Two Types of Freedom – Osho

You said last night that to have an upward flow of the mind one has to make a constant effort against past animal habits. Please explain what the difference is between effort against habits, and suppression.

Transformation of the mind is a positive effort. Suppression of the mind is negative. The difference is that when you are suppressing your mind, you are positively concerned with being against something. When you are transforming your mind, you are not directly concerned with being against something. You are positively concerned for something: the effort is for something, not against something.

For example, if you are fighting directly with sex, then it will be suppression. But if your positive effort is for transformation of sex energy, your positive effort is for something else, then it will not be suppression. Suppression means you have blocked the natural door for the energy, you have blocked the natural outflow, and you have not opened anything else. It is just a blockage. You are against anger, so you block anger – but where will the energy go? The energy that you have suppressed will create inner complexities. It will even be more perverted. So to be natural is better than to be perverted. Perversion is disease; to be natural is healthy.

Of course, just to be healthy is not the end. One can go even beyond health. So these are three things – suppression, being natural and transcendence. Just being natural is just being healthy. If you suppress and there is no positive outlet, no creative outlet for your suppressed energy, then you will become perverted. You are not healthy: you become diseased, you become a “dis-ease”.

Don’t be concerned negatively. Change the energy, the door, the path, the outlet, positively, and when there is a creative change, the energy that was flowing into sex will not flow. Whenever you can open a higher passage for it, it will flow through it. Whenever you can create something which is better than nature itself, then there is no suppression. This difference must be understood.

Only man can fall below nature; no animal can fall below nature. There are no abnormal animals. Sometimes animals also become abnormal, but only when they are with men – never alone. A dog can go abnormal, a horse can go abnormal, but never alone, never in their natural state. They can go abnormal with man, with man’s society. They can go abnormal in a zoo.

Man can fall down below nature. This may seem unfortunate. This is not, because this capacity comes with another capacity: man can transcend nature. No animal can transcend nature. The higher you can go than nature, the lower you can go also, in the same proportion. Every possibility is a double possibility. Every possibility opens two doors that are diametrically opposite. Unless you can fall below nature, you cannot transcend above it. And if you have the capacity to transcend nature, you will have the capacity to fall below it also.

Animals are just natural; they are neither perverted nor are they transformed. Never do they become sub-animal and never do they become super-animal. They are just animal. Man is a flexible potentiality. He can fall below nature, can be perverted, can become mad. He can transcend nature, can become superhuman, can become a Buddha.

Another thing: animals are born with their nature. In a way they are born perfect. An animal is born developed. Man is born without any nature and is not developed at the time of birth. He develops later. Then many possibilities open, and there is a great range of possibilities. Marl is born undeveloped – not only mentally, but even bodily he is born undeveloped. No animal child is born with an undeveloped body; the body is complete. That’s why, when the animal child is born, he is capable of living even without parents.

But man’s child is born undeveloped, and even in the physiological structure many things develop only after he is born – and it takes years. In the mother’s womb he is not completely developed, and because of that, the phenomenon of mother is born – because mothering continues. If the child is born completely developed, then there will be no mothering. The whole institution of the family developed – and, consequently, the whole society – the whole society was born because the child is born undeveloped. He has to be looked after, taken care of. Only after twenty years will he really be out of the womb. In these twenty years, he will need a family, loving care, a society, in which to develop This will be a greater womb.

Even when he is physically complete, mentally he is not. He will have to develop his mind. And, really, the average mind is never beyond fourteen years of age. The average mind remains below thirteen and a half. The average mental age is thirteen and a half. A person who is physically seventy is mentally thirteen and a half. The mind remains in such a primitive, primary state! Body becomes complete, mind remains incomplete, and spirit is not even touched. Man dies without ever having evolved any spirit.

Whenever someone asked Gurdjieff, “Have we souls?” he would say, “No! Sometimes it happens that a man has a soul. Sometimes only does it happen.” Gurdjieff would say, “only sometimes, rarely does it happen that a man has a soul. You are not even complete minds, so how can you have a soul?”

A body incomplete cannot have a mind, an incomplete mind cannot have a soul, and an incomplete soul cannot realize the Divine. Really, body works as a womb for the mind, and mind works as a womb for the spirit, then spirit works as a womb for God. So man is not born fixed, complete. He is born only as a multi-potentiality, and he can fall down – below nature. He can be more animalistic than any animal and he can be a superhuman being also, he can be just Divine. This range of possibilities is there.

Now you can do two things. If your mind becomes negative, suppressive, you go on fighting things which are not “good”. So you fight sex, you fight anger, you fight greed, you fight jealousy, you fight violence – you go on fighting. But when a person is fighting violence, he will never be non-violent, because to fight violence one needs to be violent.

You cannot fight violence without being violent, so your so-called nonviolent saints are all violent – deeply violent. Of course, their violence is not against others: their violence is against themselves. So no one objects; you can even applaud them. They are against themselves – very violent! You cannot fight violence. How can you fight violence without being violent? How can you fight anger without being angry? The very attitude to fight anger is a subtle anger. The very fight means you are angry. You are not at ease with your anger.

You can take a negative attitude, and you can go on fighting with things which are there. The more you fight them, the more you become like them. A person fighting sex will become sexual. His every gesture will become sexual. His sitting, his standing, his walking, will become sexual. He will be so much obsessed with fighting it that everything will take the tinge and color of sex.

When you fight with something, you have to use the techniques of your enemy. If you want to win, you have to use the same techniques that your enemy is using. So even if you win in the end, you will not win because the techniques will be the same. Really, you will have been defeated. Fight with anger, and if you are defeated then anger will be there. If you win, then also there will be anger. Only anger will have won against anger.

This negative fight will narrow down your consciousness more and more, and you will become afraid of everything. A negative mind is always in fear. Everything becomes a sin, and everything creates guilt, and everything creates fear. You are just in a deep escape from everything. Your consciousness will be narrowed down; it will not expand. You will become so much afraid that you will just hide within yourself, and everywhere around will be all the enemies. You have created them because you became negative.

This is suppression, and you will end in a madhouse. Everything that you have suppressed you will have to suppress continuously. The fight will be so continuous that you will not be able to do anything else. If you are fighting sex, then it will be enough – your whole life will be just a fight. If you are fighting greed, then it will be enough; even greed itself will not take so much energy as the fight with greed. Sex will not take so much energy, it will not dissipate so much energy, as fighting with sex – because sex is just natural, and the fight creates negativity: whenever you are negative, you only dissipate energy. Nothing is gained, nothing creative is achieved. You become self-destructive.

So always remember never to be negative; then there will be no suppression. But I have told you that to go against the current is the way for the mind to flow upward. What do I mean by going against the current? The difference is very subtle, but once felt, you can never lose the track.

For example, you are swimming in a river against the current. Two are the possibilities: one, you are just fighting the river, just fearful of being taken away by the river – taken down, taken in the flow – just afraid, trembling, fighting against the river. Then you will be defeated because this very attitude of fear of being taken away, of this trembling mind, cannot win. The defeat has set in How long will you be able to fight the current? The whole attitude is negative, and the river is very much positive, lifelike. But you are just fear and trembling. How can you win? Sooner or later, you will dissipate energy in the fight, and the current will take you away.

There is a second point, another dimension: you are not fighting the river because you are not fearful of it.

The first thing: fight is created because of fear. Remember, fight means fear. Fear comes first, then you begin to fight Your fear creates fight, your fear creates the foe. So basically, fear is at the root.

The second point: you are not fighting the river because you are not fearful of the river. You are not fearful of the river because you know that this is just natural that the river flows downward. Even if you flow downward, there is no guilt. It is natural. Even if you flow downward, it is not a defeat. It is a defeat only if you fight – then it becomes defeat. It is just natural: the river flows downward, and you flow with it. You can even enjoy it. You can feel the bliss of the flowing river – without any effort, just moving with the current, and the current takes you away. You can even conserve energy by flowing down naturally.

So the first thing: don’t be fearful of a downward flow don’t be fearful! Remember, it is natural, and it is better to flow with the current than to be defeated and taken away – because then the whole thing will lose the bliss that is possible naturally. So the first thing: to be natural is not a sin. Remember, because only then can whole effort become positive; otherwise, it will be negative.

To be natural is not a sin. Of course, it is not enough – mm? – that is another thing. But it is not a sin. If you are flowing naturally, that is okay. As far as it goes, it is okay. It is not a sin, it is not a guilt, it is not immoral – it is just healthy. But I say it is not enough. It is not enough because your possibilities are still more. They are not just to be healthy. You can be holy also.  So don’t be in fear – first thing. Don’t be in condemnation of nature, and then the negative attitude will not be there.

Now: don’t fight the current – play with the current. You are not fighting the river really; you are just training yourself to go upward. Feel the difference: you are not fighting the river – you are just filled with an abundance, you are just filled with energy and training the energy to go upward. Now the river is not an enemy. Rather, it is a friend, because it gives you the opportunity to go up, to play with it. Now the fight is not a fight at all. It is a game; it is a play. And the river is not your enemy, it is a situation. Life is a situation; it is not an enemy. Nature is a situation; it is not an enemy – it is an opportunity.

So try to train your inner energy to flow upward. You are not really concerned with the river going downward. You are concerned with a different river of energy going upward. Your mind is basically concerned with the inner energy which can go upward.

Feel thankful for the river – because it gives you a background, it gives you an opportunity, it helps you, it cooperates with you. You can weigh yourself only through its current. You can feel yourself only because the river is going downward. The feeling that you can go upward even when the river is flowing down gives you a very different quality of confidence – you can go upward. And now, even if you relax and flow with the river, you know very well that you can go upward. Now even this downward flow with the river is not a defeat. You have known something – something different from nature.

If you have glimpsed something different from nature even for a single moment, then you have known your potentiality. You may achieve it, you may not achieve it, but now you are not just part of the downward flow – the upward flow is possible. Now it will depend on you. You will be the decisive factor, not the downward current. Now there is no enmity! If the river flows downward, it is okay. You need not flow, you need not fight, you need not be in fear. You can go up.

Ultimately, there is another possibility in which tantra has gone very deep. Tantra says there is a possibility when you flow downward with the river and still you flow upward. Then only your body is carried away. How can the river carry you away? It can carry only the body. Tantra tried to create many downward rivers. So go into the river, feel the downward flow, flow with it, and remember constantly that you are not flowing.

I was saying that by fighting with sex you may be obsessed with sex totally. There is another possibility: even going deeply in sex, you may not be sexual at all. But that possibility opens only when your effort becomes positive. This is what I mean by positive effort against the current. It is not really against the current; it is for the consciousness. The current is being used just as an opportunity – just to weigh yourself, just to find yourself out – just to feel the upward, the downward is needed. The more forceful the current, the more forceful will be the feeling of the upward. So use nature as an opportunity, not as an enemy. Use instincts as friends, not as enemies They are friends. Only through your ignorance can you make them enemies. They are friends!

When someone reaches the original source, the peak of the river from where the river comes down, one is just thankful – thankful towards the river, grateful towards the river, because it is only through the river that he could achieve the source. So when someone reaches the peak of consciousness, one is thankful to every instinct – because they all helped, they all created the situation, they all created the opportunity. And they were flowing in the opposite direction. So their opposite flow is not really against you; the river is not against you. You can be against the river, and if you are against the river then you will never win. The greater possibility is that you may become perverted.

So use nature to transcend it. When you see there is anger, don’t fight anger directly. Weigh yourself, feel the energy, transcend the anger. Anger is there: remain silent, feel anger and feel yourself and weigh yourself – begin to flow upward. Take it as a play. Don’t be serious! Seriousness is a disease. If you take everything negatively, then you will be serious. Then everything disturbs you: “Why is there anger? Why is there greed? Why this? Why that?” Everything disturbs you and you become serious.

But our so-called saints are very serious. Really, I cannot conceive how a saint can be serious. He can only be playful. The seriousness shows he has been fighting. A soldier, of course, is bound to be serious. A saint need not be, must not be. Really, it disqualifies him from being a saint. A saint must be playful because nothing is against him – everything is for him. He can use everything for himself.

When I say, “effort against the current”, I mean play against the current – play! Try! See what you can do. The current is flowing downward. Can you flow upward? The anger is there. Someone has insulted you; the button has been pushed. Can you remain non-angry? Just play – play with the situation; don’t be serious. The moment you become serious, you become angry, really. Anger is very serious. Be playful, laugh, and see that the anger has been put on, that the conditioned mind has been put on. The anger is boiling there. Now, swim against the current. Take it as a play and see whether it is possible that someone has insulted you. the anger has been created in the metabolism. Can you still swim beyond it? Don’t fight it!

That’s why I say the difference is very subtle. Standing on the bank you cannot feel the difference – unless you have been in the river and experienced both. You are standing on the bank, and someone is fighting the river, and someone is just playing with the river, going upward. What difference can you see from the bank? Only one: one will be serious and the other will be playful – nothing else.

One who is in fear, afraid, fighting, will be serious – dead serious. How can he laugh? How can he play? If the current pushes him, he will feel defeated. The other one who is playing will not be serious at all. He can laugh: he can laugh with the river, he can laugh with the waves. And if the current pushes him down he will not feel defeated – he will try again. He will not be serious. Rather, he will begin to love the river because it pushes. He will begin to love the river! The difference will be inner, qualitative.

Suppression is a serious disease. Transforming oneself is a play – it is not serious at all. It is sincere. but never serious. It is authentic, but never serious. The quality of playfulness always remains there. It is the very spirit. With positivity you are creating something inside. The outward is just an opportunity; the inside creation is the thing. The emphasis is on something else. It is not on fighting the river: the emphasis is on the upward flow.

For example, I am writing something on a blackboard. I use a blackboard, but I write with white chalk, because on a blackboard the white chalk becomes clear in contrast. I can write on a white wall also. The writing will be there, but it will be as if it is not because the contrast will not be there. So the blackboard is not against the white chalk. It is not the enemy: it is the friend. Only when they are against it do the white lines become more white. On a white wall they will just lose themselves, they will be nowhere.

So who is the enemy – the white wall or the blackboard? Who is the enemy? The white wall is the enemy because you lose. The blackboard is not the enemy. Really, it is the friend. On it, the white becomes more white and clear and apparent. But when I am writing on a blackboard my emphasis, my intention is not to destroy the blackboard. Rather, my intention is to make the white lines clear. If you are trying to destroy the blackboard, then the blackboard is the enemy. See the difference: if you are trying to destroy the blackboard by whitewashing it, then you will feel the blackboard as the enemy.

You can whitewash it; then there will be a fight. But when you are writing something on it, your emphasis is not on the blackboard. Really, you never remember it, you need not remember it. It is not even in your awareness; it is only on the fringe. You write: the emphasis is on writing, not on destroying the blackboard. You remember what you are writing, and the blackboard helps. It never obstructs you.

So your emphasis must be on what you are trying to achieve. not on what you are against. If you are trying to achieve love, then be positively concerned with love, not with destroying hate. You can never destroy it! You will not be able to destroy hate. But the moment love is there, the whole energy is transformed. It begins to flow “lovewards”.

Don’t be negative about your energies, instincts, about anything. Be positive. And when you are positively creating something, be playful. It is your nature. Why fight it? you have created it. It is your effort. You wanted to create it, so you have created it. You have chosen it; it is your freedom. If you are angry, it is your choice – so why be against it? It is your choice! For lives and lives you have used anger, so it is there. Why be angry against it? No one has chosen it except you. So whatsoever you are, you are your own creation.

So it is nonsense to think in terms of negativity. Rather, feel that if you can create such a madman inside of you, then, really, you are capable of many things. If you can create such a hell, why not a heaven? But don’t be concerned with the hell. Be concerned with heaven and begin to create it. When the heaven is created you will not find the hell. It will have disappeared completely because it exists only as a negative, it exists only as an absence.

Because there is no heaven, hell has to be. Because there is no love, hate has to be. Because there is no light, darkness is there. Don’t fight with darkness: create the light, be concerned with the creation of light. When the light is there, where will the darkness be then? But you can fight directly. Don’t think about the light at all and begin to fight darkness directly. But no matter what you do, the darkness will never be destroyed. On the contrary, you may be destroyed in the fight. How can you fight darkness directly? It is an absence. Darkness only means that the light is not. So, please, create light.

The river is flowing downward, and you are flowing with it because you don’t know the upward flow. You have not known it: that is the only thing. Once you know it, all the rivers may flow downward, but you cannot flow downward. Then go with the river to the very sea, and you will not go downward.

It is difficult to sense the difference. That’s why so much suppression is in the world. No one has taught it – everyone has understood it. No one has taught it – neither a Buddha nor a Mahavir nor a Jesus nor a Krishna. This is a miracle. No one has taught suppression because no one can. It is absolute nonsense! But everyone has suppressed, and everyone is suppressing – because the difference is so subtle that whenever transformation starts, suppression is understood.

Whenever a teacher is born who begins to talk about transformation, followers gather who begin to understand about suppression – because it is so delicate, so delicate that unless you experience it there is every possibility you will misunderstand it. So try to experience it. The primary requirement: Don’t be against anything – be for! Be for something! Don’t be against something!

Really, when you are against something your future is not open. Only when you are for something does your future open. When you are against something you are clinging to the past. You can never be against the future. How can you be against the future? You can only be against the past. So let it be understood in this dimension also: when you are against, you are against the past. You are fighting with death. The past is no more, so why fight it? Create the future; be for something. Then you become positive.

There are two types of freedom: one is from something and one is for something. A young man is fighting with his parents to be free; he goes hippie. Then for some time the fight continues. The parents cannot do anything, and they forget. Then for the first time the boy begins to feel, “What to do?” because he was only against. The freedom was from the parents. It was not leading anywhere; it was not for something. It was just against something. […]

Life will be a boredom if you are always against and never for. Never be against: be always for. So when I say, “against the current”. I mean for something, for the peak. Sex is not bad, but the peak is better. So never think in terms of bad and good. Always think in terms of good and better. Mm? The bad must be thrown out; it must not be given any status in the mind. Always think in terms of good and better and better. Life is that.

Once you create good and bad, soon the good will drop and bad and worse and worse will follow. So nothing is bad, but better things are possible. Always remember, and struggle for better things. Then you have a positive flow.

-Osho

From The Ultimate Alchemy, V.1, Discourse #8, Q1

Copyright © OSHO International Foundation

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Inscape – The Ultimate Annihilation – Osho

Apparently sex was used by some Zen masters – for example, Ikkyu – as a way to transform energy. However, in no translation to date does evidence of this appear. It seems disciples excluded from their records about their master any mention of sex, for fear that their master would be misunderstood. Would you like to comment?

It is a long story . . .

Zen has moved from one country to another country, from one climate to another climate. It was born in India.

Hinduism, as such, in its early stages, was very natural, very existential. It had no taboos about sex, its seers and saints had wives. Celibacy was not an imposition; it came on its own accord through the natural experience of sex. Hinduism in its early stages was a very natural, very existential approach – almost like Zen.

But then there was another tradition which is represented by Jainism. It is a very puzzling question, and historians are almost silent, because nobody wants to stir any controversy. It is left to me to create all kinds of controversies.

Jainism is not a part of Hinduism; it is far more ancient than Hinduism. […]

And Jainism has never indicated that it belongs to Hinduism. Its whole approach is different. […]

Jainism has nothing in common with Hinduism. Its language is different, its conception about the world is different, it has no God. It does not have any yoga system, it does not have any Tantra. It is absolutely against sex, it is repressive of sex. But this repressive tradition of Jainism influenced the whole of India.

Of course, their saints looked far more deeply holy than the Hindu saints who were married, who had children. And not only children, but they were allowed to have concubines. These saints were just householders and lived in the forests, they had all the possessions that anybody can have. In fact, they had more possessions than ordinary people, because thousands of disciples brought presents to them. Each seer had become almost a university in himself. Around him thrived hundreds of teachers, disciples, visitors. But compared to the Jaina saint, these Hindu saints looked very ordinary.

Because of this comparison, Hinduism also became contaminated with the idea of repression of sex. Otherwise, you can see beautiful statues of men and women in deep embrace, in different postures even in the temples in Khajuraho, in Konarak, in Puri. Such beautiful sculpture you cannot find anywhere else. These temples were Hindu. Of course, sex was accepted by the Hindus – not only accepted, but a system of transforming the sexual energy, Tantra, was developed by the Hindu saints.

Jainism has remained a very small current, but very influential. It is one of the very important things to understand: the more miserable your saint, the holier he seems. If the saint is happy, joyous, loves life, and enjoys everything that existence allows him, you cannot think of him as very holy. To be holy, one has to be miserable.

In short, pleasure in any direction is condemned. Jaina saints looked more saintly, more holy, and Hindus felt that they had to change – and by and by, they did change, but not consciously. They started respecting the repressed person. Tantra became taboo, and Hindus became completely disoriented from their own sources. It happened again when Christianity came, and Hindus became even more repressed.

Gautam Buddha is the original source of Zen. He was born into a Hindu family, but he lived a very different life than is possible for ordinary people. From his very childhood he was allowed everything that he wanted; he was kept surrounded by beautiful girls; he was married. His whole life up to the age of twenty-nine years was wrapped in pleasure, in dancing, in music, in women, in wine, because the astrologers had predicted that this boy either would become a great saint or would become a great conqueror of the world.

And of course, his father was concerned and worried – he did not want him to become a saint. He was his only son, and he wanted him to become a world conqueror. He asked the astrologers how to prevent him from becoming a saint. Those idiots advised that he should be surrounded with pleasure: “Don’t let him know that there is misery. Don’t let him know that there is sickness, old age, death. Don’t let him know at all about these things. Just let him be drowned in music, in dancing, surrounded by beautiful girls. Make three palaces in different places for different seasons: a cooler place when it is summer, and a warmer place when it is winter . . . ”

And the father followed all the instructions of all those so-called wise men; in fact, their advice made him a saint. Twenty-nine years of continuous luxury – he became fed up. And suddenly, when he saw one sick man, it was a shock, because for twenty-nine years he had been kept unaware of sickness, old age, or death. And when he saw these things… how long can you prevent? Even twenty-nine years must have been very difficult for the father to manage him not to see a flower dying, or a pale leaf falling from the tree. In the night, the garden had to be cleaned of all dead flowers, dead leaves. Gautam Buddha should not know that there was something like an ending.

But this created exactly the situation in which he became first, exhausted, bored . . . so many beautiful women. By the age of twenty-nine years, he became as old as a man cannot experience in three hundred years. In twenty-nine years, he saw everything of luxury, of sex, of licentiousness. And when he suddenly came to know old age, and saw the body of a dead man being carried, he was shocked. He would not have been shocked if from the very beginning he had known that people become old – it is natural. These twenty-nine years of protection proved dangerous. When he saw the dead man, he inquired of his charioteer, “What has happened to this man?”

The charioteer said, “I am not allowed . . . in fact, the whole city has been told that you are passing by this road, so no old man, no sick man, no dead man, should be allowed on this path. How he has entered . . . but I cannot be untruthful, he is dead.”

And the second question immediately was, “Is the same going to happen to me?” And the charioteer said, “I don’t want to say it, but the truth is, it happens to all. Nobody is an exception.”

And just then he saw a sannyasin in orange robes. He asked, “What kind of man is this, and what kind of uniform . . . ?”

The charioteer said to him, “This man is in search of the eternal. He has become aware that this life is momentary, made of the same stuff as dreams are made of. Hence, he has started a search to see whether there is something inside him which will survive even death, or if there is nothing. He is an inquirer.”

Gautam Buddha was going to inaugurate the annual festival of youth. He told the charioteer, “Take me back home. I am no longer interested in the festival. I have been cheated. For twenty-nine years I have not been allowed to know the truth.”

That very night he escaped from the house. And because he was bored and fed up, those who followed him after his enlightenment obviously thought that sex was dangerous because it keeps you attached to the world. Naturally those who followed Gautam Buddha became escapists. For Buddha it was right, it was not an escape; it was simply getting out of the prison. But for others, it was not getting out of the prison. They had not even lived in the prison, they did not know the prison, they had not explored the prison. It had not come to their consciousness that it was a bondage. They simply followed Gautam Buddha. For them, sex became repressive, pleasure became contaminated.

But fortunately, Bodhidharma took Gautam Buddha’s message to China. That was a different climate. Tao was the climate in China, and Tao is very life affirmative. So in China, a new development happened: the meeting of Bodhidharma and Tao, a totally new concept. Zen is not just Buddhism; in fact, the orthodox Buddhists don’t accept Zen even as Buddhism, and they are right. Zen is a crossbreed between Gautam Buddha’s insight and Lao Tzu’s realization, the meeting of Buddha’s approach, his meditation, and Tao’s naturalness.

In Tao, sex is not a taboo; Tao has its own Tantra. The energy of sex has not to be destroyed or repressed, it is not your enemy. It can be transformed, it can become a great help in the search of your ultimateness. So in Zen, the idea of celibacy was dropped. There was no insistence on it, it was your choice, because the question is meditation. If you can meditate and live your life in a natural way, it is acceptable to Tao.

And then another transformation happened: Zen reached from China to Japan, where Shinto, the native religion, was very natural. There it became absolutely affirmative; hence it is not even talked about. There is no need, it is not a question.

You are asking, “Apparently sex was used by some Zen masters – for example, Ikkyu – as a way to transform energy. However, in no translation to date does evidence of this appear.” That does not mean that sex was a taboo. It was so natural that there was no need to discuss it. You don’t discuss urination. That does not mean you have stopped urinating. You start discussing things only when you start going against nature. If you are natural, there is nothing to discuss.

Life is to live, not to discuss.

Live as deeply and intensely as possible.

Ikkyu is certainly known to have used Tantra as a way of transformation. The sexual energy is nothing but your very life energy, it is only the name. You can call it sex energy, but by it ‘sex’, it does not become different, it is life energy. And it is better to call it life energy, because that is a wider term, more inclusive, more comprehensive. When you are going deeper into your center, that experience can be explained in many ways. It can be explained the way Hindus have explained it: it is realization of the ultimate, brahmabodh. But Brahma is not a person. The word is dangerous; it gives an idea as if we are talking about a person.

Brahma is simply the whole energy of the existence.

Jainas will call it self-realization, atmabodh, but their self is not synonymous with the ego. It is synonymous with Brahma. You are no more – in your self-realization you are no more. Buddha and Mahavira were contemporaries, and Buddha insisted again and again, that if you are no more, then why do you call it self-realization? That gives a very distorted description. Call it no-self realization. But Mahavira has his own reasons not to call it no-self realization – people are afraid of no-self realization; if you are going to be nothing, then it is better to remain something. And Mahavira knew that it does not matter whether you call it self-realization or not, you are going to disappear. But keep a positive word which is more attractive.

I can see Mahavira’s compassion in it, but I also can see Buddha’s truthfulness. He says, “If it is really no-self realization, then call it what it is. Don’t deceive people.”

Tantra will call it samadhi.

The names are different, but it is exactly life, pure life without any contamination. Once you reach to your center you can think in different categories. You can use the yoga method, then you can say this is the very center of your being: sambodhi. You can use the Tantra method, then you can say this is the center of your sex energy. And sex energy in Tantra is equivalent to life energy. These words have unnecessarily kept people discussing and discussing.

The reality is one. It is better to experience it.

Zen masters don’t talk about it for the simple reason Zen is a very natural phenomenon. It is not anti-life; it is not escapist. But most of the Zen masters have left their household life. Tired, seeing no point in the marketplace, they moved to the mountains. It was not against the marketplace, it was simply that the mountains were more silent, more peaceful. They allowed you to be yourself without any interference.

Sex is not mentioned in the records, for the simple reason that there is no reason to record it, it is accepted. If one has lived it, and there comes a time when you have outgrown it, then there is no point to go on and on, tired and disgusted. While it is beautiful, enjoy, and when it becomes a tiring, disgusting phenomenon, then just leave it for others. But there is no reason to condemn it.

A natural person simply passes beyond stages without condemnation. He has lived life, he has known life, now he wants to know something more. He wants to know something of the eternal. He has reproduced children, now he wants to know who he is in his innermost core. He has lived the world of the outside, he has been a Zorba. Now a moment comes of turning in. The outside reality has been explored without any inhibition, then you will naturally one day turn inwards.

It is the inhibition, the repressive mentality, that goes on forcing you to think of sex, because you have never lived it. Your Christianity, your Jainism, did not allow it, or allowed it and then created guilt in you that you were doing something which should not be done. Then you are living halfheartedly.

And when a thing is lived halfheartedly you never transcend, you never go beyond it. Dance to the moment when you stop automatically.

Live everything in life so you can transcend joyfully without any guilt. That is difficult for people who have been programmed with taboos: sex should not even be mentioned; death should not be mentioned either.

Sex and death are the two points: one is the beginning, the other is the end. People are kept unaware of both. About sex, it is dirty; about death, it is dangerous and gloomy . . . don’t talk about it. It is always somebody else who dies, don’t be worried. But in reality, you are born out of sex, and you are going to die. That which is born out of sex is going to disappear in death. Sex and death are the two points of the same energy. That which appears in sex, disappears in death. And both have to be understood, because both are the most important points in your life, and both have to be accepted and lived.

But religions like Christianity and Jainism are very repressive. Their very repression makes people guilty, sinners. They cannot live their life with totality, intensity, and they cannot meditate, because meditation’s first condition is to be total, to be total in everything. Then everything becomes meditation. Even making love, if you are total, then it becomes a meditation.

My own understanding about meditation is that in the beginning it must have happened to someone while making love, because that seems to be the only thing in which you can come to such a totality that time stops, mind stops, and everything becomes absolutely silent.

But that silence can be created by meditation also. The secret is known through sex, that if there is no time and no mind, you have entered into the ultimate. Through sex you enter for a single moment, and you fall back into the temporary. Through meditation you can remain in the ultimate, twenty-four hours around the clock, in an orgasmic joy. Your every moment becomes a dance. Knowing that you are not, there is nothing to fear.

Knowing that you are the whole, there is nothing to lose.

Sex is not talked about by Zen masters, simply because it is taken for granted.

One of our sannyasins has been working with John Stevens, author of One Robe, One Bowl.

He claims to have found ancient manuscripts never before published, in which Zen masters speak of sex as a tool for transformation. He has compiled a book of this material, which he is calling Lust for Zen. He anticipates that he is going to “upset Buddhists everywhere” by publishing this material.

Do it quickly, because without upsetting, it is very difficult to bring people to come to a settling. First upset, only then can they settle down in a zazen.

But there is nothing upsetting to the real Zen masters; only Buddhists may be upset. The Buddhists of India will be upset, because they have borrowed the sex-repressive idea from Jainism, from Hinduism, and from Buddha’s own experience.

But you cannot afford Buddha’s experience, because he was first a Zorba. Even Zorba was not such a Zorba as Buddha. His father found as many beautiful girls as possible from his whole kingdom . . .  and he became tired.

One night after much drinking and dancing, everybody had fallen asleep. He looked around – those beautiful faces… Foam was falling from their mouths, their makeup was upset, their hairdo was not in the right place . . . and it was disgusting. But that kind of experience is not available to everybody.

It should be available to everybody, then at the age of thirty everybody is going to escape from the world. But this escape will not be out of fear.

This escape needs a new name. It is inscape. One has lived outside, now one wants to live inside. One is bored of repetition, but because of the guilty, life-negative religions predominating over humanity, nobody ever comes to meditation through his love life. Nobody comes to an orgasmic experience where time stops, where mind stops, where suddenly a new sky opens its doors.

Tantra has used the method in India. And in China, Tao has used its own different technique of Tantra to bring people through sexual experience to a meditative state. But it is not a necessity that you should come to a meditative state through sexual experience. You can come by the direct route, by the immediate . . . this very moment, through meditation.

Sex is a long way. Nothing is wrong if somebody chooses the long way; if he enjoys the journey, there is no harm. But if somebody wants a shortcut, then meditation is available as a shortcut. It is really reaching to the same experience, but by a shortcut.

And as far as my sannyasins are concerned, there is no question of renouncing anything unless something renounces you. Many things will renounce you. By and by, you will start seeing – “Why go on playing these games . . . ?” Sooner or later, you will be sitting silently, doing nothing, rejoicing in the ultimate annihilation, disappearing into the ocean, losing all your boundaries.

[…]

The sutra:

Beloved Osho,

A monk asked Daiten, a disciple of Sekito, “How is it when one meets the person-in-there?”

Daiten replied, “The person is not in there anymore.”

When you go in, you don’t meet any person, you simply meet the whole; you simply meet the impersonal existence. You are only on the surface; once you go deeper you disappear. The deeper you go, the less you are. And when you are not, then only have you touched the real depth.

You don’t meet any person, you simply meet the impersonal existence.

Daiten was right when he said, “The person is not in there anymore if you go in.” It is only when you don’t go in . . . it is a conception, an idea. If you remain in the mind, you remain a person. The moment you go beyond the mind, the person starts melting. There comes a point you are no more, everything is – you have become one with the whole.

The monk asked, “What is ‘in there’? If there is no person, then who is there?”

Mind cannot conceive of nothingness; it can only conceive of something limited. If the person is not there, then who is there? God is there?

Buddha is reported to have said, “If you meet me in you, immediately kill, immediately cut my head! Because you have loved me, when you meditate, the image of your master may come to you. It is just an image, don’t let that image prevent you from meeting the whole. Cut the head.”

The monk asked, “What is ‘in there’?”

Daiten said, “Don’t ask that question. That is the only question that cannot be answered. You better go in and see who is there.”

Daiten is a very clear master. Without much philosophy he simply says, “Don’t ask that question. Simply go in and see.”

The monk then asked, “In the ocean of misery, the waves are deep. With what can we make a boat?”

Daiten replied, “Make a boat with wood.”

The monk said, “If we do, can we go across the ocean?”

Daiten replied, “The blind are still blind, the dumb are still dumb.”

He is showing his frustration. This monk cannot understand. You don’t have to go to the other shore of the ocean, you have to melt in the ocean. You don’t need a boat for melting. The other shore will be just like this shore. You can change places, but that is not going to change your inner space.

Hence, he said, “Whatever the masters say, people still remain blind and still are dumb.” They don’t change. They go on listening. If it is a philosophy, they can understand it, but if it is an existential experiment, they simply remain blind, deaf and dumb.

Going in is not a philosophical question. Who is there inside you? What is the point of asking when the inside is yours? Go in and see who is there. You will not find any person. You will find a pure nothingness, an existential grace, a beauty, a song without sounds, a great drunkenness, a tremendous ecstasy. You will not find any person, just experiences, but those experiences are going to transform you. Those experiences are going to change your individuality, because you will now know there is absolute silence inside, no individuality.

Then, if somebody insults you, you will not feel insulted, because you don’t exist. He is throwing stones at nothing. Then even in your ordinary life you will function like a buddha – aware, alert, compassionate.

On another occasion a monk from Korea came to see Daiten. When the monk unrolled the sitting mat to make a bow, Daiten said, “Before you leave your country, get the single phrase!”

The monk had no answer. He could not understand what Daiten was saying to him. He is saying, “Before you leave your country, get the single phrase!” By “country” he does not mean Korea. By country he is meaning, before you go from your personality, the boundary that you have lived in, get one phrase. What is that phrase?

Rather than asking, the monk had no answer. He could not understand Daiten. That single phrase is zazen. Before you leave your personality and your individuality and your mind, remember to sit silently without asking any question, and without creating any hallucination, and without creating any dream.

Just get one thing: sitting silently.

In Japanese it is one word: zazen.

Daiten then came forward and said, “If you ask about the single phrase here,

I will answer with two phrases.”

He is saying that if you don’t go in by yourself, and somebody else has to show you the way, the oneness of inside becomes two, a duality of the mind. Anything said is dual; only the unsaid is non-dual.

You say day and it includes night; you say life and it includes death. You say man and it includes woman.

You say this – and it includes that.

You cannot say anything without implying its opposite. But inside, you can experience oneness without any duality – a pure silence not against sound, a beauty not against ugliness, a truth not against lies.

The function of the master is not to tell you what is in, but to lead you inwards, force you inwards. All that is said is in the service of that which cannot be said.

Basho wrote:

The wild heron
Sleeping –
Undisturbed nobility.

Have you seen a wild heron sleeping? Basho says, “undisturbed nobility.” That’s what you are when silence happens to you – an undisturbed nobility. Suddenly you become an emperor. The insight gives you the whole universe. It takes away all that is false, and it gives you all that is truth, all that is beauty, all that is grace, all that is sheer joy.

A man like Basho – a man of deep meditation – will start seeing it everywhere. Even in a heron sleeping, he will see an undisturbed nobility. In a wild bird on the wing, he will see immense freedom.

In the sky, he will see his own nothingness.

He will start having a new sight about everything – even a wildflower will become more beautiful.

Jesus says, “Look at the wild lilies in the field. They are more beautiful than even Solomon the emperor was in all his splendor.”

Solomon was an ancient Jewish king of great beauty, and of great understanding. In the whole of the Holy Bible, only his song, Solomon’s Song, has some truth; otherwise, everything is ordinary. But Jesus says, “These wild lilies are more beautiful even than the splendor of the great King Solomon.”

To the man of meditation, everything becomes totally new and fresh, young, alive. He radiates love and compassion and joy.

-Osho

From The Zen Manifesto: Freedom from Oneself, Discourse #8

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

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Neither Licentiousness nor Repression – Osho

Do you profess licentiousness in life?

I don’t profess anything. I simply clarify things to you, I don’t profess. I am not giving you any ideology; I am only giving you insight. Take note of the difference. An ideology has to be professed; an insight has to be imparted. I simply make things clear to you, I simply help you to clarify things. I am not giving you a dogma. I am not giving you a theory that will solve all your problems – there is none. I am simply telling you: Open your eyes, become more aware. And that awareness will help you in every kind of difficulty, in every kind of problem. That awareness will be like a light in the dark night. And wherever you go that light will remain with you, you will be able to see. I don’t give you a theory. You have depended too much on theories. Theories are cheap because they don’t require any transformation on your part. Dogmas are very easy to accept. Then you have an idea which you go on trying to fit everywhere in your life, and you start depending on the idea.

That dependence on the idea makes you more and more blind. If you are a Christian, you are blind, if you are a Hindu you are blind, if you believe in any dogma you are blind. Because only blind people believe.

A blind man believes in light. But a man who has eyes, he does not believe in light, there is no need.

He knows light – why should he believe? You don’t believe in light, you don’t believe in the sun, you don’t believe in these trees, you know. But a blind man, he believes that trees are green, that the rainbow has seven colors, that the sun rises in the morning and sets in the evening, that there are colors in the world. A deaf man believes in sounds; you don’t believe. Belief is an ugly word.

I help you to see. That’s what Buddha says: ‘Ihi passika – Come and see.’ You see the difference? Jesus says ‘Come and follow me.’ Buddha says ‘Come and see.’ Both are enlightened – but Jesus must be talking to a very low level of consciousness, he has to say ‘Come and follow me.’ ‘Follow me’ means believe. Buddha must be talking to highly evolved conscious people, he says ‘Come and see.’ There is no question of following anything, there is no question of believing in anything. He just says ‘I have seen – come and see through my eyes. Just come close to me and see through my window. Maybe that will give you an insight and you can open your own window.’

I also say to you: Ihi passika – Come and see. Seeing is a totally different matter. I don’t teach anything; I am not a teacher. In fact I destroy teachings. I don’t help you to learn anything, in fact I help you to unlearn. You have already learned too much.

But the question is relevant. Many people interpret me in that way, they think I am professing licentiousness. I am neither professing licentiousness nor am I professing repression I am simply helping you to see a saner way of life. Licentiousness is insane, as much insane as repressiveness. Christianity created a very repressive atmosphere in the West. That has created licentiousness. For your sinners, your saints are responsible. The world will never be without sinners unless it decides to be without saints. The saint creates the sinner, the saint cannot exist without the sinner. They are partners, they are together.

The Vatican has some deep support for the playboy. If you are repressive, you will create pornography. If you are repressive, people will start finding ways and means to go to the other extreme. Because normality is not allowed. Life has been forced to be either white or black – either be a saint or be a sinner. The priests have not allowed you the possibility that there is something else too. Life really is grey. It is neither black nor white. Black and white are two extremes of grey, but life remains grey.

I am neither teaching licentiousness nor repressiveness. I am simply helping you to become sane.

It is your life; it is nobody else’s life. And you have to be sane about it, otherwise you will miss the great opportunity, the great blessing, the great gift of God. Don’t be repressive, otherwise one day, in this life or in some other life, you will become licentious. And don’t be licentious, otherwise in this life or in some life you will become repressive. The pendulum goes that way. The pendulum has to stop in the middle. And have you watched? If the pendulum stops in the middle, the clock stops. When the mind stops in the middle, time stops. When the mind stops in the middle, the world stops. And in that silence, one knows God.

But listening to me – and you are all carrying a thousand and one repressions – you listen through the screen of your repressions, and you interpret that it is licentiousness. Your unconscious is too full of repressions. I am not teaching anything like that, I am simply saying to be a man is enough. You need not be a saint and then you will not need to be a sinner. Be natural. Don’t interfere with your nature, don’t mold it into pattern. Don’t be ideological and don’t be always hankering to be somebody else. Don’t hanker for betterment, just be natural and relax into your being. And whatsoever is natural is good.

This is the meaning of Tao, this is the meaning of Zen. But you have your repressed unconscious.

And when you hear me, naturally you hear from the repressed unconscious. That repressed unconscious immediately gives colors, changes meanings, interprets.

I have heard:

A Cockney was in great difficulties over which of his two girlfriends he should marry. One was called Margaret and the other Maria. The first was rich but very ugly, and the second was poor but immensely beautiful. So he was divided. The head was saying ‘Marry the rich girl and then you will have no problems. And what is ugliness? You will become accustomed to it. And even beauty is so fragile – today it is there, tomorrow it may not be there. And if you get even the most beautiful woman, after a few days you become accustomed to it and the beauty disappears. It is only a question of a few days. Marry the rich girl.’ But the heart was longing for the beauty. And he was going nuts.

A friend said to him ‘Ere, Bert, why don’t you go to Lourdes?’

‘Lourdes?’ said Bert. ‘Where’s that?’

‘It’s in France’ said his friend. ‘It’s a sort of shrine where people go to get cured. But maybe you could find the answer to your problem there – you know, a sort of miracle from heaven!’ So Bert saved up and went over to Lourdes. A week later he was back, and his friend asked him how he had got on. ‘Great!’ said Bert. ‘I got the answer all right. I went into the big church place – and there, up at the altar, was a statue of Our Lady of Lourdes with a big banner next to it, saying “Ave Maria”.’

So he married Maria, the beautiful girl.

When you hear, it depends on you what color you will give it to it. You are already too full of repressions, you are ready to become licentious – so when you hear me you interpret it as licentiousness. It is nothing of the sort. Be very careful with me.

I have heard:

It was some time since Patrick and Michael had met, so Michael was anxious to hear if there had been any addition to Patrick’s family.

‘Not one’ answered Patrick very sadly. ‘We’ve still got the four.’

‘Still four?’ said Michael. ‘Are you at the birth-control or something?’

‘Not exactly’ replied Patrick. ‘You see, it’s all to do with this new hearing-aid.’

‘What do you mean – this new hearing-aid?’

‘Well, you see, when Bridget and I would get to bed, I’d say to her “Darling, is it sleep or what?” And Bridget would reply “What?” And we would make love. But now, with this new hearing-aid of hers, when I say to her “Well, dear, is it sleep or what?” she just turns on her side and says “Sleep” and off she goes.’

That ‘what’ . . . You already have an idea, and the interpretation follows. Listen to me directly, just put your mind aside.

That’s why so many therapy groups are being run here. Just to help you to put your mind aside. Just to help you to see your unconscious, to help you to cathart your unconscious, to vomit it. So that you can become more and more empty and can listen to me through your emptiness. Otherwise, you are carrying so much rubbish, rubbish of the ages. You have been going through so many ideals, ideologies, you have accumulated so much nonsense. And when you hear me, that nonsense comes in-between.

I am neither for repression nor for licence, they are both aspects of the same coin. The whole coin has to be thrown into the Ganges. You have to become natural, you have to accept all that you are.

In that acceptance is flowering. All is good that God has given to you. How can it be otherwise? – it is a gift from God.

So listen to me, not through your thoughts, your prejudices. Listen to me without your prejudices, just put the mind aside. While listening to me don’t go on interpreting, while listening to me get en rapport with me. Don’t be in a hurry to conclude; that hurry is harmful. You are in such a hurry to conclude, you want to achieve some results so fast, that’s why you go on missing many things. There is no hurry and there is no need to conclude right now. While listening to me, first listen totally.

And then later on you can think about it. If you have listened rightly then your thoughts will not be able to distort the meaning, they will not be able to distract you. Once you have listened rightly, without any interpretation, without any thinking about it, then later on you can bring your whole mind to it. There will be no problem, you will have followed what I have said to you. Otherwise, while listening to me you are continuously thinking by the side. While you are listening to me you are thinking – many thoughts are going, rushing in and out. They are very, very dangerous. Then whatsoever conclusion you arrive at through them will be your conclusion, will not be mine.

But it feels good to throw the responsibility on me. You have become so disrespectful towards yourself that you always throw the responsibility on somebody else. You have forgotten that you are responsible to yourself. Only you. All that happens to you and all that is going to happen to you is going to happen through you. You are wholly and solely responsible for your life. Nobody else is the savior.

And you cannot throw your responsibilities on me. If you want to be licentious be licentious. I am nobody to interfere – who am I? If you want to be repressive, be repressive. But don’t impose meanings on what I say.

-Osho

From This Very Body the Buddha, Discourse #9, Q3

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

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Old Age is the Last Opportunity – Osho

Why is there such an expression as “The dirty old man”? I am getting on and I suspect people are beginning to think about me in exactly those words. 

It is because of a long, long repressive society that the dirty old man exists. It is because of your saints, your priests, your puritans, that the old dirty man exists.

If people are allowed to live their sexual life joyously, by the time they are nearing forty-two—remember, I am saying forty-two, not eighty-four—just when they are nearing forty-two, sex will start losing its grip on them. Just as sex arises and becomes very powerful by the time one is fourteen, in exactly the same way by the time one is forty-two it starts disappearing. It is a natural course. And when sex disappears, the old man has a love, has compassion, of a totally different kind. There is no lust in his love, no desire, he wants to get nothing out of it. His love has a purity, an innocence; his love is a joy.

Sex gives you pleasure. And sex gives you pleasure only when you have gone into sex; then pleasure is the end result. If sex has become irrelevant—not repressed, but because you experienced it so deeply that it is no more of any value…. You have known it, and knowledge always brings freedom. You have known it totally, and because you have known it, the mystery is finished, there is nothing more to explore. In that knowing, the whole energy, the sexual energy, is transmuted into love, compassion. One gives out of joy. Then the old man is the most beautiful man in the world, the cleanest man in the world.

There is no expression in any language as the clean old man. I have never heard it. But this expression, the dirty old man, exists in almost all languages. The reason is that the body becomes old, the body becomes tired, the body wants to get rid of all sexuality, but the mind, because of repressed desires, still hankers. When the body is not capable, and the mind continuously haunts you for something which the body is incapable of doing, really the old man is in a mess. His eyes are sexual, lusty; his body dead and dull. And his mind goes on goading him. He starts having a dirty look, a dirty face; he starts having something ugly in him.

It reminds me of the story of the man who overheard his wife and her sister discussing his frequent out-of-town business trips. The sister kept suggesting that the wife should worry about her husband being unchaperoned at those posh resort convention hotels with so many attractive, unattached career women around.

“Me worry?” said the wife. “Why, he’d never cheat on me. He’s too loyal, too decent… too old.”

The body sooner or later becomes old; it is bound to become old. But if you have not lived your desires they will clamor around you, they are bound to create something ugly in you. Either the old man becomes the most beautiful man in the world, because he attains to an innocence the same as the innocence of a child, or even far deeper than the innocence of a child — he becomes a sage. But if desires are still there, running like an undercurrent, then he is caught in a turmoil.

A very old man was arrested while attempting to sexually molest a young woman. Seeing such an old man, eighty-four, in court, the magistrate reduced the charge from rape to assault with a dead weapon.

If you are becoming old, remember that old age is the climax of life. Remember that old age can be the most beautiful experience, because the child has hopes for the future, he lives in the future, he has great desires to do this, to do that. Every child thinks that he is going to be somebody special — Alexander the Great, Josef Stalin, Mao Zedong — he lives in desires and in the future. The young man is too much possessed by the instincts, all instincts, exploding in him. Sex is there. Modern research says that every man thinks once at least about sex every three seconds. Women are a little better, they think of sex every six seconds. It is a great difference, almost double; that may be the cause of many rifts between husbands and wives.

Once every three seconds sex somehow flashes in the mind. The young man is possessed by such great natural forces that he cannot be free. Ambition is there, and time is running fast, and he has to do something and he has to be something. All those hopes and desires and fantasies of childhood have to be fulfilled; he is in a great rush, in a hurry.

The old man knows that those childish desires were really childish. The old man knows that all those days of youth and turmoil are gone. The old man is in the same state as when the storm has gone and silence prevails. That silence can be of tremendous beauty, depth, richness. If the old man is really mature, which is very rarely the case, then he will be beautiful. But people only grow in age, they don’t grow up. Hence the problem.

Grow up, become more mature, become more alert and aware. And old age is the last opportunity given to you: before death comes, prepare. And how does one prepare for death? By becoming more meditative.

If some lurking desires are still there, and the body is getting old and the body is not capable of fulfilling those desires, don’t be worried. Meditate over those desires, watch, be aware. Just by being aware and watchful and alert, those desires and the energy contained in them can be transmuted. But before death comes, be free of all desires.

When I say be free of all desires I simply mean be free of all objects of desires. Then there is a pure longing. That pure longing is divine, that pure longing is God. Then there is pure creativity with no object, with no address, with no direction, with no destination — just pure energy, a pool of energy, going nowhere. That’s what buddhahood is. Atisha calls it bodhichitta, buddha consciousness.

-Osho

From The Book of Wisdom, Discourse #26

Copyright© OSHO International Foundation

Also read a related post Don’t Get Stuck in the Outer. 

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Don’t Get Stuck in the Outer – Osho

You ask: “Do I rightly understand you that even if you and your beloved can transmute your sexual energy into spirituality, that this relationship will not be satisfying either?”

Yes, it will not be satisfying either. In fact, it will create in you the greatest discontent that you have ever felt, because it will make you aware how much is possible. It will make you aware of the tremendous moment of that orgasmic unity, of that spiritual transmutation. But it will remain only momentary. With the outer, nothing can become permanent. And once the moment is gone, the higher was the peak, the lower will be the valley, and you will fall deep down in darkness. But it will make you aware of one thing, that if male and female energy can have a meeting which is non-temporal, then there will be eternal contentment.

How to manage it? Out of this question the whole science of Tantra was born. How to do it? It can be done. It cannot be done with the beloved outside — it cannot be done without the beloved outside, remember that too, because the first glimpse comes from the beloved outside. It is only a glimpse, but with it comes a new vision that, deep down inside yourself, there are both the energies present — male and female.

Man is bisexual — every man, every woman. Half of you is male and half of you is female. If you are a woman, then the female part is on top and the male part is hidden behind, and vice versa. Once you have become aware of this, then a new work starts: your inner woman and inner man can have a meeting and that meeting can remain absolute. There is no need to come back from the peak. But the first vision comes from the outer.

Hence Tantra uses the outer woman, the outer man, as part of inner work. Once you have become aware that you have a woman inside you or a man inside you, then the work takes on a totally new quality, it starts moving in a new dimension. Now the meeting has to happen inside; you have to allow your inner woman and man to meet.

In India we have had that concept for at least five thousand years. You may not have seen the statues of Shiva as Ardhanarishwar: half man, half woman. That is the picture of everybody’s being, inner being. You must have seen shivalinga: it symbolizes the male. But shivalinga is placed in the female sexual organ, it is not alone; they are together. That again represents the inner duality, the inner polarity, but the polarity can meet and merge.

With the outer, the merger will be only for the moment. Then great frustration and great misery… and the higher the moment, the deeper will be the darkness that follows it. But the meeting can happen inwardly.

First learn that the peak is possible, and then feel grateful to the woman who has given you the peak, feel grateful to the man. Tantra worships the woman as the goddess and the man as the god. Any woman who helps you to attain to this vision is a goddess, any man that helps you to attain to this vision is a god. Love becomes sacred because it gives you the first glimpses of the divine. Then the inner work starts. You have worked without, now you have to work within.

Tantra has two phases, two stages: the outer, the extrovert Tantra, and the inner, the introvert Tantra. The beginning has to be always from the without; it is because we are there, so we have to start from the place we are and then move inwards. When the inner man and woman have met and melted, and when you are no more divided inside, you have become one — integrated, crystallized, one — you have attained. This is enlightenment.

But right now everything is upside down. You have completely forgotten the inner; the outer has become your whole life. This is as if somebody is standing on his head and has forgotten completely how to stand on his feet again. Now, standing on your head your life will be really difficult. If you want to go somewhere, if you want to do something, everything will become very, very difficult, almost impossible.

And that is what is happening. People are upside down, because the without has become more important than the within. The without has become all-important, and the within is completely ignored, forgotten.

The real treasure is within. From the without, you can get only hints of the inner treasure; from the without, only arrows pointing to the innermost core of your being; from without, only milestones. But don’t cling to a milestone, and don’t think that this is the goal and you have arrived.

Remember that the ordinary man is living a very abnormal life, because his values are upside down. Money is more important than meditation, logic is more important than love, mind is more important than heart. Power over others is more important than power over one’s own being. Mundane things are more important than finding some treasures which death cannot destroy.

Larry went to an Italian restaurant, and just as the waiter was about to serve, he tripped and dumped a whole bowl of minestrone right in Larry’s lap.

Was Larry angry? Was he even slightly ruffled?

He simply looked up with great dignity and disdain and said, “Waiter, I believe there is a soup in my fly.”

Things are completely upside down. The fly is not in the soup, the soup is in the fly. And that’s why there is so much misery. Everybody seems to be simply running after shadows, knowing perfectly well that there is nothing to happen, that nothing is ever going to happen, but what else to do? Standing by the side of the road when everybody is rushing looks silly. It is better to go on rushing with the crowd.

Let this sink deep in your heart: that unless the within becomes more important than the without, you are living a very abnormal life. The normal person is one whose within is the source of everything that he is doing. The without is only a means, the within is the end.

The love affair that you have with a woman or a man is a means to the end. The end is having a love affair with your inner woman or inner man. The outer has to be used as a learning situation; it is a great opportunity.

I am not against the outer love affair, I am all for it, because without it you will never become aware of the inner. But remember don’t get stuck in the outer.

-Osho

From The Book of Wisdom, Discourse #26, Q3

Copyright© OSHO International Foundation

You may also like to read a related post, Old Age is the Last Opportunity.

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Dry Leaves Falling – Osho

Could dry leaves really be falling at such a young age? I am thirty, and I enjoy sex when it comes, though I don’t come so often. I don’t feel I am holding something down; on the contrary, I find I usually have to hold it up.

Beloved Osho, it now takes me all night to do what I used to do all night. Am I missing, or is it missing?

Nityanando, this is the difference between the Eastern evolution of consciousness and the Western mind.

In the East, to get rid of sex is a blessing; in the West, it is the ultimate calamity, it is dying before death. The day one starts feeling that his sexual energy is getting down, he starts counting days—that death is not far away.

In the East, the day one gets beyond sex, he rejoices—the earlier the better – because now the time has come to grow into a new dimension, into freedom from biology, into freedom from body, into freedom from mind. It is the beginning of the experience of your innermost self.

Sex is continuously taking you away from yourself. Whether you are a man or a woman, it doesn’t matter: sex takes you away from yourself. The moment sex is not there, there is no drive to go away from yourself. You start settling within.

So, Nityanando, old leaves are really falling because new leaves want to grow. And old leaves have to go and give space for new experiences, new spaces. It is a blessing—don’t take it according to the Western, rotten mind.

The West has everything, but it has forgotten itself. And once you are no longer aware of yourself, then sex becomes the ultimate reality. In the West, sex is God. Sex is now the only God worshiped in the West. But sex simply means you are no longer independent: you depend for your happiness, for your joy, on somebody else—and that dependence is the greatest misery.

It is not incidental that men and women, husbands and wives, are continuously quarreling. Even if they are not quarreling, they are in the mood, and the reason is that nobody wants deep down to be dependent on the other. It brings many other diseases by the side: if you are dependent on the woman you love, you will be jealous, you will be continuously watchful… you will start becoming a detective, a CIA, a KGB, an FBI agent, upon your own wife! You will put your children on alert: Be careful, when I am away… what happens in the house.

Why this jealousy…? The fear is that perhaps she may start loving someone else. And the fear is natural, because you are starting to think of other women: why should she not think of other men? This is a natural corollary that goes on in both the minds. So she goes on detecting you, she goes on looking into your letters, she goes on searching into your pockets, any address, any phone number…

One night a phone rang, and as the bell was ringing Mulla Nasruddin went there, said “Okay,” and put it down.

The wife said, “Who was there?”

He said, “It was nobody. I have just been unnecessarily disturbed by someone phoning on the wrong number.”

The wife said, “What is the number from where the phone came?”

These kind of things go on continuously in every house, because the wife has already read the number in his diary. And when he quoted the number, the wife said, “Don’t lie to me that it was a wrong number. This is your diary, and this is the number…. Now tell me, what is her name?” —  now it is no more his, now it is her: “Tell me, what is her name?” Under pressure — and every husband is under pressure — “her name is Kamala… but this is only the name of a horse. And because it is the season of horse racing and I’m thinking to go to the races tomorrow….”

The next morning again the phone rang, and Mulla was standing by it. The wife said, “Wait. This time I will take the call” — and she listened and told Mulla, “Come on, your horse is calling!” It is very difficult… one of the most difficult things is to deceive your wife. But man goes on making his efforts, and is defeated continuously. […]

Nityanando, let the dry leaves fall. You are fortunate that they are falling at thirty. And they are falling at thirty because, as I say, if you live intensely, totally, then the year forty-two… it is only the average, and in existence nothing is average. It all depends on you: there are people who will be at the age of ninety and still thinking of nothing but sex. All other things are finished… the only thing left is sex. That continues to the very end of their life, because they never lived it intensely; they have spread a thin layer of sexuality over all their life. If you live intensely, it is going to disappear sooner.

The thirtieth year is perfectly the right time that sex leaves you — because you are from the West — at least fifty to sixty years to work upon yourself, to find yourself, and to find the innermost mysteries of existence. In fact, now begins the real life; up to now you were a slave. Now, boundaries are dropping and the whole sky is becoming available to you with all its stars.

But in the West it is certainly a very difficult problem. The whole conditioning of centuries has brought man to such a state that sex seems to be everything: it is money, it is power, it is position. Everything is sacrificed for sex, and everything is achieved only for sex.

Nobody bothers that sex is not your reality, sex is not love, and nobody even bothers whether you are getting anything out of it or not. What are you getting out of it? — it is almost like people smoking cigarettes: one wonders why they are smoking, and once in a while they also wonder why. But just a habit… and it is only a mental habit. Sex is a biological habit, very deep-rooted.

You say, “It now takes me all night to do what I used to do all night.” That’s why – you did well. Soon it will take you twenty-four hours to do what you used to do the whole night!

Now, try to understand: you have lost the infatuation and the foolishness and the slavery, and this is the time to start meditating. If you cannot meditate now, then when will you be meditating? I will not prevent you… once in a while you can have your sex, but it will become more and more sparse.

There is a saying in Tibet: If you feel tired, lie down. If you feel energetic, move over.

But first, feel whether you are energetic, otherwise it is better to lie down.

And from me the advice is:

If you do not know what to do, at least laugh.

Grandma was in her eighties. She tired easily, had little appetite, and was sometimes confused mentally. Her son called the gynecologist, who arrived shortly and was shown up to Grandma’s room, where he examined her thoroughly. Half an hour later he came down.

“There is no need to worry,” he explained. “There is nothing really wrong with her except her age. She will be alright.”

The son was very relieved and went upstairs to see her. “Well, mother,” he asked, “how did you like the gynecologist?”

“So that was the gynecologist?” she said. “My god, I thought he acted very familiar for a priest.”

Priests and monks and saints, Nityanando, are in more difficulty than you think you are, because the time when they could have been deeply into sex is gone. Now only the thought goes on and on like a continuous record. And the needle of the record has stuck at sex; it does not move from there.

Ronald Reagan gets into bed with Nancy. Ronnie is feeling very horny, so he turns to

Nancy and says, “Oh, Nancy, I would like to launch my missile into your Gulf.”

Nancy says, “Oh, Ronnie, you are so romantic, but you have not been able to bring your missile up since the Second World War.”

Ronnie pleads, “But Nancy, I think I can do it if you would only have faith in me.”

Nancy replies, “But honestly, Ron, it has been so long since we made war that I would not know where to begin.”

Frustrated, Ronnie says, “God, I hate peace!”

Don’t be an old fool. And if you can become wise while you are young, just thirty, thank God. Be grateful to existence that he is allowing you so much time to explore much that is not available to any other animal, which is only available to man. And the more time you have to explore it, the deeper will be your insight, the greater will be your consciousness and tremendous will be your splendor. You will not die an ugly death; you will die with a grace and with a smile on your face.

A life that cannot reach to enlightenment has been a sheer waste. It is good that your thirty years were passed in the West. Thirty years in the East are bad luck; thirty years in the West are good luck,  but good luck only if after thirty years you can come into contact with the Eastern mysteries. Then you have more chances than the Eastern counterpart, because the Eastern counterpart has been repressing sex, so it will not be possible for him to meditate at the age of thirty. If he can manage to meditate even at the age of sixty, it will be a surprise.

It is a tremendously fortunate moment, at least for my people, because the East is so orthodox, so traditional, so blind, so deaf, that they will not hear me. They can hear Morarji Desai and even can start drinking their own urine. That is possible because for centuries they have been drinking the urine of the cows, so in fact it is better to drink your own—self-sufficiency! Why be dependent on a cow? And who knows what kind of dirty water she has been drinking? As far as I know Morarji Desai has no need of any water. The same water goes on circulating, so naturally he never falls sick, because infections are difficult, pollution is difficult….

But they will not listen to me. They cannot listen to any reasonable, logical, scientific truth.

So it is a very strange situation. I am here in the East, but my people are going to be from the West, because only the Western youth can understand. Sex has become futile, he has lived with too many women; drugs have become useless, he has known too much… now what else? There seems to be nothing around which can keep the youth in the West interested, intrigued, still feeling that life may have some significance.

All the modern, contemporary Western philosophers are talking about one thing only: meaninglessness. And they appeal to the Western youth because he can see himself: it is not a question to be convinced about, to be argued—he has lived everything and he finds everything falls flat sooner or later. He has lived with many women; the woman has lived with many men. They are all alike… you have just to put the light off! The question is only whether the light is on or off; that much difference and the most beautiful woman or the most ugly woman are the same.

Because they have known many women and many men, the hope that still can be helpful in the East is no more for them. In the East everybody is caught up with one woman, and that means monotony. People call it monogamy, but that is not the right word. They are so fed up with the woman, the woman is so fed up with the man, but there is no other way. It is a lifelong contract.

So they go on hoping that, perhaps what my wife does not have, other women have; what my husband is not able for, other people seem to be able…. But in the West, that hope has died. People have tried and found that it is all nonsense; every woman has the same physiology, the difference is just superficial. Every man has the same physiology, and everything comes to the same end.

Then they tried marijuana, they tried hashish, they tried transcendental meditation. Now they are trying yogic flying and making themselves so foolish. But what to do?—they have to do something, otherwise life seems to be empty.

Nityanando, you are fortunate that life need not be empty for you. If sex is going, say goodbye to it. It was good when it was there; it is better when it is gone. Now begins a totally different space of experiencing. Now begins a new adventure, more free, more individual, more unfettered. And the sky is so vast to explore… and on each step there are miracles and miracles.

So sing and dance and meditate. And life is immensely beautiful: it has all that Gautam Buddha experienced and more, because twenty-five centuries have passed; man has become far more mature, and evolution has gone higher. We can produce greater Gautam Buddhas with more dimensions to them.

In the past it was thought that a man can only experience himself or God,  which are only different names,  if he tortures himself. That was a primitive idea.

I give you a sophisticated, cultured version, the latest edition: there is no need to torture yourself—it is absolutely absurd! You can be blissful, you can be ecstatic; you can be meditative, comfortably. I don’t see the connection that you can be meditative sitting in a bullock cart but you cannot be meditative sitting in a Rolls Royce. If you can be meditative sitting on a camel, then why can’t you be meditative flying in a jumbo jet—which is far more comfortable, far more silent, far more peaceful.

Have you ever tried sitting on an animal like a camel? Sex is exactly like that! It is the ugliest vehicle…. I have suffered it; I’m not saying it without experience. And those two, three hours I was on a camel, I said, “My god, whether I’m going to survive or not…” Life has gone on—in spite of all hindrances from politicians, from priests, from traditionalists, from the orthodox. Life has gone on, although it could have gone far faster if all these hindrances were not there. But still, after twenty-five hundred years we are in a position to create better Gautam Buddhas, better Mahaviras. We know much more about human physiology, we know much more about human biology, we know much more about human sexuality.

The ancient most book on sex was written in India; that was Vatsyayana’s Kamasutras, sutras on sex. But looking at it, it looks as if a child is writing about sex. After Sigmund Freud and Masters and Johnson, and after so many discoveries in biology, in genetics, we are in such a position that we can create far greater giants of enlightenment, awareness, illumination. But if you are feeling too much attached to that which is gone, then your life will be a life of misery, continuously thinking of something which you cannot do. It is up to you.

Being my sannyasin, I don’t think you will accept this despair. Less than ultimate ecstasy is not our concern.

-Osho

From The Great Pilgrimage: From Here to Here, Discourse #11

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

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