Tantra Failed for Two Reasons – Osho

Do you see shortcomings in the teachings of Tantra that incline you to feel tantric methods are not suitable for us?

It is not a complete system. There is a basic fallacy that human beings fall into: they find a small truth, a part of the truth, and rather than discover the whole, the remaining part they imagine to fill up the gap. Because they have part of the truth, they can argue and they can manage to make a system, but the remaining part is simply their invention.

All the systems have done that. Rather than discovering the whole truth, it is the human tendency to say, “Why bother? We have found a small piece which is enough for the showcase, which is enough to silence any enemy who raises any question” – and the remaining is just invention.

For example, tantra is right that sexual energy is the basic energy, so this energy should be transformed into higher forms. It is a truth. But what happened is that they never went very deep into meditation; meditation remained just secondary. And man’s sexuality shows itself so powerfully that in the name of tantra it became simply sexual orgy. Without meditation that was going to happen. Meditation should have been the most primary thing because that is going to transform the energy, but that became secondary.

And many people, who were sexually perverted, sexually repressed, joined the tantra school. These were the people who brought all their perversions, all their repressions. They were not interested in any transformation, they were interested only in getting rid of their repressions; their interest was basically sexual.

So although tantra has a piece of truth, it could not be used rightly. Unless that piece of truth is put in second place, and meditation moves into first place, it will always happen that in tantra, people will be doing all kinds of perversions. And with a great name, they will not feel that they are doing anything wrong; they will feel they are doing something religious, something spiritual.

Tantra failed for two reasons. One was an inner reason – that meditation was not made the central point. And second, tantra had no special methodology for the perverted and the repressed, so that first their repressions and perversions are settled and they become normal. And once they become normal, then they are introduced to meditation. Only after deep meditation should they be allowed in tantra experiments. It was a wrong arrangement, so the whole thing became, in the name of a great system, just an exploitation of sex.

That’s what many of the therapists are doing. Just the other day I saw Rajen’s advertisement for a tantra group – with an obscene picture. It will attract people because this is real pornography. Why bother to go to see just pictures printed on paper when you can see real people doing pornography? And Rajen has no understanding of meditation, has never meditated.

And these people will feel good, relieved, because the society does not allow them… In the group they will be allowed to do everything they want to do, so much repression will be thrown out, and they will feel relieved and light and they will feel thankful that they have gone through a great tantra experience. And there has been no tantra experience – it was simply a sexual orgy. And within a few days, they will again collect repressions because they cannot do it outside in the society. So they become permanent customers, chronic tantrikas.

And the so-called therapists enjoy the money that they bring. They have nothing to lose, they simply allow freedom. They start with all the great words that I have been using – “freedom,” “expression,” “no repression,” ”just be yourself, and don’t be worried what others are thinking,” “do your own thing.” And those idiots start doing their own thing!

First people should be introduced to meditation, and then they should be introduced to tantra methods. This is not tantra. Tantra methods are totally different. These people who are doing tantra, they don’t know anything about tantra.

For example, Ramakrishna meditated deeply, and whenever he felt any sexual urge disturbing his meditation he would ask his wife Sharda – who was a beautiful woman – to sit on a high stool, naked, and he would sit in front of her just looking at her, meditating on her till that sexual urge subsided. Then he would touch the feet of Sharda, his own wife, and he would thank her, saying, “You have been helping me immensely; otherwise, where would I have gone? The urge needed some expression, and just watching you was enough.”

The temple of Khajuraho has beautiful statues in all sexual postures. It was a tantra school that made the temple and those statues. And the first thing the student had to do was to meditate on each statue – and they are arranged in such a way that from one corner you go around the temple in a circle. It may take six months, but you have to watch each statue until you can see it just as a statue with no sexuality in it – and it is in a sexual posture. But just in your watching it, seeing it for months, it becomes a pure piece of art; all pornography disappears. Then you move to another. And all the perversions of human mind have been put into the statues.

And when you have circled the whole temple, only then will the master allow you inside the temple. Those six months are of immense meditation and of tremendous release, all repressions gone: you are feeling absolutely light. Then the master allows you in. And inside the temple there is no sexual statue; inside the temple there is nothing – emptiness.

Then the master teaches you how to go deeper into your meditation which has arisen in the six months, and now you can go very deep because there is no hindrance, no problem, no sexuality. And this going deep into meditation with no sexual disturbance means the sexual energy is moving with the meditation, not against it. That’s how it is transformed and takes higher forms.

All these so-called therapists know nothing about tantra; know nothing of why it failed. But they are not interested in that, they are interested in exploiting repressed people. And the repressed people are happy because after a seven or ten day tantra session, they feel relieved; they think this is some spiritual growth. But within two or three days all that spiritual growth will be gone, and they are ready for another group.

There are some people – you can call them “groupies” – that move from one group to another group to another group. Their whole life is just a movement from group to group. Just like hippies… but you can call them “groupies.”

-Osho

Taken from The Path of the Mystic, Chapter 38

Copyright© OSHO International Foundation

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From Sex to Ecstasy – Osho

Do values like love, religiousness, authenticity, happiness, change as human consciousness grows upwards?

The movement of human consciousness from darkness to light, from unconsciousness to consciousness, is the greatest revolution there is.

Everything in human life changes, even with a slight movement in consciousness. It all depends on where your consciousness is. But this is something which has never been explored. If you look into the dictionaries you will not find three meanings of love; there should be. You will not find three meanings of religiousness; there should be. You will not find three meanings of happiness either; there should be. Let us move step by step. Love, for the person who lives in the darkness of his instincts, is not even worth calling love. It is simply sex, a strategy of nature to go on reproducing itself.

You are being used as a means – that is the ugliest part of it. You are not the master of it, you are in the hands of biology. And whatever you are doing, it is not your doing either: you are forced by your instinctive nature to do it – there is no option, it is not your choice. You cannot choose – as far as instincts are concerned, their grip on you is absolute; you are simply a prisoner. But you go on befooling yourself: you think it is something that you are doing – it is something that is being done through you.

There is a story in India…. In Jagganath Puri, one of the sacred places of Hindus – jagganath means the lord of the world; the temple in Jagganath Puri is the temple of the lord of the world. Because of the temple, the city has grown around it, and because of the temple, the whole city is called Jagganath Puri.

Every year there is a great festival; millions of people gather. The statue from the temple is taken on a chariot for people to see, and it goes around those millions who have gathered. The chariot is drawn by beautiful horses, twelve, of the same color, pure white – the color of the lord of the world. The chariot is golden, of immense value.

Once it happened – this is how the story goes – that a dog started walking in front of the chariot, in front of the horses. Now, when millions of people were there, who was going to bother about a dog who is walking in front of the chariot? People were falling on the ground, prostrating, to give respect to the lord of the world. And the dog thought, “This is great! I have so many followers – I had no idea before. Such a multitude of disciples… I must be some great master.”

Obviously – the logic is simple – the disciples were there and everybody was prostrating to him. He was not aware of the lord of the world, who was behind. Even if he tried he could not see, because the statue was high in the chariot, and then there were twelve horses. It was not possible for the dog to find out to whom… and they were almost touching his feet. And when somebody is respected by millions of people in this way, the very idea of thinking that this respect is being given to somebody else who is behind is impossible – it is against the ego. And the evidence is so clear, anybody can see.

This is the situation of man as far as biology is concerned. The chariot of biology is behind you, carrying the lord of nature, and you think everything is being done by you. Just a little alertness is needed and you will be able to see that it is nothing to do with you. Nature wants to fulfill itself – you are being used as a means.

The antagonism of religion against sex is ninety-nine percent stupid, but there is one percent of truth which I cannot deny. But I have never talked about that one percent of truth to you because there is the danger that the one percent truth may deceive you and you will forget the ninety-nine percent which is untrue. So I have been hammering on the ninety-nine percent. But to make my picture complete… these are my last touches to the picture, so I cannot leave anything out.

That one percent of truth is significant; in fact because of that one percent, all religions became anti-sex. And that truth is that sex makes man a fool, gives him the idea that he is the master of it, while he is only a slave. And the slavery has to be broken – he has to be pulled out of this ditch. But if he thinks that that ditch is a palace then you cannot pull him out. You cannot even persuade him to come out of it; hence, the condemnation of sex by all the religions.

But they overdid it, and they forgot the ninety-nine percent dangers just for the one percent. It could have been done very easily without taking the risk of ninety-nine percent falsehood. But they saw the danger of man being simply a means, and that is the lowliest position possible; you are just a means, not an end. You are being used by some unknown force of which you have no idea. And you go on thinking in your mind that all these prostrating people are prostrating to you.

The man living on the instinctive level only has an hallucination of love. That hallucination is created by nature, by biology, chemistry. You have in your body drugs which are released when you are making love, and you start moving into euphoria. That is one of the reasons why people who become addicted to drugs slowly, slowly become uninterested in sex.

The hippies and yippies and all kinds of people – when they became too interested in drugs, they lost their fervor for sex completely, because now they had found a better way of getting into a euphoric state. Now sex seemed to be nothing compared to it. That can give you a clue that both are drugs.

Nature has been using that drug in a very minute quantity; there was no need for more up to now.

Perhaps nature will have to think again – find out better drugs, create better chemistry; bring its level up to date; it is lagging far behind. Man’s mind has created things like LSD; far superior; so superior that a man like Aldous Huxley thought that LSD gives you samadhi – that it is actually what Kabir and Buddha and Rumi and all the mystics of the world have been talking about. But they had bullock-cart methods to reach to this state.

Now science has given us very advanced drugs, there is no need for yoga and tantra and other things – you just take an injection. You yourself push the injection; there is no need for somebody else to do it. And for hours you are in a euphoric state which is certainly superior to what you call orgasm, because orgasm is so momentary that it only creates more desire for it; it never gives you any satisfaction.

The second symptom that it is a drug is its power of addiction: people become addicted to sex. And a very strange thing about addiction is that if you have the drug, it is nothing; if you don’t have it, you are missing. You never think what you are missing because when you have it, it is nothing. Each time you have it you feel that it is just a futile effort, nothing comes out of it. You don’t move a single inch in evolution. You just jump for a moment in the air and with a thump you fall back on the ground.

That’s why people don’t like to make love publicly, there is no other reason. The reason is nobody wants to look so foolish. Now, in California, which is the most advanced stupid place in the whole world, they have hotels for peeping Toms – you have to pay for it. Inside two fools are making love, and many around the room are sitting and looking and enjoying what the two fools are enjoying. They are enjoying how the couple is making fools of themselves. People pay for it, but those two people are not aware of it; they have also paid.

One man, the first day, was inside the room, but coming out he found many people really hilarious. He asked them, “What is the matter?”

They said, “The show was so good!”

“Which show?” He asked.

They said, “You don’t know? Come tomorrow – it is worth seeing.” The man was such an idiot, and he had been doing such idiotic things, it was worth seeing. The next day the man came with these friends. Now he was outside the wall – and then he found what the matter was: the previous day he had been inside and all these people had enjoyed him. This was tricky – now he was enjoying somebody else!

All the cultures around the world have prohibited, in some way or other, lovemaking in public places, for the simple reason that if you want to be idiotic then at least find some privacy. Don’t make yourself unnecessarily a public show free of charge. A crowd will gather and they will enjoy. Nobody can pass by that place; they will all stop there. And they know they all are doing the same kinds of things. But it is an unconscious state.

Love, at the instinctive level – which is the lowest level – is just a dream created by nature so that you can pass through this arduous job of making love. If there is no euphoria around it, you are going to refuse: “I am not going to make a fool of myself.” Nature has given you a certain allurement.

So in the unconscious state where instinct functions, love is only a name. It means nothing, it simply means foreplay… because just going to a woman and asking her, “Are you ready to come with me to bed?” looks so sudden and so inhuman that the woman, even if she wanted to come with you, is going to slap you. Instead of sleeping with you she is going to slap you then and there.

No, you have to follow a certain procedure – and that procedure you call love. It is not that you do it deliberately to cheat the woman, no: you are being cheated as much as she is being cheated by the same biological forces. The same force is making you say beautiful things to her, what you call “sweet nothings,” whispered into her ear. And the same force is managing things from the other side also, so that she believes you. Whatever you are saying – even if the woman is the ugliest that you have seen, if you say to her, “You are the most beautiful woman in the world, perhaps another Cleopatra,” she is going to believe it! And it is not that you are saying it to cheat her, to deceive her in any way; in that moment you are really true.

One of my friends, a very rich man, who presented me with almost everything…. He made it a point that nobody could present anything before him, so everything that I needed or could have needed anytime he managed to present to me – things which I never used. I asked him also “What am I going to do with this?”

He said, “That is not the point. The point is, nobody is going to present you anything before me.

Later on they can go on presenting you with things – and millions will be presenting you things out of love – but they will always be after me. Nobody else can be first.”

And I was very reluctant, because if there was something I was not going to use, if it was no use to me, he was unnecessarily wasting money. And he was so particular and such a perfectionist that only the best satisfied him. If I would not take something then he would find ways somehow to smuggle the thing into my house. Once, when I was leaving – I used to stay with him at least three days every year, that was a commitment. So three days I used to stay with him every year, and when I was leaving he said to me – which he had never said before – “Just be a little careful about your suitcase.”

I said, “I have come so many times, and so many times you have come to the train to say goodbye to me, but you have never said to me, ‘Be careful about the suitcase.’ What is the matter?”

He said, “Nothing is the matter,” and he gave me the key.

I said, “Strange – why are you keeping the key? If it had been left with you, then I would have been in trouble” – and it was a thirty-six-hour journey from his place to Jabalpur.

He said, “No, I was not going to forget it.”

As the train left, the first thing I did, I opened the suitcase: what was the matter? The suitcase was full of one-hundred rupee notes. I thought, “My God! What has he done?” And there was a slip in an envelope: “This is for a new Fiat car. Purchase it immediately. And you cannot say no to me because that will hurt me my whole life.”

I said, “This is strange.” I am continually traveling – in Jabalpur I remain only for five to seven days a month at the most, and that too, not at one stretch. But he will be certainly hurt.” And as I reached home, immediately my phone was ringing. He said, “You have to do first things first. I have already arranged it. I have contacted the Fiat Company in Jabalpur – and the car is ready there. Just take the suitcase and take delivery of the car.”

I said, “You don’t leave anything for me!” The car was already standing there ready and the man said, “We have been waiting for you.”

I said, “What to do? The train was two hours late.” And my friend must have been phoning according to the timetable. In India it is said that that’s why the timetable is published – so you can find how late the train is; otherwise how will you find out by how much the train is late? The timetable is absolutely a necessity. Only once it happened that I got into a carriage at the exact time. Traveling for thirty years continually; that was the only time the train arrived exactly on time; it was a miracle. I went to the guard and thanked him; I said, “This is a miracle.”

He said, “It is not a miracle. You don’t know – this is YESTERDAY’S train! We are twenty-four hours late, we are not on time.”

I said to the man at the garage, “What could I do? – the train was late, so two hours….”

He said, “Your friend was very particular about everything; a radio had to be in the car.” And he had made sure of everything, insurance…. And he asked the garage owner to arrange a license for me because otherwise the car might just stay parked at my place. He gave me the first tape-recorder, the first camera – everything that he could find, he would immediately bring to me.

This man was rare in many ways. He was a miser – such a miser that beggars simply bypassed his house. If any beggar ever stood there, other beggars thought, “This seems to be a new man

– standing before Rekhchand Parekh’s house, begging!” He had never donated to any institution in his life, never given a single pai to any beggar.

His wife had taken me to introduce to her husband because she said, “He is so miserly, and he has so much money. And we have only three daughters, who are married and have rich houses, so there is no problem. And there is no son, there is nobody after us, but he goes on collecting – even I don’t know how much he has.”

They lived in a place, Chanda, in Maharashtra. She said, “He had purchased almost one-third of the houses of the city – it seems he is going to purchase the whole city. If there is any house for sale, he is not going to let anybody else purchase it. And his only joy seems to be just accumulating money. I have brought many Jaina monks – because they were Jainas, and they were Gandhians – and I have brought many great disciples of Gandhi, thinking perhaps somebody will change his mind. But he is very straight and does not give any chance for anybody to even touch him.”

So I said, “Okay, I will come. I cannot guarantee anything; I don’t know what type of man he is, but he appeals to me.”

He had come to receive me at the station. While we were going to his house – he was driving –

I told him, “One thing I should tell you is that your wife has brought me here to persuade you not to be miserly. She wants you to donate to institutions that are doing a public service, to religious institutions, to schools, to hospitals. I am not interested in all of these things; I have just come to meet you because you attracted me. You are a rare man! Never in your life have you given to a beggar, never have you donated a single pai?”

He said, “Never, because I am waiting for the man who is worth to be given EVERYTHING.”

When we reached his house, his wife was surprised because never before had he taken to his sitting room any saints that she had brought. And he told the servants that I would be staying in his guest house, in his sitting room; that I would be there: “And tell my wife she need not worry about this man.” His wife was at a loss: What had happened?

A sudden synchronicity, he told me – not the word “synchronicity,” he had never heard that, but he told me, “It is strange, the moment I saw you, I felt, ‘This is the man.’” And even after we had known each other for twenty years, there was not a single question from him – no question, no doubt, no argument – whatever I was saying was truth to him.

I asked his wife only one question. After being there for the first time for three days, I asked his wife, “Is your husband interested in sex or not?”

She said, “Not at all, and it is not that he represses, he is simply finished. And you can see now that he is a strange man. He has told me, ‘If you are not finished you are free; you can have sex with whoever you want. I am finished with it.”’

The moment a man is finished with sex as an instinct that is forcing him to do something, he becomes in a certain way a master of himself and he starts having insights, visions which the unconscious, instinctive man cannot have.

Just looking at me – not a single word had been said – he said, “I have found the person.” And then whenever I needed any amount of money, for myself or somebody else, I had just to inform him, “Give this much money to this man.”

He never asked, “Who is this man and why is so much money needed for him?” He simply gave it.

His wife was simply shocked. She could not believe that this miserly man… how suddenly he had completely become just the opposite. I told her, “There is no problem. He is not miserly – it was your misunderstanding. He never wanted to give to those people who are not worthy of it. And coming from the station to the house he said to me, ‘I have found you; now all that I have belongs to you. Whatsoever you want to do with it you can do.’ He is not a miserly man, it was your misunderstanding. It is difficult to find such a man, so generous.” But from where was his generosity coming? His generosity was coming from a certain mastery over himself.

The instinctive man clings to everything: to sex, to money, to power – to everything.

I asked him, “Why do you go on purchasing all the houses?”

He said, “Some day you may like to have a commune – then from where am I going to suddenly give you a commune? By that time I will have purchased the whole city. I know that you will take a little time before you need a place – I am preparing it for you.” Now, nobody would have thought that he was purchasing houses… that even before knowing me, he was purchasing them for somebody who was going to come into his life, who one day may need this whole city.

And many times it happened… he used to come with me once in a while for a tour. Anybody would think that he was a miser because he was such a rich, super-rich man, but he would always travel third class on the passenger trains. Never express trains, mail trains, no; never first class, air-conditioned – out of the question. But whenever he would travel with me, he would say, “You can travel in the air-conditioned class; I will travel in the third class.”

Once I asked, “Why do you insist on traveling third class?”

He said, “I have my own ideas. People think I am a miser – I don’t care a bit about money. What am I going to do with the money? Soon I will die and all this money will be lying here. But to travel in the third class is an experience: the crowd, the people, the gossips, and things that go on happening in the third class of an Indian railway train….” He had traveled all over India, and he had friends at every station; he would call the coolies by their names. And he knew every place where you could get the best milk, where you could get the best tea, where you could get the best sweets.

He said, “With an express train, a mail train, this is not possible, because they stop only at a few stations and I want to stop at every station, because at every station I have friends and I have things to do. The passenger train stays longer at every station. If other trains are passing, then the passenger train will be delayed; no other train will be delayed, so you always have hours on your hands. And all these stationmasters are my friends, the guards are my friends, the drivers are my friends – because I call all of them when I know that a particular sweet is made the best at that station. So they say to me, ’Parekh, enjoy yourself! Unless you enter the train, the train will not move.’ ”

And he said, “I like to be the master rather than the servant – not that they give the whistle and you run, no.”

That was his reason: “I want to be the master. When I enter the train, then whistling and flagging and everything happens – but first they have to see that Parekh has entered.”

He was an old man – I was only thirty-five, he was fifty at that time – but he would take me out of the station, and he would say, “Come outside. The mango trees are great here.”

I would say, “The train is there – are we going to pick mangos? And then if we miss the train…. I have my appointment.”

He would say, “Don’t be worried. Until I enter the train, the train remains in the station. You can go up the tree, I am also coming; we will go up the tree and pick mangos.”

One day it happened: we were picking mangos and Parekh said to me, “Just look upwards,” and there was another man. He said, “He is the driver. He knows that I will come to pick mangos so the train has to stay. So why waste time? – Collect a few mangos, and these mangos are really sweet! In fact, the guard will be in some other tree…. It is all under my control.”

This man had no instinctive force. He was not in any way interested in any particular food; he liked all kinds of food, he liked all kinds of clothes. In fact he was so disinterested that anything would do – no special liking, disliking. But he was a man full of love.

Once in a city in Rajasthan, Biawar, he was with me, and I had a fever. The whole night he remained by my side. I told him, “Parekh, you go to sleep. Because of you I cannot go to sleep!”

He said, “That is up to you – that is your problem. I am not saying to you, ‘Don’t go to sleep’; I am trying to help you to go to sleep. As far as I am concerned I cannot sleep knowing that you have a fever. The fever may increase in the night and I may be asleep. That is not permissible.”

And actually it happened: in the night the fever increased; at two o’clock it was one hundred and five. He said, “Do you see the point? You would not have awakened me.”

I said, “That is true.”

He called the doctor and he said to me, “This is not the time for you to leave the body. If you can make some arrangement, I am willing to leave the body and you remain in the body – because you have much to do, and I have nothing to do.”

This is love of a totally different kind – a caring, a friendliness.

The instinctive love can become any moment hate. The man who was ready to die for you can kill you. The woman who was so caring towards you, so loving towards you, can poison you; literally she can poison you. Love, if it is instinctive, is not in your hands; you are just a slave.

The unconscious is very easily convertible into its opposite, and you cannot do anything about it.

But when love comes to the conscious level – that is, when it comes to the level of intellect, not instinct – then it has a different flavor. Then it has no biological purpose.

What biological purpose can music have? What biological purpose can poetry have? Or painting? Or philosophy? But Socrates is ready to die for his philosophy. There seems to be a tremendous love affair with his own system that he has created. He knows perfectly well that his death is not going to destroy his philosophy, but if he compromises just to go on living, that may destroy his whole philosophy. The very compromise – because that was one of his teachings: never compromise. Truth is truth, and untruth is untruth. And there is no possibility of compromise.

Just the other day I received a very beautiful, nice, elegant letter from a council of priests, bishops, Christian theologians. They have a certain council in America, and they have written that they have been discussing me now for almost two to three years – reading, discussing. I have become their center of discussion. They have invited me to come, and they will take every care; they want to exchange thoughts with me. That’s where the trouble is.

The whole letter is beautiful. And in this too – they have not consciously written anything rude – they are unconscious people. An exchange of thoughts is not something bad, but they don’t know that you cannot exchange thoughts with me; I don’t deal in that business. If you know, then I will not bother. If you don’t know, then how is the exchange going to be? What are you going to give me in exchange? Either you know or you don’t know; there is no third position. You cannot say, “A little bit I know,” because truth cannot be divided into fragments.

You cannot know truth a little bit; either you know it, the whole of it, or you don’t know it, the whole of it. So what exchange?

Now, I may look rude to them. I am not ready for any exchange because as far as I am concerned I don’t need anybody’s ideas. It was so difficult to get rid of them, now again to exchange…. It took me twenty-one years to get rid of other people’s ideas. I am not interested. Even if God invites me for an exchange of ideas – nothing doing! You can have your ideas, and I don’t have any ideas to give you.

I can share myself, but it is not going to be an intellectual discussion. It is going to be an intelligence communion; but for that, that council cannot be ready. They have already decided what is right, who is the messiah. They have already decided that God exists. Now what remains to be exchanged?

You have your whole theology already decided, by others, not by you. You have borrowed it and now you are feeling in confusion because of my ideas. If my ideas are so confusing, that is proof enough that you don’t know what truth is; otherwise, what is the point of discussing for three years? Who am I? – I have not been discussing those fellows, not even for three days, what to say about three years. And they must have written great theological books….

There is no possibility of exchange; but at the instinctive level, everything is an exchange. You give something, you take something – and there is every effort to take more than you give. That’s the whole difficulty of all the couples around the world. The wife goes on saying, “I love you, but you don’t love me.” The husband says, “How to prove it? I love you.” But nobody can convince the other.

It is not a question of convincing. But why does the question arise that “You love me less,” or “I love you more”? At the instinctive level, love is a quantity. You can measure it – how many kilos you give and how many kilos you get in return, in exchange. And you can see who is a loser. It is a business deal. And people are continually quarreling, and trying to manage to snatch as much from the other as possible.

But when love moves to the conscious level, when it has no biological slavery, when it is free of biology… that does not mean that you cannot make love to someone. You can make love to someone, but now it will have a totally different quality. It will not be in any way a bondage, an enforcement by nature. It will be out of your freedom; you can share.

The right word to use will be… it will be just playfulness. Yes, you can play with somebody’s body. You like the body, you enjoy the body, you enjoy the warmth of the body; you enjoy the contours of the body. You can be playful, there is no business deal.

In fact that is why – along with many other reasons, this is also one of the reasons – I am in favor of birth control methods, while all the religions are against it. You will be surprised to know what is going on in the minds of the popes, shankaracharyas, imams, rabbis. You may not have thought of it in that way, perhaps they are not even aware themselves, but I want it to be clear to you and to them. This is the fact that is going on in religious people’s minds: If birth control methods become more prevalent, then sex will be a playfulness. Then you cannot call it sin.

There is nothing involved, no sin at all. Two persons enjoying each other’s warmth – there is no problem in it. They cannot condemn sex, they cannot condemn you, that you are in bondage, a slave. They cannot say to you, “You are only a means in the hands of biology,” because birth control methods make you capable, even if you are not conscious, they make you capable of turning sex into playfulness; and that is the danger. Their whole theology will collapse because no religious scripture had the idea that there were going to be birth control methods.

They were happy with the slavery of sex because then they could condemn it and you could not argue – it is so clear that it is a slavery, and nobody wants to be a slave: So repress it, get out of it. But the dilemma is that the more you repress it, the more you try to get out of it, the more you are caught in it. Only by playfulness is there a possibility one day, suddenly, to get out of it, because it is no longer a serious business.

One fundamental you have to remember: if you fight with something you will have to remain on that level to fight; otherwise how can you continue the fight? If you are fighting sex, then you cannot move beyond your instinctive level – impossible – because then who will fight? If you start moving upwards then all those wolves in your unconscious will run amok. You cannot leave that place, you have to be there constantly fighting, repressing. How is transformation possible for a man who is fighting with his own nature? It is impossible.

Take it as a categorical principle; there is no exception to it. With whomsoever you fight you will have to remain with that person, with that state, with that space. But if you are playful, then it is a totally different thing. If you are on the war front you cannot say to the soldiers on the other side, “Now I am feeling tired; we will go home now and start tomorrow.” You cannot say that. If you turn your back that fellow is going to shoot you then and there, and finish all your tiredness.

On the front you cannot do that, but if you are playing with somebody, playing cards, you can say, “Now I am tired. Tomorrow we will start; we can start even from this point where we are stopping.” There is no problem in it, it is only a play.

Let your instinctive world become a playfulness….

And that’s the fear of all the priests in the world. They are condemning me continually for the simple reason that I am giving you a chance to get out of the grip of your instinct. But that is also the grip of the priest; that is also the grip of the pornographer. If you get out of your instinctive level, you are free from the priest, the pope, and the pornographer. The pornographer and the priest are using the same methodology. And they are partners, whether they know it or not, in the same business.

You will be surprised to know that in aboriginal tribes you cannot make anybody interested in a nude, pornographic picture. You cannot make anybody interested. I have lived in Bastar, and gone there again and again… because in India a few tribes are left which are five thousand years old. And they have not kept pace with time; they have stood still. So it is good for a visit into history, five thousand years old; there is no other way to visit history, to go back in time.

But in Bastar it is not the twentieth century. You can touch a woman’s breast and ask, “What are these?” and she will say, “You don’t know? These are tits for children to drink milk.” She is not offended by that, that you touched her tits. She is simply surprised that you don’t know such a simple thing.

They are almost naked. They only wrap a cloth around when they come to the cities, down from their hills, out of their forests; otherwise they are all naked. How can you make an aboriginal of Bastar interested in a PLAYBOY magazine or STERN? He will be simply surprised: “What is this?”

It is like a magazine on fruits advertising tomatoes half-clothed, tightly clothed. A man who grows tomatoes will be simply surprised: “Are these people mad? If you are advertising tomatoes, then advertise tomatoes, but why these strange clothes, tight around the tomatoes?”

These pornographers are using what the priest has done before. The priest is the head partner, perhaps the major shareholder. He represses sex; he makes people interested in sex beyond all rationality – he drives them irrational about sex. Then comes the pornographer, and naturally, the repressed person would like at least to see the photographs. He is not allowed to see living human beings, that is a sin. At least THE BIBLE has not said, “Cursed are those who will see pornography. They will inherit the kingdom of hell.” I think pornographers will be needed in heaven too, because all your monks will die…. They may have already found a way to smuggle in PLAYBOY, STERN, and all kinds of third-rate magazines from around the world.

You may even be surprised to find God looking at a PLAYBOY magazine, because He is the original source of this whole business. And it is natural, because He has not even a girlfriend – what to say of a wife, not even a girlfriend. In the name of a girlfriend he has the Holy Ghost. Just think of yourself with the Holy Ghost as your girlfriend; you would like better to live alone. You would ask the Holy Ghost, “Leave me alone, you go somewhere else.”

The priest creates the business basis: repression. Then the pornographer uses it.

I am destroying their business completely.

-Osho

Taken from From Misery to Enlightenment, Chapter Five

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

 

Transcending the Basic Duality of Sex – Osho

Life is not there at its maximum when you are born; it is at its minimum. If you do stick at that, you will have a life which is just near death – just a borderline life. By birth, only an opportunity is given, only an opening is made.

Life has to be achieved. Birth is just a beginning, not the end. But normally we stay at the point of birth. That is why death happens. If you stay at the point of birth you will die. If you can grow beyond birth you can grow beyond death. Remember this very deeply: death is not against life; death is against birth. Life is something else. In death only birth ends and in birth only death begins. Life is something totally different. You have to attain it, achieve it, actualize it. It is given to you as a seed, just as a potentiality – something which can be but which is not already there.

You have every chance of missing it. You can be alive because you are born, but that is not synonymous with really being in life. Life is your effort to actualize the potentiality. Hence, the meaning of religion; otherwise there is no meaning in religion. If life begins with birth and ends in death, then there is no meaning for religion. Then religion is futile, nonsense. If life does not begin with birth, then religion has some meaning. Then it becomes the science of how to evolve life out of birth. And the more you move away from birth in life, the more you move away from death also because death and birth are parallel, similar, the same – two ends of one process. If you move away from the one, you are simultaneously moving away from the other.

Religion is a science to achieve life. Life is beyond death. Birth dies; life, never. To achieve this life you have to do something. Birth is given to you. Your parents have done something: they have loved each other, they have been melting into each other, and out of their life force, melting into each other, a new phenomenon, a new seed – you – is born. But you have not done anything for it: it is a gift. Remember, birth is a gift. That is why all the cultures pay so much respect to parents – it is a gift, and you cannot repay it. The debt cannot be repaid. What can you do to repay it? Life has been given to you, but you have not done anything for it.

Religion can give you a new birth, a rebirth. You can be reborn. But this birth will happen through some alchemical change within you. Just as the first birth happened through two life forces meeting without you – they created an opportunity for you to enter, to be born; that is a deep alchemy – so a similar thing has to be done now within you. Your parents met – your mother and your father. Two forces, feminine and masculine, were meeting to create an opportunity for some new thing to be born. Two opposite forces were meeting, two polarities were meeting. And whenever two polarities meet, something new is born, a new synthesis is achieved. A similar thing has to happen within you.

You also have two polarities within you, the feminine and the masculine. Let me explain it a little more in detail…. Because your body is born out of two polarities: cells from your mother and cells from your father, they create your body. You have both types of cells – those which came from your mother and those which came from your father. Your body consists of two polarities, feminine and masculine. You are both, everyone is both. Whether you are man or woman it makes no difference.

If you are a man you have a woman within you: your mother is there. If you are a woman you have a man within you: your father is there. They can again meet within you. And the whole yoga, the whole tantra, the alchemy, the whole process of religion, is how to create an orgasm, a deep intercourse between the polarities within you. And when they meet within you a new type of being is born, a new life becomes alive.

If you are a man, then your conscious is masculine and your unconscious is feminine. If you are a woman your conscious is feminine and your unconscious is masculine. Your conscious and unconscious must meet so that a new birth becomes possible. What to do for their meeting to happen? Bring them nearer. You have created a separation; you have created all types of barriers. You do not allow them to meet. You try to exist with the conscious and you go on suppressing the unconscious. You do not allow it.

If a man starts weeping and crying, someone is bound to say immediately, “What are you doing? You are doing something womanish, feminine.” The man stops immediately. The masculine is not expected to weep and cry. But you have the possibility; the unconscious is there. You have moments of feminineness, you have moments of masculineness; everyone does.

A woman can become ferocious, a male, in some moods, in some moments. But then she will suppress. She will say, “This is not womanlike.” We go on creating a separation, a distance. That distance has to be thrown away; your conscious and unconscious must come nearer. Only then can they meet, only then can they have a deep intercourse. An orgasm can happen WITHIN you. That orgasm is known as spiritual bliss.

One type of orgasm is possible between your body and the body of the polar opposite sex; it can happen only for a single moment because you meet only on the periphery. The peripheries meet and then they separate. Another type, a deeper type of orgasm, can happen within. But then you meet at the center and there is no need to separate again. Sexual ecstasy can only be momentary; spiritual ecstasy can be eternal; once attained you need not lose it. Really, once attained it is difficult to lose it – impossible to lose it. It becomes such an integration that the fragments disappear completely.

That is why when someone asked Buddha, “Who are you? A deva, a heavenly being?” he said, “No!” And the questioner went on asking. Then the questioner became desperate because whenever he asked Buddha who he is, if he is this or that, Buddha went on saying, “No!” Then finally he asked, “At least you must say that you are male. You must say yes.” Buddha said, “No!” ”Then are you a female?” the man asked desperately. Buddha said, “No!” – Because a new unity has come into being which is neither male nor female.

When your inner man and inner woman meet, you are neither: you transcend sex. That is the meaning of the oldest Indian image of Shiva as Ardhanarishwar – half man, half woman. That is the symbol of the inner meeting. Shiva is neither now: he is half man, half woman – both and neither. He transcends sex.

Remember, unless you transcend sex, you cannot transcend duality. This is a deep psychological problem – not only psychological but ontological also. If you remain a man or a woman, how can you conceive of the oneness of existence? You cannot. Being a man, you cannot conceive of yourself being one with a woman. Being a woman, you cannot conceive of yourself being one with a man. A duality persists.

Sex is the basic duality. We have been arguing about and discussing for centuries how to attain the non-dual. But we go on discussing it as if it is some intellectual matter: “How to attain the non-dual?” It is not an intellectual matter; it is ontological, existential. You can attain the non-dual only when the duality within you disappears. It is not a question of meditating on the non-dual and thinking, “I am the Brahman.” Nothing will come out of it; you are simply deluding yourself.

You cannot attain non-duality unless the basic duality of sex disappears within you, unless you come to a moment when you cannot say who you are – man or woman. And this happens only when your inner man and woman melt so much that they dissolve into each other – and all the boundaries are lost, and all the distinctions are lost, and they are one. When the inner orgasm, the spiritual ecstasy happens, you are neither. And only when you are neither is life born.

In a single moment of meeting between your parents, your mother and father, you were born – in a single moment of meeting! Remember, life is always out of meeting, never out of separation. Life comes only in a deep meeting, in a deep communion. For a single moment your father and mother were one, they were not two. They were functioning as one being. In that oneness you were born.

Life always comes out of oneness. And the life that I am talking about, or Jesus talks about and Buddha talks about, is the life which will happen inside you, within you. Again a communion, a melting, happens, and the two sexualities within you dissolve.

Remember, I say again and again that sex is the basic duality, and unless you transcend sex the Brahman cannot be achieved. All other dualities are just reflections and reflections of this basic duality; birth and death – again a duality. They will disappear when you are neither male or female. When you have a consciousness which goes beyond both, birth and death disappear, matter and mind disappear, this world and that world disappear, heaven and hell disappear. All dualities disappear when the basic duality within you disappears, because all dualities are simply echoing and re-echoing the basic division within you.

That is why the old, ancient Indian seers have put the Brahman in the third category. He is neither male nor female. They call him Napunsak – impotent. They call him the third sex, the ultimate reality of the third sex. The word Brahman belongs to Napunsak Ling: it is neither or it is both. But one thing is certain: it transcends the duality. That is why other conceptions of God look immature, childish. Christians call him father. This is childish, because then where is the mother? And how is this son Jesus born? And they say Jesus is the only son but where is the mother? The father alone giving birth? If the father alone gives birth to Jesus, then he is both – mother and father. Then do not call him father. Then the duality comes in.

Or, some religions have called the ultimate being the mother. Then where is the father? These are just anthropomorphic feelings. Man cannot even think about the ultimate in any other terms than human, so he calls it father or mother. But those who have known and those who have transcended the anthropocentric attitude, the man-oriented attitude – they know that he is neither. He transcends both; he is a meeting of both.

In the ultimate, mother and father both are merged. Or, if you will allow me the expression, I would like to say: the Brahman is mother and father in eternal orgasm – one in an eternal ecstasy of meeting. And out of that meeting comes the whole creation, out of that meeting comes the whole play, out of that meeting all that exists is born.

Here, in this meditation camp, we will be trying to bring your unconscious and conscious nearer, your feminine and your masculine nearer. You will have to help me, to cooperate with me. In the meditation techniques you have to destroy all the barriers between your conscious mind and the unconscious. And you have to be free, as totally free as possible because suppression has created the barriers.

So do not suppress. If you feel like screaming, scream. The very scream will bring your conscious and unconscious nearer. If you feel like dancing, dance. The very dance will bring your conscious and unconscious nearer. Really, dance can be very helpful, because in dance your body and your mind are in a deep meeting. It is not only the body which is moving; within the body your consciousness is also moving. Really, a dance becomes a dance only when your body is filled with the grace of your spirit, when your spirit is flowing out of your body, when your spirit has taken a rhythm with the body.

All the old religions were dancing religions. They were more authentic. Our new modes of religion are just false. You go into a temple or into a church or into a gurudwara and you just verbalize there. Someone preaches and you listen. It has become cerebral. Or, you pray and you talk with God. Even with God you use language. You cannot be silent with him; you cannot believe that he can understand you without your talking. You have no faith! You do not trust him; you want to explain everything to him.

I have heard: one mother overheard her small child praying in the night to God, and he was saying, “Dear God, beloved God, stop Tommy from throwing things at me – and by the way, I have told you this before.”

But this is what we all are doing: praying to God to “stop Tommy from throwing things at me.” Even if you go to the Vedic rishis they are doing the same: “Do this; do not do that.” You cannot allow him to do whatsoever is his will. You give your own program. And if he follows you, you are a believer and if he doesn’t follow you, you will say that he doesn’t exist. He can exist only if he exists as your follower.

But existence cannot follow you. Existence is greater than you; existence is the whole. You are just a fragment, and a fragment cannot be followed – the fragment has to follow the whole. This is what a religious mind is: the fragment following the whole, the fragment surrendering to the whole, the fragment not struggling, the fragment in a let-go.

Religion has become verbal, linguistic. Here we will try to bring the authentic religion. The secret most core of it is that you must come to it totally – with your mind, your body, your emotions, everything. Nothing is denied. You cry and you weep and you laugh and you dance, and you sit in silence. You do all the things that your inner being happens to do; you do not force it to do anything. You do not say, “This is not good; I should not do it.” You allow a spontaneous flow. Then the unconscious will come nearer and nearer to the conscious.

We have created the gap through suppression: “Don’t do this, don’t do that,” and we go on suppressing. Then the unconscious is suppressed. It becomes dark. It becomes a part where we never move in our own house. Then we are divided. And, remember, then there are perversions.

If you allow your unconscious to come nearer to your conscious, too much sex-obsession will disappear. If you are a man and you deny your unconscious, you are denying your inner woman; then you will be attracted to outer women too much. It will become a perversion because then it is a substitute. The inner femininity has been denied; now the outer femininity becomes obsessive to you. You will think and think about it; now your whole mind will become sexual. If you are a woman and you have denied the man, then ’man’ will take possession of you. Then whatsoever you do or think, the basic color will remain sexual.

So much fantasy about sex is because you have denied your inner other. So now this is a compensation. Now you are compensating for something which you have denied to yourself. And look at the absurdity: the more you get obsessed with the other sex the more you feel afraid; the more you deny the inner the more you suppress it; and the more you suppress it the more you become obsessed.

Your so-called brahmacharis are totally obsessed with sex for twenty-four hours a day; they are bound to be. It is natural: nature takes revenge. To me, Brahmacharya – celibacy – means you have come so near to your own feminine or your own masculine, so near that there is no substitution for it. You are not obsessed with it; you do not think about it. It disappears.

When your own unconscious is nearer to you, you need not substitute it with someone else outside. And then a miracle happens. If your unconscious is so near, then whenever you love someone, a woman or a man, that love is not pathological. If your unconscious is so near, that love is not pathological. It is not possessive, it is not mad. It is very silent, tranquil, calm, cool. Then the other is not a substitute and you are not dependent on the other. Rather, the other becomes just a mirror.

Remember the difference: the other is not now a substitute, something which you have denied. The other becomes a mirror of your inner part, of your unconscious. Your wife, your beloved, becomes just a mirror. In that mirror you see your unconscious. Your lover, your husband, your friend, becomes a mirror. And in that mirror you can see your unconscious clearly mirrored, projected outside. Then wife and husband can help each other to bring their unconscious more and more near.

And a moment comes, and it must come if life has been a really successful effort, when wife and husband are no more wife and husband: they have become companions on the eternal journey. They help each other; they have become mirrors to each other. They reveal the unconscious of the other and each helps the other to know himself or herself. Now there is no pathology, no dependence.

Remember one thing more: if you deny your unconscious, if you hate your unconscious, if you suppress your woman or man within, then you can go on saying that you love the outer woman but deep down you will hate her also. If you deny your own woman, you will hate the woman you love. If you deny your own man, you will hate the man you love. Your love will just be on the surface. Deep down it will be a hatred. It is bound to be so, it has to be so, because you will not allow the other to become the mirror of your unconscious. And you will be afraid also. Man is afraid of woman. Go and ask your so-called saints. They are so afraid of women. Why? They are afraid of the unconscious, and the woman becomes a mirror. Whatsoever they have hidden, she reveals.

If you have suppressed something, then the other polar opposite can reveal it immediately. If you have been suppressing sex and you are sitting in meditation in a lonely place and a beautiful woman passes by, suddenly your unconscious will assert itself. That which has been hidden will be revealed in the woman passing and you will be against that woman. You are foolish – because that woman is not doing anything at all, she is just passing there. She may not even know that you are there; she is not doing anything to you. She is a mirror, but the mirror is passing and in that mirror your unconscious is reflected.

The whole so-called spirituality is based on fear. What is the fear? The fear is that the other can reveal the unconscious and you do not want to know anything about it. But not knowing will not help, suppression will not help. It will remain there. It will become a cancer and by and by it will assert itself more and more, and ultimately you will come to feel that you have been a failure and that whatsoever you have suppressed has become victorious and you are defeated.

My whole effort is to bring your unconscious nearer to your conscious. You become so much acquainted with it so that it is not unknown. You become friendly to it, then the fear disappears– the fear of the polar opposite. And then the hatred also disappears because then the other is just a mirror, helpful. You feel gratitude. Lovers will be grateful to each other if the unconscious is not suppressed and they will be hateful to each other if the unconscious is suppressed.

Allow your whole being to come into function. Your emotions are imprisoned, encapsulated. Your body movements are imprisoned. Your body, your heart, have become just as if they are not part of you. You simply carry them along like a burden. Allow your emotions full play. In the meditations we will be doing, allow your emotions full play and enjoy the play, because many new things will be revealed to you.

-OSHO

Excerpted from The Supreme Doctrine, Chapter Two

Copyright© OSHO International Foundation

The Supreme Doctrine
The Supreme Doctrine

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.