Story on Lao Tzu, Patanjali, Zarathustra, ZendAvesta, Parsis - Osho

Story on Lao Tzu, Patanjali, Zarathustra, ZendAvesta, Parsis - Osho


OSHO. I HAVE HEARD THAT PATANJALI AND LAO TZU CAME TO A STREAM. PATANJALI BEGAN TO CROSS THE STREAM BY WALKING ON THE SURFACE OF THE WATER. LAO TZU STOOD ON THE BANK AND CALLED HIM TO COME BACK. "WHAT'S THE MATTER?" PATANJALI INQUIRED. "THAT IS NO WAY TO CROSS A STREAM," SAID LAO TZU, AND LED HIM TO A PLACE WHERE THE WATER WAS SHALLOW, AND THEY WADED ACROSS TOGETHER.

THIS is from Yatri. The story is true, but Yatri, you have missed the most important point in it. Let me tell you the whole story again: 

I have heard that Patanjali and Lao Tzu came to a stream. Patanjali began to cross the stream by walking on the surface of the water. Lao Tzu stood on the bank and called him to come back. "What's the matter?" Patanjali inquired. Said Lao Tzu, "There is no need to cross the stream, because this shore is the other shore." 

That's the whole emphasis of Lao Tzu: There is no need to go anywhere; the other shore is here. There is no need to do anything. The only need is just to be. Effort is irrelevant because you are already that which you can ever be. Go nowhere. Follow no path. Seek nothing. Because wherever you will go, the very going is missing the point because everything is available here already. 

I will tell you another story, one of the most important stories in the world of human consciousness. The story is concerned with Zarathustra, another Lao Tzu, who believed in being natural, who believed in being easy, who believed in being just to be:

Once, when Vishtaspa, king of Persia, was returning from a victorious campaign, he came near to the place where Zarathustra lived. He decided to visit the mystic. The king said to Zarathustra. "I have come that you may explain to me the laws of nature and the universe. I cannot tarry as I am on my way home from a war and important matters of state await me at my palace." Looking at the king, Zarathustra smiled and took a grain of wheat from the earth and gave it to him. "In this small grain of wheat," he declared, "are contained all the laws of the universe and the forces of nature."

The king was much astonished by this answer, which he didn't understand, and when he saw smiles on the faces of those around him, he was angry and threw the grain upon the ground thinking that he was being mocked. And to Zarathustra he said, "I was foolish to waste my time by coming here to see you." Years passed. The king was successful as a ruler and a warrior, and led a life of luxury and apparent contentment, but at night when he went to bed, strange thoughts came into his mind and troubled him:

"I live in luxury and abundance in this splendid palace, but how long shall I enjoy this -- this abundance, this power, this wealth -- and what will happen to me when I die? Can my power and my riches save me from illness and death? Is everything lost with the coming of death?"

No one in the palace could answer these questions, but meanwhile, the fame of Zarathustra grew. So putting aside his pride, he dispatched a great caravan of treasure to Zarathustra and with it an invitation and a request. "I regret." he wrote, "that when I was impatient and thoughtless in my youth, I asked you to explain the great problems of existence in a few minutes of time. I have changed and do not want the impossible now, but I am still deeply interested to know the laws of the universe and the forces of nature, even more so than when I was a young man. Come to my palace. I pray you. Or if that is not possible, then send to me the best of your disciples that he may teach me all that he can about these questions."

After an interval, the caravan and the messengers returned. These told the king that they had found Zarathustra, who sent him greeting, but returned the proffered treasure. The treasure, Zarathustra had said, was of no use to him because he has attained to the ultimate treasure. Moreover, Zarathustra had sent the king a gift wrapped in a leaf and had asked the messengers to tell him that this was the teacher who could teach him everything.

The king opened it and found the same grain again -- the same grain of wheat that Zarathustra had given him before. He thought there must be something mysterious and magical in it, so he put it in a golden box and hid it among his treasures. Almost every day he looked at it expecting some miracle to happen, such as the turning of the grain of wheat into something or someone that would teach him all he wished to know. Months went by, and then years, but nothing happened.

At last the king lost patience and said. "It seems that Zarathustra has deceived me again. Either he is making a mock of me or else he does not know the answers to my questions, but I will show him that I can find the answers without his help."

So the king sent a caravan to a great Indian mystic, Tshengregacha, to whom came disciples from all over the world, and with the caravan went the same messengers and the same treasure that he had once sent to Zarathustra. After many months, the messengers returned from India with the philosopher, but the philosopher said to him, "I am honored to be your teacher but in frankness must tell you that I come chiefly to your country that I may meet the great Zarathustra."

Then the king took the golden box containing the grain of wheat and answered, "I asked Zarathustra to teach me. See, this is what he sent me. Here is the teacher who shall teach me the Laws of the universe and the forces of nature. Is this not ridiculous?"

The philosopher looked long at the grain of wheat, and silence fell upon the palace while he meditated. At length he said, "I do not regret my many months of journeying, for now I know that Zarathustra is in truth the great teacher that I have long believed him to be. This tiny grain of wheat can indeed teach us the laws of the universe and the forces of nature, for it contains them in itself right now.

You must not keep the grain of wheat in its golden box. You are missing the whole point. "If you plant this little grain in the earth, where it belongs, in contact with the soil, the rain, the air, the sunshine, and the light of the moon and the stars, then like a universe in itself it will begin to grow bigger and bigger.

Likewise you, if you would grow in knowledge and understanding, must leave your artificial life and go where you will be close to all the forces of nature and of the universe, to the sum total of things. Just as inexhaustible sources of energy are ever flowing towards the grain planted in the earth, so will innumerable sources of knowledge open and flow towards you till you become one with nature and the organic universe. If you watch the growth of this seed of grain, you will find that there is an indestructible and mysterious power in it -- the power of life.

The grain disappears, and in that disappearance there is victory over death." "All that you say is true," answered the king, "yet in the end the plant will wither and die and will be dissolved into the earth." "But not," said the philosopher, "until it has done an act of creation and has turned itself into hundreds of grains, each like the first. The tiny grain disappeared as it grew into a plant, and you too as you grow must turn yourself into something and someone else. Life always creates more life, truth more abundant truth, the seed more abundant seeds. The only art one needs to know is the art how to die. Then one is reborn. I propose that we journey to Zarathustra himself that he may teach us more of these things."

In a few days, they came to the garden of Zarathustra. His only book was the great book of nature, and he taught his disciples to read in it. The two visitors learned another great truth in Zarathustra's garden that life and work.

Leisure and study, are one and the same: that the right way to live is a simple, natural life -- a creative life within which individual growth is a single, total dynamism. They spent a year in the garden, learning to read the laws of existence and of life from the vast book of nature. At the end of that time, the king returned to his own city and asked Zarathustra to set out systematically the essence of his great teaching. Zarathustra did so, and the result was the great book of the ZendAvesta, the great book of the Parsis.
This long story is the whole story of how a man becomes God, how that which you are hiding within yourself can become revealed. Be a seed. You are, but you may be still in a gold box, imprisoned. Fall into the earth, where you belong, and be ready to die into the earth. Don't be afraid to die, because all those who fear death are preventing themselves from life. Death is nothing but the door to life.

The first acquaintance with life is death, so those who are afraid of death are barring themselves against life. Then they will remain secure in a gold box, but then they will not grow. Fearing death, they will not be able to resurrect themselves. In fact, their life in the gold box will be virtually nothing but death.

Death in the soil, in the earth, is just a beginning, not the end, but remaining in a gold box is the very end. There is no beginning in it.

You are a seed. There is no need to go anywhere. All that you need is ready to come to you, but the shell of the seed needs to be broken. The ego needs to dissolve into the earth; the ego needs to die into the earth. Immediately, the whole universe starts converging on you.

Suddenly you see that which you are always meant to be. The very destiny starts growing in you. In fact, this shore is the other shore. There is no need to go anywhere. All that you need is to go within. All that you need is to take a jump into your own being, to be in tune with yourself.

Lao Tzu would not show a way how to go to the other shore. We can manage the story in a different way. Let there be three persons: Patanjali, Buddha, Lao Tzu. Patanjali will try to walk on the surface of the water -- he can. He is a great scientist of the inner world of consciousness. He knows how to defy gravity, Buddha will say what Yatri says in the story. Buddha will say, "This is no way to cross the stream. Come, I will show you a place where there is no need to do such a hard work. Easy is the way -- The stream is shallow: we just have to walk a few hundred yards and you can walk in the shallow stream. There is no need to learn this great art. This Can be done so easily." Buddha will say this. And Lao Tzu? He will laugh, and he will say to Buddha and Patanjali, "What are you doing? If you leave this shore you will go astray because this is the other shore. Here, this very moment, everything is as it should be. There is nowhere to go. Seeker of truth, follow no path, because all paths lead where, the truth is here."

Lao Tzu says simply relax into yourself. It is not a journey; it is simply a let-go. No preparation is needed because it is not a journey. As you are, just as you are, relax. Relax into your nature. Drop all nonsense about gold boxes -- prisons of morality, prisons of concepts, philosophies, religions. Drop all that rubbish. Don't be afraid of the earth and don't ask for heaven. Drop into the earth. Don't be afraid that your hands will become soiled. Fall into nature because only there, in fact, you belong, to the sum total of things.

Zarathustra did well. He was not mocking the king. He was a simple man, and because the king had himself said that he cannot waste much time and he has great affairs waiting at the palace and he has to go soon, that's why Zarathustra gave a symbolic sign, the seed. But he missed the whole point. He could not understand what type of message this is.

Zarathustra had given him the whole Zend-Avesta in that seed; nothing remains. That is the whole message of the true religion. All else is just commentary. That day Zarathustra gave the seed, he did the same as Buddha did when he gave the flower to Mahakashyap. With that seed, Zarathustra had given something more than the flower. Try to understand these symbols. Buddha gives the flower. Flower is the end. It can be given only to a Mahakashyap, who has come to the very end.

Zarathustra gave the seed. Seed is the beginning. It can be given to one who is just beginning to seek, who is just inquiring, who is just trying to find the way, who is groping in the dark. Buddha's flower cannot be given to everybody and anybody; a Mahakashyap is needed, In fact it can be given only to someone who does not need it. Mahakashyap is one who does not need it. It can be given only to one who does not need it.

Zarathustra's seed can be given to those who need it. And, what he said; he simply said, "Become a seed. You are a seed. Hidden is God within you. But don't go anywhere else."

Zarathustra's religion is one of the most natural religions to accept life as it is, to live life as it is. Don't ask the impossible. Take it easy. Look all around. The truth is present; only you are absent. This shore is the other shore; there is no other shore. This life is the life; there is no other life.

But you can live this life in two ways: at the minimum, or at the optimum. If you live at the minimum, you live like a seed. If you live like a flower, you live at the optimum.

Let your seed become the flower. It is the seed itself who will become the flower. It is you who will become the other shore. It is you who will become the truth.

Remember this. If you can remember this, just to be natural, you have understood all that is basic, all that is fundamental, all that is essential to be understood.

Blessings for a book against Osho

In India it happened, one man wrote a book against me and he sent me the proof copy. I looked into it -- it was all rubbish, lies, fictitious stories with no evidence. Still, I sent him my blessings and told him to print it on the first page of the book. He could not believe it; he was so disturbed: what kind of man is this?

He lived in Baroda, a thousand miles away from me, but he came to see me -- he had never seen me. He was just collecting third-rate yellow newspapers and cuttings and gossips, rumors... and he managed to make a book. And he asked me "Have you seen inside or have you simply sent blessings?"

I said, "I have gone through it word for word; it is all bullshit, but you have done so much work collecting bullshit, you need blessings."

He said, "But this looks strange -- with your blessings. I know this book: even while I was collecting and writing.... My purpose is to earn money -- this book is going to become a bestseller -- but now seeing you and your response, I feel perhaps I should not have done this."

I said, "No, you continue. Let this book go into the market. Collect more, because while I am alive more and more lies will be there, more and more gossips, rumors -- you can always earn money; this is a good way. It is not doing any harm to me. And the picture you have chosen for the cover is really beautiful."

He said, "My God! I was thinking you would be angry, ferocious."

I said, "Why should I be angry, why should I be ferocious? Life is too short to be angry, to be ferocious. Even if we can manage to be blissful, that's enough; if we can manage

to bless, that's enough. What you do is your business, but you have done it well. Your writing is good; what you have written is nonsense, but the way you have put it and presented it is really good. And you devoted almost one year to my service. I cannot pay you, but I can give you my blessing."

And the book was published with my blessings and every criticism that appeared in newspapers about the book mentioned it: "It is strange that Osho blesses it." And just that simple blessing cancels the whole book.

My whole approach is different, so totally different that it has never been used before. I am enjoying everything that has happened, is happening -- perhaps tomorrow I will be arrested, deported, but I have been enjoying it. Then Hasya has to find a new place, so I can be deported again! We are not going to leave a single country unblessed.

In fact I cannot conceive a situation that will be a disappointment to me. You have to forgive me -- I am simply so fulfilled and so happy, so centered that nothing can affect me. Any new kind of situation is really a great excitement. And to live without any conditions, to live with people who have total freedom to be the way they want to be, is already a transformation. All old approaches have failed. Now let us see what happens to my approach. As far as I am concerned I cannot fail, because I am squeezing the juice of life every moment; I don't leave it for another moment.

What has to be seen is how many people can become as successful, as victorious as I am. I am giving them all the cues, now it is their problem. If they fail they should be disappointed; why should I be disappointed? If they succeed, they should rejoice. I can participate in their rejoicing, but there is no way to disappoint me.

🔸OSHO🔸
Beyond Psychology

Becoming Alert through sex

WHEN YOU FEEL THE SENSATION OF AN ERECTION JUST COMING TO YOU BUT IT HAS NOT YET COME, YOU JUST FEEL THE VIBRATION, BECOME ALERT.
The vibration will be lost, and the same energy will move into alertness……

Tantra has used this.
It has tried in many ways.
A beautiful naked woman will be there just as an object for meditation, and the seeker, the meditator, will sit before the nude woman meditating on her body, her form, her proportions, just waiting for the first sensation in his sex center.
The moment the sensation is there, he will close his eyes.
He will forget the woman.
He will close his eyes, and he will become alert of the sensation.
Then sex energy is being transformed into alertness….
“ Those who think in terms of physiology, they say that the sex act is just sneezing through the sex organ — and the similarity is there. 

It is not one hundred percent right because much more is involved in sex, greater things are involved in it. But in the beginning, just in the beginning, the similarity is there.
Something is thrown out from the nose and you feel relieved, and something is thrown out from the sex organ and you feel relieved. 

And both are non-voluntary. You cannot move into sex with will.
If you try, you will be a failure — particularly men, because man’s sex organ has to do something.

It is active. You cannot “will” its act, and if you try, then the more you try, the more it will be impossible.
It can happen, but you cannot make it happen.
Because of this, in the West sex has become a problem. This half century in the West sex knowledge has developed, and everyone has become so conscious about it that the sex act is becoming more and more impossible.

If you are alert, sex will be impossible.
If a man is alert while making love, the more he is alert, the more it will be difficult.
He will not be able to get an erection. 

It cannot be willed, and if you will it you will lose it.
The same method, the same technique, can be used in sex.  Just in the beginning, when you feel the sensation of an erection just coming to you but it has not yet come, you just feel the vibration, become alert.
The vibration will be lost, and the same energy will move into alertness.

Tantra has used this.
It has tried in many ways.
A beautiful naked woman will be there just as an object for meditation, and the seeker, the meditator, will sit before the nude woman meditating on her body, her form, her proportions, just waiting for the first sensation in his sex center.
The moment the sensation is there, he will close his eyes.
He will forget the woman.
He will close his eyes, and he will become alert of the sensation.

Then sex energy is being transformed into alertness.
He is allowed to meditate on the nude woman only up to the point when the sensation is felt.
When he has to close his eyes and move to his own sensation and become alert there, the same as is done in sneezing.
And why does this flash happen?
Because mind is not there.
The basic thing is that if the mind is not there and you are alert, you will have satori, you will have the first glimpse of Samadhi.”
OSHO
Vigyan Bhairav Tantra ( The Book of Secrets ), Vol 2 , Chapter 1 - Be a witness not a judge (25 March 1973 pm in Bombay, India)

THE WHOLE TRICK OF MEDITATION : HOW TO REMAIN UNOCCUPIED

THE WHOLE TRICK OF MEDITATION : HOW TO REMAIN UNOCCUPIED….
"When people come to me and they ask, 'HOW TO MEDITATE?' I tell them, 'There is no need to ask how to meditate, just ask how to remain unoccupied. Meditation happens spontaneously. Just ask how to remain unoccupied, that's all. That's the whole trick of meditation – how to remain unoccupied. Then you cannot do anything. The meditation will flower.'

"When you are not doing anything the energy moves towards the centre , it settles down towards the center. When you are doing something the energy moves out. Doing is a way of moving out. Non-doing is a way of moving in. 

Occupation is an escape. You can read the Bible, you can make it an occupation. There is no difference between religious occupation and secular occupation: all occupations are occupations, and they help you to cling outside your being. They are excuses to remain outside.

"Man is ignorant and blind, and he wants to remain ignorant and blind, because to come inwards looks like entering a chaos. And it is so; inside you have created a chaos. You have to encounter it and go through it. 

Courage is needed – courage to be oneself, and courage to move inwards. I have not come across a greater courage than that – the courage to be meditative. “
OSHO
Source : Just Like That, Talk #6

FOR ONE HOUR JUST BE ATTENTIVE TO YOUR BREATHING

FOR ONE HOUR JUST BE ATTENTIVE TO YOUR BREATHING. 

 
By and by you will be able to change your attention into awareness. Then do simple things -- for example, walking, walk attentively with full awareness of walking and also of breathing. Do not create any opposition between the two actions of walking and breathing. Be a watcher of both. It is not difficult”…………

“So choose a small period. The morning is good because you are fresh, energies are vital, everything is rising; you are more alive in the morning.
Physiologists say that not only are you more alive, but your height is a little more in the morning than in the evening. If you are six feet tall, then in the morning you are six feet and one half inch and in the evening you go back to six feet. Half an inch is lost because your spine settles down when it is tired. So in the morning you are fresh, young, alive with energy.

Do this: do not make meditation the last thing on your schedule. Make it the first. Then when you feel that now it is not an effort, when you can sit for an hour together completely immersed in breathing -- aware, attentive -- when you only know this, that you have achieved attention of breathing without any effort; when you are relaxed and enjoying it without any forcing, then you have attained it.”……..

“ Another friend says, IF I TRY THIS METHOD OF BEING AWARE OF MY BREATHING, IF I PAY ATTENTION TO MY BREATHING, THEN I CANNOT DO ANYTHING ELSE, THE WHOLE ATTENTION GOES TO IT. AND IF I AM TO DO ANYTHING ELSE THEN I CANNOT BE AWARE OF MY BREATHING.

This will happen, so in the beginning choose a particular period in the morning, or in the evening, or at any time. For one hour just do the exercise; do not do anything else. Just do the exercise. Once you become attuned to it, then it will not be a problem. You can walk on the street and you can be aware.

Between `awareness' and `attention' there is a difference. When you pay attention to anything it is exclusive; you have to withdraw your attention from everywhere else. So it is a tension really. That is why it is called attention. You pay attention to one thing at the cost of everything else. If you pay attention to your breathing, you cannot pay attention to your walking or to your driving. Do not try it while you are driving because you cannot pay attention to both.

Attention means one thing exclusively. Awareness is a very different thing; it is not exclusive. It is not paying attention, it is being attentive; it is just being conscious. You are conscious when you are inclusively conscious. Your breathing is in your consciousness. You are walking and someone is passing, and you are also conscious of him. Someone is making noise on the road, some train passes by, some airplane flies by -- everything is included. Awareness is inclusive, attention exclusive. But in the beginning it will be attention.

So first try in selected periods. For one hour just be attentive to your breathing. By and by you will be able to change your attention into awareness. Then do simple things -- for example, walking, walk attentively with full awareness of walking and also of breathing. Do not create any opposition between the two actions of walking and breathing. Be a watcher of both. It is not difficult.

Look! For example, I can pay attention to one face here. If I pay attention to one face, all the faces will not be here for me. If I pay my attention to one face, then all the rest are bracketed out. If I pay attention only to the nose on that face, then the whole face, the remaining face, is bracketed out. I can go on narrowing down my attention to a single point.

The reverse is also possible. I pay attention to the whole face; then eyes and nose and everything are there. Then I have made my focus wider. I look at you not as individuals, but as a group. Then the whole group is in my attention. If I take you as different from the noise that is going on the street, then I am bracketing out the street. But I can look at you and the street as one whole. Then I can be aware of both you and the street. I can be aware of the whole cosmos. It depends on your focus -- on its becoming greater and greater. But first start from attention and remember that you have to grow into awareness. So choose a small period. The morning is good because you are fresh, energies are vital, everything is rising; you are more alive in the morning.

Physiologists say that not only are you more alive, but your height is a little more in the morning than in the evening. If you are six feet tall, then in the morning you are six feet and one half inch and in the evening you go back to six feet. Half an inch is lost because your spine settles down when it is tired. So in the morning you are fresh, young, alive with energy.

Do this: do not make meditation the last thing on your schedule. Make it the first. Then when you feel that now it is not an effort, when you can sit for an hour together completely immersed in breathing -- aware, attentive -- when you only know this, that you have achieved attention of breathing without any effort; when you are relaxed and enjoying it without any forcing, then you have attained it.

Then add something else -- for example, walking. Remember both; then go on adding things. After a certain period you will be capable of being aware of your breath continuously, even in sleep. And unless you are aware even in sleep you will not be able to know the depth. But this comes, by and by this comes.

One has to be patient and one has to start rightly. Know this, because the cunning mind will always try to give you a wrong start. Then you can leave it after two or three days and say, "This is hopeless." The mind will give you a wrong start. So always remember to begin rightly, because rightly begun means half done. But we start wrongly.

You know very well that attention is a difficult thing. This is because you are totally asleep. So if you start being attentive to breathing while you are doing something else, you cannot do it. And you are not going to leave the task, you will leave the effort of being attentive to breathing.

So do not create unnecessary problems for yourself. In twenty-four hours you can find a small corner. Forty minutes will do... so do the technique there. But the mind will give many excuses. The mind will say, "Where is the time? There is already too much work to be done. Where is the time?" Or the mind will say, "It is not possible now, so postpone it. Sometime in the future when things are better, then you will do it." 

Beware of what your mind says to you. Do not be too trusting of the mind. And we are never doubtful. We can doubt everyone but we never doubt our own minds.

Even those who talk so much of scepticism, of doubt, of reason, even they never doubt their own minds. 

And your mind has brought you to the state you are in. If you are in a hell, your mind has brought you to this hell, and you never doubt this guide. You can doubt any teacher, any master, but you never doubt your mind. With unflinching faith, you move with your mind as the guru. And your mind has brought you to the mess, to the misery that you are. If you are going to doubt anything, doubt first your own mind. And whenever your mind says something, think twice.

Is it true that you do not have any time? Really? You do not have any time to meditate -- to give one hour to meditation? Think twice. Ask again and again to the mind, "Is this the case, that I do not have any time?"

I don't see it. I have not seen a man who does not have more than enough time. I go on seeing people who are playing cards, and they say, "We are killing time." They are going to the movies and they say, "What to do?" They are killing time, gossiping, reading the same newspaper again and again, talking about the same things they have been talking about for their whole lives, and they say, "We don't have any time." For unnecessary things they have enough time. Why?

With an unnecessary thing mind is not in any danger. The moment you think of meditation, mind becomes alert. Now you are moving in a dangerous dimension, because meditation means the death of the mind. 

If you move into meditation, sooner or later your mind will have to dissolve, retire completely. The mind becomes alert and it begins to say many things to you: "Where is the time? And even if there is time, then more important things are to be done. First postpone it until later. You can meditate at any time. Money is more important. Gather money first, then meditate at your leisure. How can you meditate without money? So pay attention to money, then meditate later on."

Meditation can be postponed easily, you feel, because it is not concerned with your immediate survival. Bread cannot be postponed -- you will die. Money cannot be postponed -- it is needed for your basic necessities. Meditation can be postponed, you can survive without it. Really, you can survive without it easily.

The moment you go deep in meditation, you will not survive on this earth at least -- you will disappear. From the circle of this life, this wheel, you will disappear. Meditation is like death, so the mind becomes afraid. Meditation is like love, so the mind becomes afraid. "Postpone," it says, and you can go on postponing ad infinitum. Your mind is always saying things like this. And do not think I am talking about others. I am talking particularly about YOU.”

OSHO
Vigyan Bhairav Tantra, Vol 1
Chapter 4 - The deceptions of the mind (4 October 1972 pm in Woodlands, Bombay)

VIPASSANA VIDEO LINK :
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WHY ARE PEOPLE SO FAKE?

BELOVED OSHO,
WHY ARE PEOPLE SO FAKE?

People are so fake because it pays, it is a good policy.
If you are true, you will be in danger.

You can be true only in a true society where truth is respected, loved.

This society exists through lies.
Here truth is not respected, here truth is crucified, here truth is killed. Lies are enthroned.

That’s why politics becomes so important in this world – because politics is the game of lies. And the politicians become the most important people in the world. They should be the last. They become the first because this world –

This whole society – is based on lies.

And if you live with liars and you will live with this falsehood all around you, you have to be fake.

It pays, it is economical, it is safe. It protects you – otherwise people will be against you.
If you are true and they are all living through lies, they cannot tolerate you.

From the very beginning a child starts learning that lies pay. If the child tells the truth, he is beaten; if the child tells the truth, it creates a kind of embarrassment for the parents.

If the child is being truthful, nobody is for him, everybody is against him. If he is Lying, then he can protect himself.

A lie becomes a kind of umbrella. And if he is Lying in tune with the parents’ lies, then there is no problem at all. He can exist very smoothly.

And children are very perceptive,
sensitive; they learn whatsoever they see around.

People are false because they have found a key. They know what makes life secure, comfortable, convenient, safe – although convenience,comfort, safety, security, don’t bring any kind of blessing.

They bring all kinds of miseries, they don’t bring any happiness in life. Happiness comes only through being original. Unless you have your original face you will never be blessed.

But to have your original face you will have to pass through many inconveniences, discomforts. The path is arduous. 

Keep it in mind that whenever you face a choice between convenience and joy, always choose joy, otherwise you will become fake.

Whenever you have a choice between comfort and some adventure, choose the adventure, howsoever arduous, otherwise you will become a fake.

Whenever you have a choice between security and insecurity, let insecurity be your love.

Never choose security.
Security makes people dead and dull.

A perfectly secure person is already in his grave, he is no longer alive. If you are alive there is bound to be insecurity – the more alive, the more insecure.

A really totally alive person lives moment to moment in insecurity. But then there is great thrill. And he is always on the verge of the unknown and he is always moving into something mysterious.

The mysterious cannot be secure.

Don’t depend on bank balances, don’t depend on marriage, don’t depend on a comfortable and well-paying job, don’t depend on family, society and state.

People who have depended on those things are all around. You can see them – how dead they are, how dragging is their life, how sad are their eyes.

Not a single song is in their heart and you will never feel any dance in their feet. Impossible.

You can go on searching in their life and you will find desert and more desert, not a single oasis. Love does not bloom; celebration they have not known. 

Life is where opposites meet. Life is where day and night meet. Life is in the world and yet only for those who can remain beyond it.

Be a lotus flower – in the water and yet untouched by it.

OshO 💕
CHAPTER 6. AN ETERNAL RECURRENCE
Sufis: The People of the Path, Vol 2

JUST CLOSE YOUR EYES AND GO INTO YOUR BELLY

JUST CLOSE YOUR EYES AND GO INTO YOUR BELLY……….

“ [A sannyasin said that four days ago he started feeling strange. He was in Lonavla (a nearby hill station); he nearly got killed; fell in love; and has waves of energy rushes from the chest upwards: It's beautiful but it's terribly frightening.]

So next time you start feeling the wave just close your eyes and go into your belly, two inches below the navel. You can put your hand there so that you can feel. Just two inches, around two inches below the navel, is your hara centre. So just go there and start feeling that all those waves and all that energy is moving towards the navel, that the waves are accumulating there. The fear will disappear and you will have tremendous joy, almost orgasmic joy.

The energy is there but right now it is very wild. It has to be a little educated that's all; it is a wild, primitive energy. In the beginning it is always so: when for the first time the energy erupts it is very primitive. It has to be a little cultured that's all; you have to teach it a few things.

The first thing is: move it towards the stomach. If it goes towards the head it can create problems you can become very much frightened -- because the head cannot contain that much energy. The stomach can.

In Japan they have two types of dolls. Zen masters keep these dolls to show to their disciples, particularly to western disciples. One doll that they keep on one side is a very beautiful doll but its head is very heavy -- made of heavy metal. The other doll's stomach is very heavy; it is made of metal. On the surface they look alike, but if you push the first doll it falls and it cannot get up because the head is too heavy. If you push the other doll it falls and suddenly gets up and sits again in the Buddha posture.

This is to show where the energy should be -- in the stomach. There it can be contained and there you can contain the whole universe. So Japanese say 'think from the belly'. They mean let all your energy be concentrated in the belly: your real mind should be there.

The brain cannot contain much and it does not need much: it lives on a very small quantity of electricity. With more electricity in the brain you start feeling terrified; everything goes berserk. It needs a very very slight quantity, a homeopathic dose. Just a little more and it becomes difficult.

That's why you cannot sleep without a pillow, because if you sleep without a pillow more energy flows towards the head -- with a pillow, less energy. So you can have a better sleep with a pillow. If you keep your head lower than your bed you will not be able to sleep the whole night because energy will be flowing to your head.

That's why, in yoga, they invented the head stand posture -- because of this energy. When it is arising too much and going upwards and they cannot manage it in the head, they stand on the head so it starts going upwards to the feet. Then there is no problem... otherwise it can destroy the subtle mechanism of the brain.

Just start keeping it there. And sometimes if you enjoy, you can stand on your head too; that will be helpful. But never stand for more than five or seven minutes -- at the most seven, mm? -- because if you stand for more than seven the energy starts moving towards the head. It will move upwards only from five to seven minutes mm? -- then it knows that the head is not there. It starts moving towards the head and of course it comes in a more rushing way because gravitation helps it. So never more than seven minutes; from five to seven minutes you can do it.

And whenever you feel that it is coming, just close your eyes... and you will enjoy it! It is a beautiful moment! For this I sent you to Lonavla, mm? It is good when it happens in the hills and mountains.”

OSHO
The Further Shore
Chapter 11 - Nature is the temple of god (12 June 1977 pm in Chuang Tzu Auditorium)