it. And it is an ancient ego, at least three
thousand years old. Since Moses they have been carrying the idea that they are
the chosen people of God.
And here comes this man who says,
"Be the last"! "We are meant to be the first, and he says, 'Be
humble and meek'! And we are the chosen people; if we are humble and meek then
those who are not chosen will become the first!" And Jews are earthly
people; they don't bother much about the other world. They are worldly.
"Who knows about the other world? He is saying, 'If you are the last here
you will be the first in my kingdom of God.' But where is your kingdom of God?
It may be just a fiction, just a dream."
Jesus looks like a dreamer, a poet
maybe, but he is destroying their very foundation. They cannot forgive him; they
have not even forgiven him yet. They still carry the idea that "we are the
chosen people." They have suffered much for it; the more they have suffered
the stronger the idea has become -- because if you have to face suffering you
have to become more and more egoistic, more rock-like so that you can fight,
struggle, so that nobody can destroy you. But they have also become very closed.
Jesus was creating an opening for
them; they refused him. He was telling them to come into the open sky. He was
telling them to be just ordinary: "Drop this nonsense of being
special." If they had listened to Jesus their whole history would have been
different, but they could not listen
Hindus have not listened to Buddha
for the simple reason -- the same reason -- that Hindus are also carrying the
idea they are the holiest people in the world and their land is the holiest
land. Even gods long to I e born in India! No other country is so holy. And
Buddha said, "This is all nonsense!" They had to reject him. Buddhism
was thrown out of this country. No society can tolerate such people, who are
telling the truth, because they seem to sabotage the very structure.
But now the time has come when we
have suffered enough. All over the world, in different ways, people have
suffered much, and it is time to have a look at history and its stupidity and
its ridiculousness and drop the whole idea of these egoistic patterns.
Watch small children, Gautami, and
then you will not ask me -- you will see their intelligence. Yes, they are not
knowledgeable. If you want them to be knowledgeable, then you will not think
that they are intelligent. If you ask them questions which depend on
information, then they will look not intelligent. But ask them real questions
which have nothing to do with information, which need an immediate response, and
see -- they are far more intelligent than you are. Of course your ego won't
allow you to accept it, but if you can accept it, it will help tremendously. It
will help you, it will help your children, because if you can see their
intelligence you can learn much from them.
A Sufi mystic, Hasan, was dying.
When he was dying a man asked him, "Hasan, you have never told us who your
Master was. We have asked again and again; you always somehow managed not to
answer it. Now you are leaving the world. Please tell us who your Master was. We
are very curious."
Hasan said, "I never answered
the question for the simple reason that there has not been just a single Master
in my life, I have learned from many people. My first teacher was a small
child."
They were puzzled. They said,
"A small child! What are you saying? Have you lost your senses because you
are dying? Have you gone mad, crazy?"
He said, "No, listen to the
story. I went into a town. Although I had not known the truth up to that time, I
was very knowledgeable. I was a scholar. I was well known all over the country;
even outside the country my name was spreading. People had started coming to me
thinking that I knew it. I was pretending that I knew it, and I was pretending
without knowing that I was pretending -- I was almost unconscious. Because
people believed that I knew they convinced me that I must be right, I must be
knowing, otherwise why should so many people be coming to me? I had become a
teacher. Without knowing, without experiencing anything of truth, without ever
entering into my own inner world, I was talking about great things. I knew all
the scriptures; they were on the tip of my tongue.
"But for three days I was
moving in a country where nobody knew me and I was very much hankering to find
somebody to ask me something so that I could show my knowledge."
Knowledgeable people become very
exhibitionistic; that is their whole joy. If a knowledgeable person has to
remain silent he would rather commit suicide. Then what is the point of living
in the world? He has to exhibit his knowledge. Only a wise man can be silent.
For the wise man to speak is almost a burden; he speaks because he has to speak.
The knowledgeable person speaks because he cannot remain silent. There is a vast
difference; you may not be able to know it from the outside because both speak.
The Buddha speaks, Jesus speaks, and Hasan was also speaking. And they all say
beautiful things. Sometimes the knowledgeable people say wiser things than the
wise people because the wise persons may speak in contradictions, in paradoxes,
but the knowledgeable person is always logical, consistent; he has all the
proofs and arguments, he has all the scriptures to support him.
But for three days he had to keep
silent. It was almost like fasting, and he was feeling hungry -- hungry for an
audience, hungry for somebody. But he had not come across anybody who knew him
so nobody asked anything.
He entered this town. It was just
getting a little dark, the sun had just set. A small child was carrying an
earthen lamp, and he asked the child, "My son, can I ask you a question?
Where are you taking this earthen lamp?"
And the child said, "I am
going to the temple. My mother has told me to put this lamp there because the
temple is dark. And this has been my mother's habit: to always put a lamp there
in the night so at least the god of the temple does not have to live in
darkness."
Hasan asked the child, "You
seem to be very intelligent. Can you tell me one thing -- did you light this
lamp yourself?"
The child said, "Yes."
Then Hasan said, "A third
question, the last question I want to ask you: if you lit the lamp yourself, can
you tell me where the flame came from? You must have seen it coming from
somewhere."
The child laughed and he said,
"I will do one thing -- just see!" And he blew the flame out and he
said, "The flame has gone just in front of you. Can you tell me where it
has gone? You must have seen!"
And Hasan was utterly dumb; he
could not answer. The child had shown him that his question, although it looked
very relevant, meaningful, was absurd. He bowed down to the child, touched his
feet.
He said to the inquirer, "That
child was my first Master. That very moment I realized all my metaphysics, all
my philosophy was meaningless. I didn't know a thing on my own. I didn't even
know from where the light comes into a lamp, where it goes to when the light has
been put out -- and I have been talking about who made the world, how he made
the world, when he made the world! For that moment I have always remembered the
child. He may have forgotten me, he may not even recognize me, but I cannot
forget that incident.
"And since then thousands of
people have taught me. I have avoided the question again and again because there
is not a single person I can call my Master. Many have been my Masters, I have
learned from many sources, and from each source I have learned one thing: that
unless you know through your own experience, all knowledge is futile.
"Then I dropped all my
learning, all my knowing; all my scriptures I burned. I dropped the idea of
being a scholar, I forgot all my fame. I started moving like a beggar,
absolutely unknown to anybody. And slowly slowly, going deeper into meditation,
I discovered my own intelligence."
Even though the society destroys
your intelligence it cannot destroy it totally; it only covers it with many
layers of information.
And that's the whole function of
meditation: to take you deeper into yourself. It is a method of digging into
your own being to the point when you come to the living waters of your own
intelligence, when you discover the springs of your own intelligence. When you
have discovered your child again, when you are reborn, then, only then will you
understand what I have been meaning by emphasizing again and again that children
are really intelligent.
But start watching children, their
responses -- not their answers but their responses. Don't ask them foolish
questions, ask them something immediate which does not depend on information and
see their response.
The mother was preparing little
Pedro to go to a party. When she finished combing his hair she straightened his
shirt collar and said, "Go now, son. Have a good time... and behave
yourself!"
"Come on, mother!" said
Pedro. "Please decide before I leave which it is going to be!"
You see the point? The mother was
saying, "Have a good time... and behave yourself." Now, both things
cannot be done together. And the child's response is really of tremendous value.
He says, "Please decide before I leave which it is going to be. If you
allow me to have a good time, then I cannot behave; if you want me to behave,
then I cannot have a good time." The child can see the contradiction so
clearly; it may not have been apparent to the mother.
A passerby asks a boy, "Son,
can you please tell me what time it is?"
"Yes, of course," replies
the boy, "but what do you need it for? It changes continuously!"
A new transit sign was put in front
of the school. It read: "Drive Slowly. Do Not Kill a Student!"
The following day there was another
sign under it scribbled in a childish writing: "Wait for the Teacher!"
Little Pierino comes home from
school with a big smile on his face.
"Well, dear, you look very
happy. So you like school, do you?"
"Don't be silly, mom,"
replies the boy. "We must not confuse the going with the coming back!"
While slowly walking to
school the little boy prays, "Dear God, please do not let me arrive at
school late. I pray you, God, let me arrive at school on time..."
At this moment he slips on a banana
peel and slides on the path for a few meters. Pulling himself up he looks at the
sky annoyed and says, "Okay, okay, God, there is no need to push!"
A little boy is having a test with
a psychologist. "What do you want to do when you grow up?" asks the
shrink.
"I want to become a doctor or
a painter or a window washer!" replies the boy.
Puzzled, the psychologist asks,
"But... you aren't very clear, are you?"
"Why not? I'm very clear. I
want to see naked women!"
The father was telling stories to
his sons in the living room after dinner. "My great-grandfather fought in
the war against Rosas, my uncle fought in the war against the Kaiser, my
grandfather fought in the war of Spain against the Republicans and my father
fought in the Second World War against the Germans."
To which the smallest son replied,
"Shit! What's wrong with this family? They can't relate to anybody!"
The second question:
Question 2
OSHO,
WHO ARE YOU?
DEBEN,
I AM JUST A MIRROR -- nothing more,
nothing less. If you come close to me you can see your face as it is. Many
people will see ugly faces and they will become angry at me. They will think
that this ugliness is part of me. Many people will see beautiful faces; they
will become infatuated with me. They will think that this beauty is part of me.
Both are wrong.
Just a few days ago THE SUNDAY
STATESMAN published an article about me. The title of the article is "Rajneesh
-- Sage or Satyr?" The writer is a famous Bengali scholar, a follower of
Sri Aurobindo. He has written many books, particularly on Aurobindo's
philosophy. He cannot come to a conclusion; he wavers. I enjoyed his article.
One moment he thinks I am a saint, another moment he thinks I am a sinner. One
moment he feels I am divine, another moment he thinks I am just the devil
incarnate. The whole article is an exercise in utter confusion! That shows HIS
face: he must be a man living in confusion. The confusion may have surfaced
through reading my book because he must have been reading Sri Aurobindo his
whole life.
I don't see anything important in
Sir Aurobindo's philosophy because it is only a philosophy. He was a great
scholar, a man of great intellectual talents, a genius, but not a Master, not a
Buddha. He has written a great system of thought, very logical. His approach is
as it should be: academic, scholarly, logical. And he tried to live according to
the Indian ideal of the sage, and he managed to live it as far as it is possible
to manage it from the outside. He cultivated a great character around himself,
but it was only a character without any consciousness in it, it was a conscience
without any consciousness in it. He was simply following the Hindu ideal of the
sage.
This writer also has a certain idea
of the sage. I don't fit into that category. I cannot fit into any category --
Hindu, Christian, Mohammedan, Jaina, Buddhist. I don't belong to the past, I
belong to the future. I am creating a new category of my own; in future there
will be people who will fit MY category. It is a new phenomenon, hence it has no
history behind it. It has a future but no past. Because he cannot make me fit
according to the Hindu ideal of a sage -- obviously, the logical mind thinks in
terms of either/or -- then I must be a devil! But he cannot fit me into that
category either; about that too he seems to be shaky and wavering. That too is
not possible because the sage and the devil are polar opposites to each other.
They both belong to the past -- I don't belong to the past at all. So he goes on
moving continuously from one point to the other and he ends in confusion,
inconclusively.
But if he can see the point... the
point is that he has come face to face with a mirror in which he can see his own
conflict, in which he can see his conflict between the past and the future, in
which he can see his conflict between his own conscious and unconscious, between
his conscience and consciousness, between his character and his reality. But he
may not be aware of that at all. He thinks that he is thinking about me -- he is
simply looking at his own face.
Deben, you ask me: WHO ARE YOU?
But YOU can understand it -- you
who are here, who are with me. You can understand this fact: I am just a mirror.
Sometimes you become angry. Remember it, that anger has something to do with
you, it has nothing to do with me. Sometimes you become very happy and very
blissful; that too belongs to you, it has nothing to do with me. I don't take
any credit. If you become enlightened that is up to you; I will not take the
credit for it. You need not even feel any thankfulness to me. I don't expect
even a thank you from you; on the contrary, I will be thankful to you because
now you will not need my mirror and my mirror can become available to others You
will become a mirror yourself and you will start mirroring others' faces, their
realities.
I want all my sannyasins to become
mirrors so they can help millions of people in the world. If you can remember
this, great things will start happening to you; otherwise you will go on blaming
me because each time I assert something it is going to hurt you. If you have
carried a certain idea for a long time and it has become deep-rooted in you and
I start hitting... And I can do only that. Anything wrong, and the mirror is
bound to show it to you. The mirror is not at fault. If your face is looking sad
the mirror will show it. Don't destroy the mirror.
That's what the poor man was doing
here who threw the knife to kill me. He could not tolerate the mirror. He had
listened to me for only three, four days, but he became so agitated because what
I was saying showed his fanaticism, showed his Hindu chauvinistic attitude, and
it became intolerable for him.
Jesus became intolerable to the
Jews for the simple reason that he was showing their faces.
People are carrying ugly faces and
without mirrors they cannot see their faces so they remain perfectly contented.
When you can't see your face you think you are beautiful. And people are polite,
nobody says anything to you. That's why they have to say things when you are not
there, they have to talk about you behind your back. They gossip, but they never
gossip when you are present. They gossip about others with you and with others
about you -- and you do the same.
Psychologists say that if every
person in the world decides to be absolutely authentic and true for twenty-four
hours -- just for twenty-four hours the whole world decides: "We will not
be polite and we will not tell lies and we will not be formal; we will simply
say the truth as it is, as it appears to us" -- then there will no longer
be any friendship in the world, no more husbands, no more wives, no more lovers.
All will be finished!
That's why to my sannyasins I
always suggest that if you want to continue your relationship with somebody it
is best not to live together, because if you start living together, how long you
can be polite? How long you can be formal? Sooner or later the truth starts
surfacing.
Just a few days ago Vasumati wanted
to live with Krishna Prem. Their relationship has lasted for almost one and a
half years. It is such a long long time in this commune -- almost impossible! --
for the simple reason that they are not living together so they meet only once
in a while. They cannot even meet every day because Vasumati is sharing with
other people, Krishna Prem is sharing with somebody else. So only once in a
while, when they can manage some privacy, they can meet -- only for a few hours
per week, twice or thrice per week. So it remains a love affair; it has not yet
become a marriage. Otherwise it would have been finished long ago!
But when she wanted, I told Vivek...
Vivek came to me and said, "Vasumati wants to live with Krishna Prem."
I said, "That's what every woman wants and that's how every woman destroys.
And the man cannot say no because if he says no that means it is immediately
finished! But," I said, "if she wants to, then we will manage it in
some way."
There was one opportunity -- I
inquired of Krishna Prem. He proved to be really wise. He wrote a letter, he
said to me, "Osho, you decide, because I don't know what is right. My
desires say, 'Be together,' but I am an unconscious person -- I don't know what
will happen out of it. I can't see very far into the future, but you can see so
you decide."
So I decided that they live
separately.
Just a few weeks ago Radha went to
Italy with her lover, Amito, just for four weeks. And immediately I told Vivek,
"This relationship is finished!" I told her not to say such things to
anybody because let them enjoy at least four weeks, but this is finished. Four
weeks together, and in Italy... there is no hope, no future for this
relationship.
And that's what has happened. Just
the other day Radha wrote a letter saying that now she wants to move with Asang.
I knew that this was going to happen, it was as absolutely clear as things can
be, because when you live together for twenty-four hours a day you have to put
aside your masks. At least sometimes, when you go to sleep, you have to put the
masks aside; your real face starts showing. And for one, two, three days you can
somehow manage: you can act nice, good, beautiful, but for how long? One cannot
act twenty-four hours a day for many days; it becomes tiring, it becomes boring.
One has to say the real thing.
And I can perfectly understand the
psychologists' idea that if we decide to be true, absolutely true, only for
twenty-four hours, everything on earth will fall apart. Every relationship will
fall apart because truth is truth and there are very few people who can absorb
truth; they have become so accustomed to lies. That's why so much gossiping goes
on all around, because you have to say the truth somewhere, otherwise it becomes
a burden on you. You have to unburden yourself. So when you have told somebody
you feel unburdened, you feel better. And the other person can unburden himself
to you. and this goes on and on. everybody is helping as a psychoanalyst to
everybody else.
In the West psychoanalysis is
needed, not in the East, for the simple reason that in the East people have
enough time to listen to each other. In the West nobody has time to listen to
anyone -- you have to pay for it. The psychoanalyst does nothing; his whole art
consists of pretending to be attentive to you.
One psychoanalyst went to a pet
shop. He wanted a parrot which did not talk. The owner was puzzled. He said.
"You are the first customer who wants a parrot which does not talk.
Everybody comes for a parrot which talks!"
He said. "I am tired of
talking parrots!"
The owner said, "Have you got
many talking parrots?"
He said. "No, many talking
patients, but they are parrots. They almost all repeat the same thing. Every
husband is talking about his wife and every wife is talking about her husband.
Every parent is talking about his children and every child is talking about his
parents. I am tired! And I have to pretend that I am listening attentively
because that's what they are paying for -- and they are really paying too
much."
Now it is one of the best
professions in the West, one of the most profitable businesses -- and with no
investment. You just need a couch... And Freud was very inventive about the
couch, because if you are facing, the patient your face may start showing
boredom, you may start yawning. Who is concerned with all that nonsense and
rubbish about their lives that people go on talking? And the psychoanalyst has
been listening to so many people and the story is almost the same. It is always
the same because it is the story of the unconscious mind; it can't be much
different.
Only conscious people have
uniqueness. One Buddha absolutely differs from another Buddha. If you have to
listen to the story of Jesus it is going to be tremendously different from the
story of Gautam the Buddha or the story of Lao Tzu. They are unique people. But
unconscious people, what is their story? The same sexuality, the same
repression, the same greed, the same anger, the same hatred, destructiveness,
suicidalness, possessiveness, jealousy. It is almost the same story. Only
persons differ, but the role they play is the same. The same triangles -- two
women and one man or two men and one woman -- the same triangles. One is bound
to get tired.
Freud invented one of the great
things of this century: the couch. The patient has to lie down on the couch and
the therapist sits behind him so that the patient cannot see his face. The
therapist can go on smoking, yawning or reading or he can plug his ears and
there is no need to bother about what the person is saying -- let him talk. But
the person feels immensely relieved. When after one hour's analysis he comes
out, he looks fresh, unburdened, younger, less tense, more at ease, collected,
calm. He has said many stupid things which he cannot say to anybody else because
people will think he is mad. And here you are supposed to be mad so there is no
problem!
This psychoanalyst said, "I
want a parrot which does not talk."
The pet shop owner was in a little
difficulty because he had all kinds of parrots but they were all talking
parrots; this was the first customer who had asked for a non-talking parrot. But
he went in and brought out a dumb crow.
The psychotherapist said, "Is
this a parrot?"
He said, "Yes, it is an
African parrot. It is a nigger! And he cannot talk because he knows no
English."
So he said, "That's perfectly
all right," and took the crow.
After a month the pet owner met the
psychotherapist in the park one morning and he asked him, "How are things
going? How is the parrot?"
And the psychoanalyst said,
"You have given me really a beautiful parrot. He never says a single word
and whatsoever I say he listens so attentively that I talk to him for hours! I
am feeling so unburdened, so free. I rejoice in him! The whole day I am looking
forward to the evening. I rush home.
"There are many people who
suspect that it is not a parrot -- my wife says, 'You are a fool! This is not a
parrot!' -- but it doesn't matter whether it is a parrot or not. He pays
attention, he listens so attentively! That's the only thing, that is the quality
I was looking for!"
In the East psychoanalysis is still
not part of the style of life and I think it will take a long time for it to
become part of life, because everybody is functioning as a psychoanalyst to
everybody else. People can talk to each other and unburden themselves. In the
West there is no time. Nobody is ready to listen to you; you have to pay
professional listeners.
A Master is not a psychoanalyst, he
is a mirror. He simply reflects you with all your burdens, tensions, anxieties,
anguish, with all your problems, with all your miseries. And naturally you can
become offended.
One sannyasin has just written to
me: "Osho, whenever you talk about differences between man and woman I
become very resistant." But why should you become resistant? What can I do
if there are differences? The rose is different from the marigold. If somebody
becomes resistant that means something is wrong in his inner world; something is
repressed and that repression starts uncoiling itself. Maybe you have been
carrying the idea that man and woman are not different; maybe that has become
your fixation. There are many people who think men and women are not different
and they find a thousand and one rationalizations to explain why they are not
different: that it is only psychological conditioning that makes them different
otherwise they are not different. They ARE different. Psychological conditioning
can reduce their differences or can enhance their differences, but differences
are there, basic differences are there, and those basic differences should not
be overlooked.
A kind of unisex is being born in
the world. This sannyasin must be a believer in unisex. Men and women are
wearing almost the same clothes, trying to look alike. And of course if
psychologically you become conditioned, your biology also, your physiology also
follows suit.
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In the East the differences
have been always accepted, not only accepted but strengthened. There is great
wisdom in it because the farther away they are, the more attraction there is
between them; if they become alike the attraction will be lost. And in the West
it is happening: for the first time in the history of humanity sex is losing its
appeal. And once sex loses its appeal you are at a loss -- what to do? Where to
go?
Sex is a natural phenomenon which
gives you glimpses of meditation. From sex you can go to meditation, but if sex
loses its appeal the doors for meditation are closed because you won't have any
glimpses of meditation. It is only in sexual orgasm that you melt, merge,
disappear. And those few moments of disappearance, dissolution, give you the
first taste of what it will be to dissolve forever. Those drops of nectar can
give you some idea of the ocean that a Buddha carries in his being. But if sex
loses its appeal, then even those drops become impossible. And a person who has
not even tasted a drop of nectar cannot conceive that there is a possibility of
any oceanic experience. For him Buddha will become a fiction.
Try to understand my approach. I
want you to transcend sex -- but through sex, not by becoming indifferent to it,
not by dropping it in an immature way.
The East has always emphasized the
difference between man and woman for the simple reason that the East knows the
immense value of orgasmic experience. It gives you a glimpse of meditation and
then from there you can move on; that can become a jumping board. But in the
West sex is losing its appeal, and one of the causes of its losing its appeal is
that the differences are being reduced to zero. And it is affecting the
physiology also.
In the East you will see women and
men have more prominent physiological differences than in the West. Western
women are becoming more and more flat-chested; their breasts are becoming
smaller and smaller. There is a possibility in the future that they may almost
disappear! In the East you can see it very clearly, very prominently, that the
women have bigger breasts than western women. The same is the case with the
buttocks too. Western women are becoming almost straight lines with no curves;
all the curves are disappearing. And then if you are wearing the same clothes
pants and shirt it becomes almost difficult.
Even for me sometimes it is
difficult. Every evening Mukta has to go on looking to see what I am writing,
"swami" or "ma", because she has to correct me many times:
"Osho, this is a ma! This is a swami!" I don t think any Buddha had
this problem before. I must be the first one who is encountering this problem
also feel puzzled sometimes utterly puzzled. No spiritual insight helps! I have
to depend on Mukta: if she misses, then almost every day there will be at least
one case: a ma will become a swami, a swami will become a ma.
But this sannyasin who has written
to me: "There is great resistance whenever you talk about
differences..." The resistance must be coming out of the idea that men and
women are equal. I am not saying that they are not equal, I am simply saying
they are not similar. Never confuse equality with similarity. They are perfectly
equal but they are absolutely dissimilar -- and that is their beauty. If you
have this wrong notion that similarity means equality then you will be feeling a
resistance.
I am just a mirror -- don't be
angry with me. And there will be ninety percent of cases when you will feel
anger against me because I will have to bring out much pus in you; I will have
to open your wounds. You may have forgotten about them, completely forgotten;
you may have started believing that they no longer exist. And I will have to
reopen them to show you where you are, because unless you know where you are you
cannot move a single inch, you cannot grow. You can move only from where you
are.
And there will be ten percent of
cases when you will feel ecstatic. Then don't think that I am giving this
ecstasy to you -- nobody can give truth to you. I can inspire you, I can
challenge you. I can invite you, I can seduce you into the journey, but I cannot
give the truth to you. You have to find it yourself; I can only show your face.
I am simply a mirror, Deben.
Fanfani is on an official visit to
France and he is taken to the Louvre. The museum director shows him around and
they stop in front of a painting.
"Cezanne?" Fanfani asks.
"No," replies the
director, "Renoir."
They come to another painting and
again Fanfani asks "Pizarro?"
"No, Your Excellence,
Degas."
After walking around a little more
he stops in front of another one and asks, "Is this a self-portrait of
Toulouse-Lautrec?"
No, Your Excellence this is a
mirror!"
My sannyasins have to remember
always that you are here to discover your real faces, your original faces. And
the Master not only reflects your so called face, he reflects your original face
too. But he begins by reflecting your mask, and it hurts to know that you are
wearing a mask. And you are not wearing only one mask, you are wearing many
masks -- masks upon masks. You have to be peeled like an onion and it hurts. But
unless your original face is discovered the work that I want to do will remain
incomplete. God will recognize you by your original face, not by any artificial
mask, howsoever beautiful it is.
Three Cambridge dons were walking
by the river one beautiful hot summer day. Coming to a secluded spot, they could
not resist the temptation to have a dip. Not having costumes with them they went
in the buff.
Unfortunately just as they came
out, a punt full of pretty female undergrads came round the bend, whereupon in
some consternation, two of the dons grabbed some clothes around their middles
while the third threw something over his head. After the girls had gone the two
who had covered their middles turned on the other and said, "Why on earth
did you do that?"
Whereupon he answered, "Where
I come from, we recognize people by their faces!"
God will recognize you by your
original face; nothing else will be recognized there. No degrees, no fame, no
money, no power, no prestige, nothing else will be recognized there but your
original face; and you will have to stand utterly naked before him.
The Master simply represents God on
the earth. You have to be utterly naked before the Master, only then will you be
capable one day of facing your God. If you are capable of facing your Master you
will certainly be able to face your God.
The third question:
Question 3
OSHO,
WHAT IS IT TO MEDITATE?
AMRITO,
WHAT, AGAIN? Just the other day I
was talking about meditation. Where have you been? -- must have been fast
asleep! In fact, whenever I talk about meditation, many of you go into sleep --
you think you are going into meditation. You wake up only when I am telling a
joke! Then I don't see a single person asleep.
Amrito, meditation is a member of
the Tate family.
In a church bulletin the following
was read:
"Do you know how many members
of the Tate family belong to your parish? There is old man Dic Tate who wants to
run everything, while Uncle Ro Tate tries to change everything. Their sister Agi
Tate stirs up plenty of trouble, with help from her husband Irri Tate.
Whenever new projects are
suggested, Hesi Tate and his wife Vege Tate want to wait until next year. Then
there is Aunt Imi Tate who wants our church to be like all others. Devas Tate
provides the voice of doom, while Poten Tate wants to be a big shot.
But not all members of the family
are bad. Brother Facili Tate is quite helpful in church matters. And a
delightful, happy member of the family is Miss Felici Tate. Cousins Cogi Tate
and Medi Tate always think things over and lend a helpful, steadying hand.
And, of course, there is the black
sheep of the family Ampu Tate, who has completely cut himself off from the
church."
The last question:
Question 4
OSHO,
I WOULD LIKE TO KNOW IF THERE IS
ANYTHING THAT I SHOULD BE SERIOUS ABOUT
ATULYO,
EXCEPT MY JOKES, don't be serious
about anything else. But about jokes I am not joking!
Having come from a small village,
Giovanni had never been a train in his life. So one day he decided to go and see
one. Standing on the rail he heard the train whistle, "Tooo-tooo!"
Before he knew what hit him, the train was upon him and knocked him off the
rail. The last thing he could remember was flying through the air.
When he gained consciousness,
Giovanni found himself laid up in the hospital for several months. During this
time his wife used their accident insurance money to buy a well-equipped, modern
flat in the city.
Once fully recovered, Giovanni went
to his new home. His wife made a cake to celebrate his recovery and put the new
kettle on the stove to make some coffee to go with the cake. As the water
boiled, the kettle whispered, "Tooo-tooo!" Startled, Giovanni jumped
up, rushed to the kitchen, grabbed the new kettle and smashed it on the floor,
kicking it several times.
"What the hell are you
doing?" cried out his wife.
"These things!" shouted
Giovanni, "You've got to kill them while they're young!"
Atulyo, it is good that in the very
beginning you have asked this question that "I WOULD LIKE TO KNOW IF THERE
IS ANYTHING THAT I SHOULD BE SERIOUS ABOUT."
Only be serious about jokes; about
everything else, from the very beginning, beware, don't get serious. Whatsoever
I say, all the sutras have to be forgotten. And you have to forgive me for all
the sutras. Just remember me for my jokes, but take them very seriously. They
will help you immensely.
A drunk sat alone at one end of the
bar watching the well-dressed playboy smoothly talking to one woman after
another. Finally he slithered over to the man: "Hey, mister, how come you
get to talk to all these women?"
"Well," said the man,
"I have a special technique I figured out. It works every time. Look!"
They waited for a buxom redhead to
walk by.
"Tickle your ass with a
feather?" whispered the playboy.
The woman wheeled around,
"What! What did you say to me?" she stormed.
"Particularly nice
weather," said the man coolly "Won't you join us for a drink?"
The woman sat down and before she left the man had her phone number and a date.
Then a pretty brunette came along.
Again the man said, "Tickle your ass with a feather?"
"I beg your pardon!"
exclaimed the lady.
"Particularly nice
weather!" cooed the man.
Charmed, the lady joined them for a
while. When she left, Mr. Suave-and-Debonair said, "So you see how it works
now?"
"Yeah, I get it,"
slobbered the drunk.
"Now you try it on the next
broad," said the playboy.
So when a gorgeous blonde walked
in, the drunk gathered up his courage and yelled, "Hey, lady, stick a
feather up your ass?"
"What!" she raged.
"What did you say?"
"Pretty fuckin' nice out,
ain't it?" replied the drunk.
I know you are absolutely in a
drunken state. Everything is upside down in you, everything is in a mess. You
don't know what you are doing, why you are doing it. You don't know why you are
here in the first place! But I know perfectly well why I am here and what I am
doing. I am trying to wake you up -- you are fast asleep.
Just take one thing seriously and
that is to become more and more alert of your sleepiness. And all my efforts
here, sutras or jokes, are nothing but means to wake you. Sometimes a joke can
wake you up more easily than a serious sutra because listening to a serious
sutra you tend to fall deeper into sleep; it is so serious that you can't be
awakened by it. But a joke is so light that you don't want to miss it; you
listen attentively .
And between the jokes I go on
dropping a few dangerous things into your head -- just small bombs, between the
jokes! Just remember to take the jokes seriously and the remainder you leave to
me; the remainder I will do. If you are just awake between two jokes, between
the two jokes I am there to drop a bomb inside you which will explode sooner or
later. And the moment it explodes you are finished!
HOLIER
THAN THOU!...