Wholeness
Wholeness / 全体・全一
"Just an ordinary needle will do enough."
「ただ普通の針で充分です。」
commentary（解説）…
自分が全一であるかどうか
内側を見てみましょう。
ハサミはマインド（思考）に似ています。
それは切ります、
それは分けるのです。
〈 分離 〉
針は愛に似ています。
ものごとを1つにまとめます、
引き裂かれたものを癒してくれます。
〈 統合 〉
あなたのハートを愛に向けて開きなさい。
そうすれば愛があなたを全一にしてくれるでしょう。
osho…
偉大なスーフィー神秘家、ファリッド、
ある王がファリッドに会いに来たと伝えられている。
王は彼に贈り物をもってきた、
美しい一丁のハサミだ、
それはダイアモンドで飾った金で作られた
とても高価で、めったにない、どこかユニークなものだった。
王はこのハサミをファリッドに贈るためにもってきた。
王はファリッドの足に触れて
ハサミを彼に贈った、
ファリッドは受け取り、それを見て、
王に返して言った、
「殿下、おもちくださった贈り物、
本当にありがとうございます。
それは美しいものです、
しかし
私にはまったくなんの役にも立ちません。
もしあなたが私に針を与えてくだされば
その方がよいでしょう。
私はハサミはいりません、
針でよいのです。」
王は言った
「私にはわからない。
もし針が必要なら、
ハサミも必要であろう。」
ファリッドは言った、
「私は隠喩を話しています。
私にはハサミは必要ありません
なぜなら
ハサミはモノを切り分けるからです。
私には針は必要です
なぜなら
針はモノを1つに合わせまとめるからです。
私は愛を教えます。
私の教え全体は愛に基づいています
…ものごとを1つに合わせまとめながら、
人々にコミュニオン（交感 communion）を教えています。
人々を1つに合わせまとめることができるように
私は針が必要です。
ハサミは役に立ちません、
それは切ります、
それは取り外します。
この次にいらっしゃるときは、
ただ普通の針で充分です。」
from osho talks
oshoの講話より
from osho transformation tarot
osho transformation タロット より
Unio Mystica, Vol 2
Discourses on the Sufi Mystic, Hakim Sanai
Talks given from 11/12/78 am to 20/12/78 am
English Discourse series
Chapter 7
Chapter title: The Sacred Explosion
17 December 1978 am in Buddha Hall
この全講話の英語のダウンロードpdfはこちら。
chapter 7 の英語の全講話です。
（上の日本語のこのカードの解説はこの講話の1部であり、
昔のこのカードについていた日本語の解説です。
今のカードには英語の解説しかありません。
以下の英語の講話はこのお話しの全てです。
英語はなんとか読めるのですが…
翻訳とかできるような実力はないので…
間違っているかもしれませんが
あくまでも趣味で独学ですが
導師 master osho との瞑想 meditation と思って和訳してみたりしていますσ(^_^;)
まだ以下の英語の講話を全部訳すことができていませんが…
いつになるかわかりませんが少しづつがんばって訳していますσ(^_^;)
素晴らしいお話しなので英語で読める方は
是非読んでみてください。）
The Sacred Explosion
LOVE’S CONQUEROR IS HE WHOM LOVE CONQUERS.
APPLY YOURSELF, HAND AND FOOT,
TO THE SEARCH;
BUT WHEN YOU REACH THE SEA,
STOP TALKING OF THE STREAM.
WHEN HE ADMITS YOU TO HIS PRESENCE
ASK FROM HIM NOTHING OTHER THAN HIMSELF.
WHEN HE HAS CHOSEN YOU FOR A FRIEND,
YOU HAVE SEEN ALL THAT THERE IS TO SEE.
THERE’S NO DUALITY IN THE WORLD OF LOVE:
WHAT’S ALL THIS TALK OF ‘YOU’ AND ‘ME’?
HOW CAN YOU FILL A CUP THAT’S FULL ALREADY?
BRING ALL OF YOURSELF TO HIS DOOR:
BRING ONLY A PART,
AND YOU’VE BROUGHT NOTHING AT ALL.
IT’S YOUR OWN SELF
DEFINING FAITH AND UNBELIEF:
INEVITABLY IT COLORS YOUR PERCEPTION.
ETERNITY KNOWS NOTHING
OF BELIEF OR UNBELIEF;
FOR A PURE NATURE
THERE IS NO SUCH THING.
AND IF, MY FRIEND, YOU ASK ME THE WAY,
I’LL TELL YOU PLAINLY, IT IS THIS:
TO TURN YOUR FACE TOWARD THE WORLD OF LIFE,
AND TURN YOUR BACK ON RANK AND REPUTATION;
AND, SPURNING OUTWARD PROSPERITY,
TO BEND YOUR BACK DOUBLE IN HIS SERVICE;
TO PART COMPANY WITH THOSE WHO DEAL IN WORDS,
AND TAKE YOUR PLACE IN THE PRESENCE OF THE WORDLESS.
THE WAY IS NOT FAR
FROM YOU TO THE FRIEND:
YOU YOURSELF ARE THAT WAY:
SO SET OUT ALONG IT.
YOU WHO KNOW NOTHING OF THE LIFE
THAT COMES FROM THE JUICE OF THE GRAPE,
HOW LONG WILL YOU REMAIN INTOXICATED
BY THE OUTWARD FORM OF THE GRAPE?
WHY DO YOU LIE THAT YOU ARE DRUNK?
HOW CAN YOU GO FORWARD?
THERE IS NO PLACE TO GO;
HOW WILL YOU LEAP?
YOU HAVE NO FOOT.
Hakim Sanai says:
LOVE’S CONQUEROR IS HE WHOM LOVE CONQUERS.
A tremendously pregnant statement:
meditate over it.
The moment you start searching for God,
remember,
he is always the initiator of the search.
If you choose God, that simply means he has chosen you already.
It is only by his grace that the search begins.
You may think in your egoistic way,
”I am searching for God” – that is utterly wrong.
Unless he searches for you,
you cannot choose him.
You are always chosen by him.
But that phenomenon happens in such depths of your being that you never become aware of it, unless you have arrived.
This statement is the statement of one who has arrived.
Now he knows his whole being.
Knowing it, he knows that it was God who initiated the whole search:
”I could love him because his love has stirred my heart in the first place.”
And this sutra also states the very fundamental of Sufism, of the path of love:
Love never tries to conquer, yet it conquers.
Hate always tries to conquer, but never conquers.
Hate is impotent, it cannot conquer;
it aspires, it is very ambitious, but it is doomed to fail.
Love has no idea of conquering,
love has no idea of dominating,
love has no idea of becoming the first in the world.
Yet love becomes the first, the conqueror.
Jesus says:
Those who are the last in this world will be the first in my kingdom of God.
And vice versa.
Lao Tzu preaches the way of water, the watercourse way.
He says:
The rock is strong, is in every way trying to conquer, is aggressive, resistant, but ultimately is defeated, is destroyed, becomes the sand and disappears into the ocean.
Water is very humble,
non-pretentious,
non-resistant,
has no motivation for conquering anybody or destroying anybody, is always ready to bow down, to surrender.
But whenever there is a conflict between water and rock,
the rock is ultimately defeated – water, never.
Sanai is saying:
LOVE’S CONQUEROR IS HE WHOM LOVE CONQUERS.
To conquer in the world of love
– and the world of love is the world of God –
to conquer in the world of love, one needs to be in a very deep total surrender.
One needs to be conquered by love.
And when love conquers you,
you are enthroned,
you are crowned,
you are victorious.
But only when love conquers you.
Never resist.
Resistance is doomed to fail, because resistance dissipates your energy.
Lao Tzu again says:
Don’t be like a big strong tree – because when the storm comes and the great wind blows, the big tree will resist, and because of that resistance, will fall down.
The fault is not of the great wind,
the fault lies in the great tree’s egoistic resistance:
it does not want to bend, hence it dies.
And look at the grass.
The wind comes and the grass simply goes with the wind, bends with the wind.
If it is going towards the south, the grass bends towards the south – with no resistance at all, in tremendous surrender, in trust.
When the wind is gone, the grass is back again in its original place;
the wind could not destroy it.
And the grass is humble, weak, feminine, soft.
And the great tree was hard, masculine, arrogant.
Learn from the grass the ways of love.
Jesus says,
”Blessed are the meek, for theirs is the kingdom of God.”
This is one of the most significant sayings of Jesus:
”Blessed are the meek.”
And remember, he does not say,
”Blessed are the meek, for theirs will be the kingdom of God” – no.
He says,
”... for theirs is the kingdom of God.”
It is not a question of attaining something in the future;
in their very meekness,
in their very humbleness,
they have arrived,
they have achieved.
This is the meaning of surrender.
God cannot be conquered:
you can only allow yourself to be conquered by God.
Don’t be aggressive with truth – that is the sure way to miss it.
That’s why science goes on missing God,
and will go on missing, unless it takes Tao as its foundation.
It will go on missing.
Science will never come to know that God exists;
it will not have even a glimpse of the divine.
And the reason is in its masculine methodology.
Science is aggressive;
its whole effort is to conquer nature.
In that very idea of conquering, conquest, it has made it clear that God will not be available to it.
Its very methodology has prevented God from exposing himself, revealing himself.
Religion comes to know about God – but the way of religion is just the opposite of the way of science.
Science is aggressive, masculine;
in a subtle way, rapist.
Science rapes nature,
religion teaches you how to love.
And remember,
from the outside, rape and love may look alike.
The act may look similar.
But it is not the same;
it is totally opposite,
diametrically opposite.
The act of rape has nothing of love in it, and the act of love has nothing of rape in it.
So don’t be deceived by appearances.
And we all have been trained in the ways of science;
that has become our conditioning.
That is one of the greatest problems humanity is facing today:
we have lost all track of religious approaches,
and
we have become so much attuned to the scientific method that we go on trying the same method in the world, in the dimension of religion.
It is inapplicable there,
it is utterly inadequate there,
but we cling to the method.
And anybody who clings to any method whatsoever is not a seeker of truth.
The method is not the goal,
one need not cling to the method;
one has to search for the right method.
And if some method is not working, drop it!
If science is not revealing God to you, that simply means that the method is inapplicable there.
Somewhere the sword is needed,
and
somewhere else just a needle will do.
Where a needle is needed,
please don’t use the sword.
＊
It is reported in the life of a great Sufi mystic,
Farid, that a king came to see him.
He had brought a present for him:
a beautiful pair of scissors, golden, studded with diamonds – very valuable, very rare, something unique.
He brought those scissors to present to Farid.
He touched Farid’s feet and gave him the scissors;
Farid took them, looked at them, gave them back to the king, and said,
”Sir, many many thanks for the present that you have brought.
It is a beautiful thing, but utterly useless for me.
It will be better if you can give me a needle.
Scissors I don’t need:
a needle will do.”
The king said,
”I don’t understand.
If you need a needle,
you will need scissors too.”
Farid said,
”I am talking in metaphors.
Scissors I don’t need because scissors cut things apart.
A needle I need because a needle puts things together.
I teach love.
My whole teaching is based on love
– putting things together, teaching people communion.
I need a needle so that I can put people together.
The scissors are useless;
they cut, they disconnect.
Next time when you come,
just an ordinary needle will be enough.”
Where a needle is needed,
a sword is dangerous.
And one has to be aware about methods.
We are so much attached to methods that rather than changing the method, we are ready to drop God.
We are ready to say there is no God,
because our methods are not able to reveal him.
But we never think it may be that our methods are wrong.
You cannot hear music with the eyes.
Because eyes say there is no music, that does not mean that music is nonexistential.
You cannot see colors with the ears.
That does not mean that colors don’t exist;
that simply means that ears are incapable of knowing colors and eyes are incapable of knowing music.
For music, ears are needed;
for colors, flowers, rainbows, eyes are needed.
Religion is the way of surrender,
not of conquering.
But the paradox is that...
LOVE’S CONQUEROR IS HE WHOM LOVE CONQUERS.
The paradox is that those who are ready to be defeated by love become victorious.
But remember one thing:
this should not be your unconscious motivation,
otherwise you will miss again.
Sanai says:
If you want to conquer, be conquered.
And you do want to conquer;
deep down the desire is always there to conquer. So you say,
”Okay. If this is the way to conquer, that I have to be conquered, then I will be conquered – because I want to be a conqueror.”
You will miss.
The subtle motivation will destroy the whole beauty, the whole approach:
you are still trying to conquer.
No, the motivation has to disappear completely.
Victory is a consequence, not an effort.
It is not an effect that you can cause,
it is a consequence.
When there is no motivation of conquering, victory comes.
When you are not on a conquest trip, on an ego trip, victory comes.
It is a consequence, a natural consequence, of the heart which is humble, meek, surrendered.
What does it mean to be meek, humble, surrendered?
It means remaining in a let-go;
it means going with the whole,
not struggling against it.
If you are sad, don’t struggle against it.
Then be sad, rejoice in your sadness, because this is the gift of God at this particular time.
It must be a need,
because nothing happens without your need.
You must need this climate this moment:
this is how God wants you to be.
So if you are sad, be totally sad – with not even a slight lurking motivation to fight with it, to drop it, to go beyond it, to be not sad.
No, just relax with it,
and you will see a miracle happening inside you:
when you relax with sadness,
sadness becomes luminous.
Yes, even sadness becomes luminous,
because acceptance is such a magical phenomenon.
Experiment and see.
Buddha says:
IHI PASSIKO – come and see, experiment and see.
When you are feeling anything, just be with it, utterly with it, with no judgment of good and bad. It is so, so be with it.
Buddha calls it tathata, suchness.
Such is the case in is moment.
This is what God is pouring into you.
He knows better, so it must be your need, whether you can understand it or not.
Your understanding is not the question,
your acceptance is the question.
In utter relaxed acceptance,
you have the key of transforming everything.
To be in trust means that whatsoever happens is good because it happens through God.
Whatsoever happens is good because it comes from the whole.
It is a gift:
it has to be taken with great gratitude.
And then who can prevent you from being victorious?
Then no power can prevent you from being victorious: all victory is yours.
APPLY YOURSELF, HAND AND FOOT,
TO THE SEARCH;
BUT WHEN YOU REACH THE SEA,
STOP TALKING OF THE STREAM.
God needs you to be involved totally with him, a partial involvement won’t do.
A partial involvement is not a true involvement;
true involvement is always total.
APPLY YOURSELF, HAND AND FOOT,
TO THE SEARCH...
The search has to be passionate.
All that you have been searching for up to now – you have been searching for
money and
power and
prestige and
a thousand and one things
– god has not to be one item on the long list of your desires.
Even if you put him first on the list, then too, you will go on missing him.
He has to be your only search.
All your desires should become one desire,
all your desires should pour as if all the rivers are pouring into the ocean.
God should become your only search
– only then, and only then, the revelation.
Millions of people think of God, but they are never capable of penetrating to that mystery, are never able to have a real experience of God.
And the reason?
The reason is simple;
God is only one item on their shopping list
– just one item.
They are not really ready to be totally devoted.
And in this world, only total devotion succeeds.
In your ordinary mundane life too, whenever you see a great poet you will immediately see his total devotion to his art.
That’s why he’s great.
Totality brings greatness.
His whole life has only one meaning, one center, and it revolves around that center: his art.
When you see Van Gogh or a Picasso, then you will see, all his life is nothing but his painting.
He thinks about it,
he meditates about it,
he dreams about it,
he is constantly fascinated by it.
Not even for a single moment does he forget it.
If a painter is walking on the street he does not see people’s faces just as faces:
he is constantly thinking of how to paint them.
If he looks at flowers it is not just that he looks at the flowers:
his whole concern is how to paint them.
Even in his dreams, a great painter watching a colorful dream has an undercurrent:
how to paint it?
It is his very breath, his very heartbeat;
that’s what makes him great.
In ordinary life also, whenever your devotion is total you attain to great talents.
So what to say about God?
God is the very center of existence.
You can only have energy enough to reach that center if you put all that you have at the stake.
It is a gamble, it is not a business.
You have to put all at the stake,
this way or that, whatsoever happens.
You have to risk.
And the love affair with God has to be passionate, hot.
It cannot be a cold philosophic speculation.
And that’s what happens:
many people think about God in a very cold way.
But God is the life of all life, he is the hottest thing in existence.
You cannot reach him if you are so cold, philosophically cold.
The scientist is very cold;
his work is that of dispassionate effort.
It is part of his training that he has to remain aloof,
that he has to remain detached,
that he should not become committed,
that he should not become involved,
that he should always be a watcher, an outsider, and very cold, analytical.
The poet cannot be that cold,
otherwise his poetry will be cold,
otherwise his poetry will not have any breath in it.
It will not pulsate with life.
The poet has to be involved.
And the mystic has to be totally involved.
The poet is involved once in a while,
hence only once in a while is he a poet.
No poet is a poet twenty-four hours.
If he is a poet twenty-four hours,
he is a mystic.
Then poetry is his prayer.
then he needs no other meditation;
he need go to no other temple.
He can forget all about the Vedas and the Bibles and the Korans:
he has found his Veda, his Bible, his Koran.
Painting is all.
If he can be twenty-four hours hot about it,
if it can become just a circulation, a constant circulation in his being, just as blood circulates in the body, then he is a mystic.
The poet only once in a while becomes passionate.
Then he falls back into the ordinary mundane world of cold figures, calculation, arithmetic;
he loses track of poetry.
Once in a while the window opens and he can see the sun and the moon and the stars
– but only once in a while.
The mystic is twenty-four hours a poet.
Remember it:
if you really want to know what God is,
you will have to be utterly passionate.
It is not a scientific search,
it is a love affair.
It is a question of life and death
– and not only a question really,
it is a QUEST.
It is not curiosity, not an intellectual inquiry,
it is an existential thirst.
Think of a man lost in a desert, thirsty.
It is not an intellectual question – he is not worried about the components of water.
If you start giving him a long discourse on the element water, on its chemistry, how it is composed, and you try to explain to him the formula of H2O, he will jump on you and kill you.
He is not interested philosophically, scientifically.
He wants water:
it is a question of life and death.
And you are talking about H2O!
How can it satisfy him?
When the search is passionate, no scripture can satisfy you.
And people are satisfied by scriptures because their search is untrue, pseudo.
They are reading their Gitas every morning, reciting their Koran – their search is pseudo.
IF their search is real, they will not be satisfied by words – they will do something.
They will start looking for God.
They will be ready to go to any length, on any pilgrimage.
They will be ready to risk all their security, safety, comfort, convenience,
because then God will be their only life.
APPLY YOURSELF, HAND AND FOOT, TO THE SEARCH;
BUT WHEN YOU REACH THE SEA, STOP TALKING OF THE STREAM.
When a river reaches the sea,
it forgets itself completely.
It dissolves itself in the sea without any hesitation.
It does not declare to the winds and the sky:
”I am Ganges” or
”I am Amazon” or
”I am this, I am that, and look – I am renouncing all, and I am going into the sea.”
It simply slips into the sea without any noise, without any fuss.
Search for God with a total passion.
But when you have arrived, dissolve slowly into his presence.
Then don’t brag – because that is the last strategy of the ego,
to brag that ”I have arrived,”
that ”I have become a Buddha,”
that ”I have become a SIDDHA,”
that ”Now I know.”
That is the last citadel of the ego:
beware of it.
And because it is the last,
it is the most subtle.
Your ego will pretend to become a great saint;
it will pretend that it has attained to the ultimate truth.
But unless all pretensions disappear, unless the river loses itself into the ocean, nothing has been achieved.
The Upanishads say,
”Those who say they know, they know not.”
Socrates says,
”When I was young I thought I knew all.
When I became a little older,
I started to understand that I know very little.
When a little more maturity was attained,
I came to know that I know nothing
– or, I know only one thing, that I know nothing.”
The day Socrates declared this –
”I know only one thing, that I know nothing”
”Socrates is the greatest wise man alive.”
Those who heard this rushed to Socrates. They said,
”Now, this is a paradox.
You say you know only one thing, that you know nothing. And the oracle of Delphi has declared: ‘Socrates is the wisest man on earth’ – and on the same day! Now please explain it to us; we are puzzled.”
Socrates said,
”Go and ask the oracle again. There must have been some misunderstanding – because I know only one thing, that I know nothing.”
”Yes, that’s why I have declared that he is the wisest man in the world – that’s WHY I have declared it.
His coming to know, ”I know nothing” is the ultimate knowing.
The river has disappeared into the ocean. There is no knower now, so who can clam? There is no separation left, Socrates is no more. That’s why he is the wisest man alive on the earth.”
The ego is continuously with you like a shadow, it follows you wherever you go.
You are in the world, it follows you.
You go to the temple, it follows you.
You become religious, it follows you.
And it is so clever that whatsoever garb is needed, it puts on.
If you are religious your ego becomes religious;
if you are ascetic your ego becomes ascetic.
It is your shadow;
it goes on following you,
it imitates you,
it is your reflection in the mirror.
And remember,
unless your reflection in the mirror completely disappears,
you have not come face to face with God,
because God is not a mirror.
God is an ocean to the river:
one simply dissolves into him.
You cannot address God as ‘thou’ when you have known – because there is no ‘I’ to address him as ‘thou’.
A great Jewish thinker, Martin Buber, continuously thought of religion as a dialogue.
His famous book is I AN THOU... and he thinks prayer means a dialogue between the ‘I’ and the ultimate ‘thou’.
In the primary stages it is true,
it is a dialogue;
but not in the ultimate state.
In the ultimate state it is not a dialogue at all, because there are not two persons left.
It is a silence, not a dialogue at all.
It is absolute silence.
The seeker and the sought have become one, with not even an inch’s distinction, difference.
Who is going to say ‘I’ and who is going to address God as ‘thou’?
Martin Buber is right as far as the beginning of prayer is concerned, but this is not the end. He must have remained on the periphery of prayer – a good man, a rare man, but somehow got lost on the periphery, became too much attached to the periphery.
And the reason was the Judaic conditioning of the mind.
Had he been in this country he would not have written this book, I AND THOU.
Or, he would have also written another book to declare the ultimate communion where silence prevails.
Prayer is not a dialogue, in the ultimate sense,
remember it.
It is dissolution, disappearance:
you are utterly gone and gone forever and there is no return possible, you have crossed the point from where one can return.
But be watchful of the ego.
The elephants and mice are in the middle of a football match.
It suddenly happens that an elephant steps on a mouse and pushes her to the ground.
After a while the mouse comes out and the elephant says in deep sadness,
”I’m very very sorry!”
The mouse answered with great friendliness,
”Oh, it doesn’t matter. It could happen to me too!”
From the lowest to the highest,
the same ego persists.
From the mouse to the man,
the same ego persists;
and from the mundane to the sacred,
the same ego persists.
The real sacred explosion happens and you enter into the holiest of the holy only when all trace of the ego is gone.
WHEN HE ADMITS YOU TO HIS PRESENCE
ASK FROM HIM NOTHING OTHER THAN HIMSELF.
WHEN HE HAS CHOSEN YOU FOR A FRIEND,
YOU HAVE SEEN ALL THAT THERE IS TO SEE.
THERE’S NO DUALITY IN THE WORLD OF LOVE:
WHAT’S ALL THIS TALK OF ‘YOU’ AND ‘ME’?
HOW CAN YOU FILL A CUP THAT’S FULL ALREADY?
God is not a person,
let me remind you again.
God is a presence.
Think of these three stages:
the seed,
the flower and
the fragrance.
The seed is very gross, hard, looks almost like a pebble. It is ugly, you cannot find any beauty in it – even if you cut it into parts, you dissect it, you will not find any flowers there, not even miniature flowers, and you will not find any fragrance of course. The seed is the grossest state.
Then comes the flower.
When the seed has died, disappeared, then comes the flower.
The flower is more subtle, more delicate, more feminine, more soft, more beautiful.
The flower brings something of the sky to the earth.
The flower is a bridge, a midway-house
between the earth and the sky,
between the known and the unknown,
between the visible and the invisible.
But there is still a higher stage
– that of fragrance.
The flower is beautiful but still visible, tangible, material.
It is made of more subtle stuff than the seed but is still part of the physical world – maybe just on the boundary of the physical and the metaphysical.
But fragrance is pure invisibility.
If the flower falls, it will fall back to the earth.
It is still part of the earth – it has gone high, has attained to great beauty, has been whispering with the stars and the moon and the sun.
But if it falls, gravitation will claim it back, the earth will pull it back, and it will fall downwards. It can rise only for a day into the air and the sky. Its rise is momentary – by the evening the petals may have started falling, by the night it may have withered away, in the morning you will not find a trace of it.
But the fragrance has left the earth.
The earth cannot reclaim it;
it has become so subtle that it is beyond gravitation.
The fragrance rises upwards, it is claimed by the sky.
And between the fragrance and the seed is the flower.
These are the three stages of human consciousness too.
The majority of people live in the seed form;
they never become flowers.
Very few people, one in a million, become flowers.
Even to become a flower is such a miracle in the world.
But among thousands of flowers only one becomes a fragrance.
A Buddha,
a Sanai,
a Sosan,
a Zarathustra
– only one in millions becomes a fragrance,
pure fragrance,
just purity,
pure grace.
That grace is just a presence.
When Buddha died, for years his disciples felt his presence.
He was with them.
In fact his presence is still there, but there are no more disciples of his who can receive it, who can be open to it.
The more time passes,
the more and more it becomes impossible to contact it.
Whenever it has happened that a man has attained to God, he has become a presence.
When he is in the body,
the presence surrounds his body.
Painters have depicted that presence as an aura surrounding the enlightened person – that is just a way of painting it, of painting something which cannot be painted.
But a presence surrounds him.
And that presence has nothing to do with the body;
when the body is gone,
the presence still remains.
But now it will be visible only to those who are deep in meditation, deeply surrendered to the master, utterly in trust – for them the master never dies, for them the master remains always a living presence.
God is the eternal presence,
from the beginning to the end.
Buddhas only represent,
once in a while, the eternal presence.
Once in a while, a person becomes so pure, so alert and aware and so loving and compassionate, that the eternal starts flowing through him.
Once in a while, a person becomes so surrendered like a flute, so hollow like a flute, that God starts singing through him.
But God is always singing.
It is like this:
while we are sitting here,
many many radio waves are passing,
but we are not able to listen to them.
Bring a radio set, tune it to a certain station, and immediately that which was invisible become visible.
God is like radio waves, always present.
Once in a while, a Buddha, a Jesus, a Krishna, a Mohammed, exists on the earth like a radio set – tuned, connected, plugged into God.
Then you become more aware of the presence.
But God is a presence, not a person.
That’s why Mohammed insisted that no image could be made – and his insistence is right.
Jews are right that no image can be made of God.
The reason is:
how can you make an image of a presence?
A person can be represented:
you can have a photograph of a person,
you can make a statue of a person.
But how can you make a statue of something which is only a presence.
Yes, you can have a photograph of a flower,
but you cannot have a photograph of the fragrance.
WHEN HE ADMITS YOU TO HIS PRESENCE…
When you are allowed the great gift of becoming a guest in his presence…
…ASK FROM HIM NOTHING OTHER THAN HIMSELF.
Because if you ask something else,
you have missed the whole point.
It is said of a great Sufi mystic, Bayazid, that one night, Khidr, the great angel who goes on helping people on the path, appeared to him.
The dark room where Bayazid was meditating became suddenly illuminated.
He opened his eyes;
the light was so much that he could see it even with closed eyes.
He opened his eyes:
Khidr was there.
And Khidr said,
”God is very happy with you. You can ask for anything, and your desire will be fulfilled.”
Bayazid said,
”But you came a little late. All my desires have disappeared; now I have no desire.”
Khidr insisted. He said,
”This will be insulting to God. You have to ask! You can ask for anything, but you have to ask. This will be an insult to God, because when he offers, you have to ask for something.”
He insisted so much.
Again and again, Bayazid looked an thought, but no desire was arising. And he would say,
”But what can I do?
I cannot find a thing to ask.
All is always fulfilled.
His compassion is such that before I can feel the desire, it is already fulfilled; before I can even formulate the desire in my head, it is fulfilled. Before it reaches me, it reaches him – so what can I ask for?”
But Khidr was insisting and saying,
”This is insulting, and God will be very angry.”
So Bayazid said,
”Okay, if you insist, and if you think that this is not adab – that this is not the right manner to behave with God – then tell him that I desire only him and nothing else.”
Khidr laughed, and said,
”You fool – you missed!”
Even to say, ”I want God” is to ask.
Even to desire God is a desire.
Sanai is saying to first drop all desires.
And if you are admitted into his presence…
…ASK FROM HIM NOTHING OTHER THAN HIMSELF.
This is just not to shock you too much.
When you have attained to this state that you ask only for God, then the ultimate truth will be given by the master. Then the master will say,
”Now don’t even ask for him – because all asking is still ego-oriented.
Just be in his presence, with no desire.
When there is no desire,
there is no smoke between you and him.
Desire creates the smoke, and smoke can become a China Wall.
Don’t ask for anything Be thrilled, dance in ecstasy, that he has allowed you into his presence.
But if you are not yet capable of that much desirelessness, then the second best is – but remember it is only the second best – ask for him.
WHEN HE HAS CHOSEN YOU FOR A FRIEND,
YOU HAVE SEEN THAT THERE IS TO SEE.
What is there to ask for,
what is there to see,
what is there to get,
when he has chosen you as his friend?
And he has already chosen you as his friend,
otherwise he would not have given you birth at all.
He has already chosen you by creating you.
See the grandeur of it,
see the glory of it.
See how blessed you are.
YOU HAVE SEEN ALL THAT THERE IS TO SEE.
THERE’S NO DUALITY IN THE WORLD OF LOVE…
So who can ask, and of whom?
WHAT IS THIS TALK OF ‘YOU’ AND ‘ME’?
Now Sanai is bringing you closer and closer to the point where it will be clear to you that even to ask for God is to create duality: I am and thou.
Who is there as ‘me’ and ‘you’?
HOW CAN YOU FILL A CUP THAT’S FULL ALREADY?
What can you ask for?
He has already given all that can ever be received by you.
Your cup is full!
Just look within:
your cup is full, nothing is lacking.
That’s why I go on saying to you:
You are gods already, all is fulfilled.
See it!
Nothing is missing,
nothing is lacking in you,
you are perfect as you are.
This is the greatest declaration, and of all the mystics of the world, that you are perfect as you are.
The Upanishads say,
”Out of perfection, only perfection can come.”
How can you be imperfect if God is perfect?
And if you are imperfect how can God be perfect?
The tree is known by the fruit.
Nobody is imperfect;
but your priests go on telling you that you are imperfect,
that you are sinners,
that you are unworthy,
that you will be condemned to hell.
This is all hogwash,
this is all just nonsense.
There is no hell:
all is paradise,
and sinners and saints are all perfect as they are.
Once you have recognized this,
your life takes a new color, a new dance, it becomes a song, a celebration.
This is what I teach to you.
HOW CAN YOU FILL A CUP THAT’S FULL ALREADY?
BRING ALL OF YOURSELF TO HIS DOOR:
BRING ONLY A PART,
AND YOU’VE BROUGHT NOTHING AT ALL.
Another tremendously pregnant statement.
Man is an organic unity.
You cannot dissect man;
if you dissect, you kill him.
If you dissect a rose flower to find out where the beauty resides in it, you will destroy the flower and you will never find its beauty.
Beauty is an organic unity;
you cannot find it by dissection,
the only way to find it is by participation with the flower.
You cannot know the beauty of a woman by dissecting her, by taking her to a surgeon.
You can find the beauty of the woman only
if you love her,
if you participate in her being,
if you drink of her energy, and
if you allow her to drink of your energy.
When you drink from each other’s being,
you will know beauty;
in deep intimacy and participation, beauty is known.
Beauty is an organic unity.
So is your consciousness an organic unity.
Nothing has to be discarded.
If you discard something,
you will be half – and the half will not be accepted.
In Afghanistan there is a folk tale, a folk story, a beautiful story.
The Afghans believe that you have to die complete – they don’t like to be operated upon. If the doctor says,
”Remove a kidney”
an Afghan is never ready, because he says,
”I have to go total to God. He will ask me, ‘Where is your kidney?’”
There is a story:
In Peshawar, in the days of the British Raj, an Afghan was hospitalized.
One of his hands was to be removed.
His whole life was in danger, if the hand was not removed he would die.
It was very difficult to persuade the Afghan, but the doctor said,
”Don’t be worried, we will keep your hand intact. We will preserve it in chemicals, and when you die we will put the hand with you.”
This looked logical.
”So you can present God with the hand. You can say, ‘Here it is?’”
Afghans are simple people, very simple.
He said,
”This is right. But remember that my hand should not get lost, and you have to preserve it.”
The doctor promised.
Of course he was not very serious about it, but he promised.
Seeing the innocent joy of the Afghan, he managed to preserve it. In a big jar, the hand was preserved in chemicals. But after two years the hospital caught fire and everything was burned and the hand was also destroyed. The Afghan never came to know about it.
The doctor was retired, he went back to London. One night, he was awakened by somebody. He was surprised, because the doors were closed. He opened his eyes, and he remembered – it was the same Afghan, and he was very angry!
The Afghan was very angry and was shaking him violently, and said,
”Where is my hand? I have died! And now God is asking, ‘Where is your hand?’”
For a moment the doctor could not figure out what to do. But he said,
”Wait. Come tomorrow night. I have got a great collection; your hand is there, but I will have to find it. So tomorrow I will find it. You come tomorrow night.”
And the next day he searched in all the hospitals of London to find a hand. He found a hand; he was very happy. The next night he waited for the ghost to appear again.
The Afghan came, he was very happy that he was going to get his hand.
The doctor took him to the room where the hand was.
The Afghan looked, opened the jar, took the hand out, and threw it on the floor. He was very angry – because his right hand was missing, and this was a left hand.
I don’t know how far this story is true... but there is a point.
The point is: don’t discard anything.
And your priests have been telling you to discard:
discard your sex,
discard your anger,
discard your greed.
Your priests have been telling you to discard a thousand and one things.
If you listen to your priests, you will go to God almost empty. He is going to ask,
”Where is your hand?”
He is going to say,
”I gave you so many energies: what have you done with those energies? – because those energies could have been transformed. They were not to be discarded but transformed.”
Your sex has to become your celibacy, and
your anger has to become your compassion.
Whatsoever is given to you has a great potential in it: you have to live it very artfully, intelligently.
Just by discarding anger you will remain only a part – and the part cannot reach the whole.
To the whole, you will have to go as a whole.
This statement is beautiful:
BRING ALL OF YOURSELF TO HIS DOOR: BRING ONLY A PART,
AND YOU’VE BROUGHT NOTHING AT ALL.
My effort here is to help you to remain whole.
Whatsoever he has given,
there must be a meaning in it.
Your sexuality must be keeping something hidden in it – you have to explore it.
Your anger is pure energy:
if it can be destructive,
it can also be creative.
Anger is neutral, it depends on you how you use it.
And the religious people have been telling you, ”Discard anger.”
That’s why all religious people become uncreative,
they live a very very uncreative life.
Their lives are nothing but long stories of impotence; they don’t create a thing.
They are not creators,
they are just burdens on the earth.
Your saints, your so-called sages, are just burdens.
They don’t contribute anything to existence;
they don’t make it a little more beautiful,
they don’t add a single song to life.
They live here like parasites.
And the reason is that they have discarded the energies which could have been transformed into creativity.
The man who discards anger becomes non-rebellious – and to be non-rebellious is to be dead!
Anger has to be transformed into great rebellion
– rebellion against all that is wrong,
rebellion against all that is rotten,
rebellion against the past rebellion for the future,
rebellion to bring something new into the world.
Sex is creativity.
It is not only that children are created out of sex, all great works of art are by- products of sexual energy.
All great artists are very sexual people:
poets, painters, singers, dancers, all are sexual people.
And the greatest mystics have more sexual energy than anybody else, but their sexual energy is no longer in the seed form:
it has bloomed, become a flower, and is not only a flower, it has become a fragrance.
Then whatsoever they do brings new benedictions into existence.
They are a blessing.
When you go to God,
go as an organic unity,
go as a whole.
Partial, you will look very ugly.
Partial, you will not be accepted.
IT’S YOUR OWN SELF
DEFINING FAITH AND UNBELIEF:
INEVITABLE IT COLORS YOUR PERCEPTION.
ETERNITY KNOWS NOTHING OF BELIEF OR UNBELIEF;
FOR A PURE NATURE
THERE IS NO SUCH THING.
Your beliefs,
your unbeliefs,
your theism,
your atheism,
your ideologies,
are all ego products.
In reality there is neither belief nor disbelief,
in reality there is only innocence.
The really religious person is neither theistic nor atheistic;
he does not believe,
he does not disbelieve,
he is simply open to whatsoever is the case.
He has no ideology.
Ideologies are of the mind, and they sustain the mind, they nourish the mind.
The heart knows nothing of ideologies:
the heart knows only love.
And love is the door to the divine.
IT’S YOUR OWN SELF
DEFINING FAITH AND UNBELIEF:
INEVITABLY IT COLORS YOUR PERCEPTION.
You go on dreaming that you are a Hindu,
you are a Mohammedan,
you are a Christian,
you are this and you are that,
a Catholic,
a communist
– these are all your dreams.
Reality has nothing to do with Hinduism, Christianity, Buddhism, Jainism.
Reality is simply real.
A flower is simply a flower.
Ask the flower,
”Are you a Mohammedan?”
and he will laugh at you.
Ask a lion,
”Are you a Hindu?”
and he will laugh at you.
Just look at existence:
except for man, nobody seems to be neurotic.
Except for man, nobody seems to pay much attention to ideas.
A young lady had a dream in which a handsome male angel flew into her bedroom and scooped her up in his arms.
They flew out of the window together and travelled through the air for some time.
Finally they reached a castle in the sky and soared in through an open window.
He gently tossed her onto a luxurious bed.
”What are you going to do now?”
she asked in a frightened voice.
”That’s up to you,”
he said.
”It is not my dream.”
All your ideologies are nothing but your dreams.
Drop dreaming, come to your senses.
Drop from the head, come to your senses.
Senses are innocent.
Be more sensitive to existence,
its beauties,
its joys.
ETERNITY KNOWS NOTHING
OF BELIEF OR UNBELIEF;
FOR A PURE NATURE
THERE IS NO SUCH THING.
AND IF, MY FRIEND, YOU ASK ME THE WAY, I’LL TELL YOU PLAINLY, IT IS THIS…
Listen attentively.
…TO TURN YOUR FACE TOWARD THE WORLD OF LIFE,
AND TURN YOUR BACK ON RANK AND REPUTATION;
AND, SPURNING OUTWARD PROSPERITY, TO BEND
YOUR BACK DOUBLE IN HIS SERVICE;
TO PART COMPANY WITH THOSE WHO DEAL IN WORDS,
AND TAKE YOUR PLACE IN THE PRESENCE OF THE WORDLESS.
The first thing Sanai says is:
AND IF, MY FRIEND, YOU ASK ME THE WAY,
I’LL TELL YOU PLAINLY, IT IS THIS…
And what he says is the absolute truth.
…TO TURN YOUR FACE TOWARD THE WORLD OF LIFE…
That’s what I am saying to you:
Be life-affirmative.
…TURN YOUR FACE TOWARD THE WORLD OF LIFE…
Towards the trees and the birds and the animals and the stars and the rivers and the oceans and the people.
And your priests have been telling you just the opposite.
They say,
”Turn your back towards life.”
They say,
”Be life-negative.”
They say,
”Renounce life.”
Sanai says,
”Rejoice in life.”
Your priests are just poisoners.
The greatest enemies humanity has known are its priests:
they teach you death.
Reverend Jim Jones is not the first priest who has helped his disciples to die.
This is the ancientmost trade secret of all priests:
they teach you suicide.
Reverend Jones did it in the American way, fast and quick, that’s all.
Other priests do it slowly slowly slowly – it takes seventy, eighty years.
But the process is the same;
they all teach you that life is wrong.
When life is wrong, then death is right.
They all teach you that to live is a sin.
Then not to live is saintliness.
They all teach you to escape away from life to the monasteries, to the mountains;
they teach you escapism.
Now, what is suicide?
Suicide is ultimate escapism.
And now you will see, all the priests of the world will condemn Reverend Jones – they are condemning him.
Christian and Mohammedan and Hindu, Catholic and Protestant
– they all are condemning him.
And in fact what he did is simply a logical conclusion of their teachings.
That’s what they have been teaching:
they have been teaching that life is ugly,
that to live it is to be a sinner.
Then it is a logical conclusion to die, to commit suicide;
then suicide seems to be the most spiritual act.
Jainism even permits it – not only permits but appreciates it.
Just the other day, I was reading about a Jain monk who committed suicide.
They don’t call it suicide,
they have beautiful words for it – they call it santhara:
santhara means one who leaves the body by fasting.
Now, this man was fasting for many days.
And santhara is a fast unto death, no food, no water – if the man is really healthy it will take at least three months to die.
Now this seems to be a more ugly death, more torturing, more prolonged misery.
In that way, Reverend Jones did a good job:
he did santhara in a scientific way;
instantly he did it.
And if a thing can be done instantly, then why prolong the misery for three months?
Why torture yourself?
If you can reach some place by plane, then why go by bullock cart?
I would like to say to the whole world:
what Jones has done, please don’t condemn it!
You have no right to condemn him,
because that’s what all your churches and all your temples have been teaching, down the ages.
Only I can condemn him, nobody else has the right to condemn him – because I teach life.
He was mad, neurotic as have been all your priests – mad and neurotic, sado-masochistic, pathological.
Sanai is right.
He says that this is the only way:
…TO TURN YOUR FACE TOWARD THE WORLD OF LIFE,
AND TURN YOUR BACK ON RANK AND REPUTATION;
AND, SPURNING OUTWARD PROSPERITY, TO BEND
YOUR BACK DOUBLE IN HIS SERVICE;
TO PART COMPANY WITH THOSE WHO DEAL IN WORDS,
AND TAKE YOUR PLACE IN THE PRESENCE OF THE WORDLESS.
He says:
If you want to renounce something,
renounce prestige,
renounce power,
renounce rank and reputation.
That is not renounced by your priests and your monks.
In fact they renounce the world to get more reputation, they become ascetics so that they can be worshipped like saints.
They cling to reputation – that is their ego trip.
They renounce life to get more and more respect, respectability from people.
Sanai is saying just the opposite.
That’s what I am doing here.
I say:
Renounce respectability, it is all bullshit.
It doesn’t matter whether people respect you or not.
All that matters in the ultimate sense is whether you respect yourself or not.
And you can respect yourself only if you have lived totally, passionately.
And if you respect yourself,
and you are courageous enough to live life in all its dimensions,
God is happy with you.
And when you enter into his presence
you will enter whole,
you will enter healthy,
you will enter as a total, orgasmic, organic unity.
And he says:
…PART COMPANY WITH THOSE WHO DEAL IN WORDS.
There are priests, pundits, scholars, whose whole work is to deal in words.
Reality has to be an experience,
not just speculation.
Before Buddha entered ultimate nirvana,
before he was leaving his body,
a disciple asked him to preach again.
Buddha scolded him and said,
”I have lived in the world for forty-nine years and I have never said a word.
Now you ask me to preach again.
Do you mean I have preached before?”
He was preaching for forty-nine years – morning, afternoon, evening, for forty-nine years continuously.
In fact no other man except me has talked as much as Buddha did.
But still he says,
”What do you mean, preach again?
Do you mean I have been preaching in my life?
I have not uttered a single word.”
And I say to you,
I have also not uttered a single word.
Because you cannot understand silence,
there is no other way to communicate with you.
But all the words are used just to create more and more silence in you.
The words are irrelevant:
the silence contained in them is the real thing.
The words are just capsules:
inside the capsule is silence,
a wordless message.
THE WAY IS NOT FAR
FROM YOU TO THE FRIEND:
YOU YOURSELF ARE THAT WAY:
SO SET OUT ALONG IT.
There is no other way.
You are not to go somewhere,
you are not to follow some outward path – you are the way.
You have just to go in, and then the friend is not far away.
Another story.
One day, Buddha saw Manjushree, one of his greatest disciples, standing outside the gate. He said,
”Manju! Manju! Why don’t you come in?”
Manju said,
”My Lord, there is no way to come in.”
Buddha laughed and said again,
”Enter through the gate!”
Manju also laughed and said,
”My Lord Bhagwan, you must be joking, because there is no gate either!”
Buddha showered his grace on Manjushree and said,
”My son, you have understood me well.
There is no way, and there is no gate.”
Because he is inside you, already inside you.
You are not to pass through some gates, and you are not to follow some paths.
He has already arrived – he has arrived as YOU.
The seeker is the sought.
You are it.
THE WAY IS NOT FAR
FROM YOU TO THE FRIEND:
YOU YOURSELF ARE THAT WAY:
SO SET OUT ALONG IT.
YOU WHO KNOW NOTHING OF THE LIFE
THAT COMES FROM THE JUICE OF THE GRAPE,
HOW LONG WILL YOU REMAIN INTOXICATED
BY THE OUTWARD FORM OF THE GRAPE?
WHY DO YOU LIE THAT YOU ARE DRUNK?
People who are reciting the Koran go on pretending that they are getting drunk.
That is not possible – how can words make you drunk?
Just looking at the form of the grape,
you cannot become drunk:
you will have to taste the juice of it.
Only experience, existential experience, can liberate you.
Words will become new bondages
– beautiful bondages, very very cultured, decorated bondages,
but words will be bondages.
All your scriptures are nothing
but imprisonments.
Get out of them.
And remember,
what I say about scriptures includes my words too.
Listen to my words,
but don’t be caught by them.
Listen to my words so attentively that you can listen to the wordless message that is just between the words, between the lines.
And then discard the words:
throw away the shell and drink the content.
WHY DO YOU LIE THAT YOU ARE DRUNK?
Stop lying!
Just by words, scriptures, knowledge, nobody can be drunk.
The only way to be drunk is to go deep in your being and to drink there at the very source of your consciousness.
And then you will be drunk, and drunk for ever.
And that drunkenness has a paradoxical quality to it:
you become unconscious as far as the ego is concerned, and
you become conscious as far as the self is concerned.
You forget yourself in that drunkenness, and
God is remembered in that drunkenness.
On one side is forgetfulness,
on the other side remembrance.
HOW CAN YOU GO FORWARD?
THERE IS NO PLACE TO GO;
HOW WILL YOU LEAP?
YOU HAVE NO FOOT.
Consciousness has no foot, it cannot leap.
And you cannot go anywhere,
because there is nowhere to go.
All is here!
All is now!
God has only one time, and that is now.
And God has only one space, and that is here.
There is no need to go anywhere.
Don’t think in terms of ‘then’, and
don’t think in terms of ‘there’, and
don’t think in terms of ‘that’.
God is this-ness, such-ness.
This very moment,
God is here,
as he is always here.
Just be silent and have a taste of him.
And only the taste of him can liberate you.
＊ ＊ ＊
beloved osho
”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”
sammasati
It means "right remembrance".
”正しく想起する”
meditation & love
osho samadhi
beloved osho
”The last word of Buddha was, sammasati.
Remember that you are a buddha – sammasati.”
sammasati
It means "right remembrance".
”正しく想起する”
meditation & love
osho samadhi
