Go Like an Arrow – Osho

Maneesha, Hakuin is one of the most respected Zen masters. His respect is because of his ability to express the inexpressible, to create devices that somehow can manage to give you a glimpse of the unknown. He is basically concerned with the method. If a right method is used in the right time and ripe time, it is not going to fail. If you are on the right way, it may take some time to reach, but you will reach. The whole question before Hakuin is: the right way, the right method, the right beginning.

It was Gautam Buddha’s habitual way of expression. All the great qualities that he has called for in an experienced, self-realized man, all begin with the word ‘right’. For example, he will not say simply samadhi. He will say samma samadhi. Samadhi can go wrong, people can mistake similar experiences for samadhi and get lost.

That’s what happened to Aldous Huxley when he took LSD. He was a man of tremendous knowledge, particularly of the East, and most of the saints of the East he knew well. He immediately said that, “The experience of LSD is samadhi, the same experience that Patanjali has described, the ultimate phenomenon.”

This gives a clear illustration that Buddha was right not to use simply the word samadhi. It is dangerous. You can find something else and think it is samadhi; there are similar phenomena. There are people who have become addicted to opium, or hashish, or marijuana. And these drugs have been used for centuries, from the very beginning of man. It is nothing new.

The reason why they became addicted is because the drugs gave them a glimpse of something . . . how things should be. They are temporary glimpses, and they are produced by chemicals so they don’t go beyond the mind. But mind gets a glimpse, just as the lake reflects the faraway moon. And the experience is so beautiful that not to repeat it again and again becomes impossible.

All the societies have been fighting against drugs but the fight has not been successful. It will never succeed the way the society is. It can succeed only if you give people the right experience of samma samadhi — ‘samma samadhi’ means right samadhi — so that they can make a differentiation, a discrimination between what is right and what is wrong. Those who have known their buddha-nature are not addicted to drugs, do not need drugs for their experience. Their experience is not caused by any chemicals; their experience is caused by turning their whole energy in towards the center of their being. That has nothing to do with chemicals. But chemicals can give you an illusion, something very similar.

Hakuin has adopted Buddha’s habit. Buddha never spoke about anything without adding the word ‘right’ first, because his understanding was — and he is correct — that everything can go wrong if you get caught up with something similar which is illusory. And you cannot make the distinction because you don’t know the real. Unless you know the real, how can you expect to make a discrimination between the unreal and the real?

It was a great contribution of Gautam Buddha that he would talk about all the qualities using the word ‘right’ first. Samma means right. Because everything can be taken for granted as right if you don’t have any experience of it. Then any illusion, any hallucination . . . and these hallucinations will drag you through life after life.

A man like Aldous Huxley, one of the most intelligent men of this century, got caught into it. He became addicted to LSD and he preached that what he was experiencing was the same as what Buddha experienced and Kabir experienced. This is definitely going beyond the limitations. Aldous Huxley has no way to know what Kabir experienced, he has no way to know what Buddha experienced. Buddha’s experience was not dependent on any LSD, it was an inner experience dependent only on his own consciousness.

LSD gives you unconsciousness, not consciousness. If you are in a good mood LSD can give you paradise; LSD is simply a magnifying glass. If you are in a good mood, a loving mood, and you take LSD, you feel the whole world is filled with love. You will even touch your chair with a loving hand. All around everything will be beautiful, nothing will be wrong.

But it lasts only for a few hours and when you wake up, you wake up in a far worse world than the one you had been in before you took the LSD, because you have seen something beautiful and now you see an ordinary world which has lost its luster. You have seen in LSD rainbows all around; suddenly they have all disappeared. You have seen people having auras and now they are just so ordinary. But even to imagine that they had an aura looks stupid.

But Buddha or Kabir, once they become enlightened . . . this enlightenment is not something that has to be renewed every year like a license. Once it has happened, it has happened. It may become bigger and more mature, but there is no way of going back. That is the criterion of whether you are hallucinating through drugs or you are authentically meditating.

The word ‘right’ has to be understood. Many people have been worried about why Buddha continually uses the word right about every quality. They are not aware that for every real quality there is a phony quality available — “made in U.S.A.” That phony quality is cheap, but it serves only for a few hours, and then you are caught in it because it is so beautiful — again and again . . . And every time you take it, you have to take it in a bigger dose because your body becomes immune. A moment comes when no LSD can make any difference; your body has become completely immune.

India is far more experienced with drugs because for ten thousand years at least it has been trying to use all kinds of drugs and poisons to create a cheap imitation of the ultimate experience. They have gone even to the point . . . even today there are monasteries in Ladakh where they keep cobra snakes.

When a person becomes so accustomed to all the drugs that no drug helps anymore, then the last thing is a cobra bite. The cobra bites on his tongue, then he feels a little samadhi. Otherwise a cobra bite usually means the end. And you will be surprised: there are cases of the cobra dying, because the man is so full of poison.

It has been used in India for centuries. Each great king used to raise a beautiful girl, and from her very childhood she was given poison — from smaller doses to bigger doses. It made her so immune that she was able to absorb any dose of poison without falling unconscious. And the final stage was, when she became a young girl, blossomed in her youth, she could be sent to the enemy king. There was no difficulty in it, she had just to move to the other capital and the king himself would become interested in her. Those girls were chosen from thousands of beautiful girls; they were unique specimens. Immediately the king would become aware that there was a beautiful girl he had never seen before, and just a kiss from that girl was enough to kill the man.

It is good that nowadays you don’t find such trained and disciplined girls. They were available at the time of Gautam Buddha. And it was not something that you use one time and then throw away, in the American way. They would kill the king and they would come home ready to be sent somewhere else, because nobody could think that the kiss of the girl had killed the king.

Aldous Huxley and his colleagues are not aware of the whole history of drugs. And why was the girl ready to take it? It gave such a good feeling, such a joyful feeling. She was not thinking about what she was being prepared for, but she was floating in a euphoria.

Buddha is right when he says samma samadhi. He will not accept Aldous Huxley’s samadhi as a right samadhi. It is an illusion.

But I wonder that nobody has criticized Aldous Huxley. All the governments are against drugs; obviously they should criticize Aldous Huxley first. But they don’t have either the intelligence or the experience. That man at least had the experience of the illusory — the governments don’t have the experience even of the illusory. But down the ages, although every government has been against drugs, this has not made any change. No prohibition ever makes any change; on the contrary it increases your interest in the things prohibited.

I am against all prohibition. My own understanding is that if LSD can give some glimpse of samadhi, then all its bad aftereffects should be removed, because it is a chemical and it is in our hands. Those bad aftereffects are the problem. They should be removed and an LSD number two should be made — clean, taken in complete awareness that it is going to give you only a glimpse. Its addictiveness can be taken out, and when you know it is going to give you only a glimpse there is no harm. It may lead you to the search for the real.

Rather than prohibiting the drugs, what is needed is to produce drugs which lead people to samadhi, which give an indication: if a chemical drug can be such a blessing, what will the real thing be? It is just a dewdrop in comparison with the real oceanic feeling, the oceanic ecstasy.

But nobody listens to any right approach. Thousands of people are unnecessarily in the jails. The number may be millions, not thousands, and most of them are underage; even six-year-olds have been found taking drugs. Nobody has suggested any solution for it.

And once a boy or girl, whatever their age, takes the drug, they cannot forget the experience. Everything else becomes just rotten; the mind continuously hankers for the drug.

It is the duty of the governments of the whole world, through their chemical drug research, to produce drugs which are not harmful, which are not addictive. Any bad aftereffects have been removed, and only that part which gives a joyous feeling, a desire to dance and a desire to find something real is left, because that feeling will disappear within hours.

These drugs can be used in a right way. Everything can be used in a right way and everything can be used in a wrong way, but it is still the same thing.

Hakuin said to his disciples:

The study of Zen is like drilling wood to get fire.

An old, ancient method.

The wisest course is to forge straight ahead without stopping. If you rest at the first sign of heat and then again as soon as the first wisp of smoke arises, even though you drill for three asamkhyeye kalpas . . .

Asamk means innumerable, and kalpas means yugas, or ages. If you drill for asamk, for innumerable ages, you will never find a spark of fire.

What he is saying is that there are things which have to be done fast. If you do them slowly, at the most you may create smoke but not fire. To create fire you have to drill hard and without resting. If, seeing that the wood is becoming hot, you say, “Let us rest a little,” the wood will become cool again. If, seeing that the wood is smoking, you say, “Now the fire is not far away we can rest a little,” the smoke will disappear, the wood will become cool again. The fire is hidden in the wood but you have to be very continuous until you find the spark, the flame jumping up from the wood.

This is a very good example for meditators. You go a little while and then you say, “I have to go tomorrow again, what is the hurry? It is enough, now rest — and if finally, everybody has to become a buddha, what does it matter whether it is Sunday or Saturday? There are only seven days; someday I will become a buddha.” But if you think in terms of going slowly, in a lousy way, taking rests, you will never reach.

Although the path is very short, it is short only for those who go like an arrow. The arrow does not stop on the way, there are no stations for the arrow. It does not rest a little while in the air and then go again, it simply goes straight without halting on the way. And that should be remembered by every meditator.

I have been using the word ‘arrow’ purposely so that you can understand that going into yourself is not a morning walk — that you can return from anywhere. It is not something that you can do in parts; you have to do it one day in a single quantum leap. Whenever you decide, then don’t look back, just go ahead.

Certainly it needs guts and courage because you are moving in a dark and unknown space. You don’t have with you even a lamp — no companion, you don’t have any map. And meditation demands that you go with the speed of light, so fast that the journey of thousands of lives is completed in a single moment.

Hakuin says:

My native place is close to the seashore, barely a few hundred paces from the beach. Suppose a man of my village is concerned because he does not now the flavor of sea, and wants to go and taste it for himself. If he turns back after having taken only a few steps, or even if he returns after having taken a hundred steps, in either case when will he ever know the ocean’s bitter salty taste?

You have to go to the ocean; one hundred feet or two hundred feet, that is not the question. You have to go all the way.

But, though a man comes as far as the mountains of Koshu or Shinshu, Hida or Mino, if he goes straight ahead without stopping, within a few days he will reach the shore, and, the moment he dips the tip of one finger into the sea and licks it, he will instantly know the taste of the water of the distant oceans and the nearby seas and of the southern beaches and the northern shores. In fact of all the sea water in the world.

But the question is of going to the sea, not just going in a lukewarm way: “Today a few steps and then we will see tomorrow.” But tomorrow you will have to take these few steps again. And if this becomes your habit — “A few steps today and then we will see tomorrow” — if this becomes your pattern then you will never reach. Always you will be going on those few steps, and then the decision that, “It is enough, now we will see tomorrow.”

For the meditator there is no tomorrow.

Future is not the concern of meditation. Future is the concern of the mind; mind cannot live without future. If suddenly all future disappears, mind will be at a loss what to do. Future is the space in which mind goes on weaving imaginations, projects, ideas: what one is going to become, what one is going to achieve. All ambitions are laid out in the future. But if the future completely disappears — suddenly you come to the point where you see that there is no future — either your heart will stop or you will run away backwards, thinking that at least the past will be there. But the past is not there.

The past and the future both are in your mind.

Existentially there is only this moment.

So when you meditate today, do it as if this is the last day. You may not have any chance to meditate again, so go all the way to the seashore. And once you have got the taste of your being — the rejoicing, the dancing, the blessing, the ecstasy — then there is no problem, you know the way. It is not far, it is just within you, just a few inches away from your mind. But once you have to know it. Just once you have to know it, then there is no problem. Then you cannot forget it, then you cannot go away against it; then it becomes your very life. And when meditation becomes one’s very life, there is nothing more in this existence to make you richer, to make you more of a splendor. The secret is hidden within you.

A Zen poet wrote:

With a pierced net — a net with holes.

With a pierced net
I’ve caught
All the butterflies
Of the universe.

He is not talking about butterflies; neither is he talking about a pierced net. He is talking about your mind, which is certainly pierced — so many holes, so many loopholes, so many stitches here and there, so many cracks. But the poet is saying, don’t be worried:

With a pierced net
I’ve caught
All the butterflies
Of the universe.

Just know the secret. And the secret is to go beyond the pierced net. Be a master of your mind, then even a pierced net is capable of catching all the butterflies of the world. Right now your mind catches nothing. From all the holes and loopholes everything goes on leaking out. Have you seen that you are leaking continuously? I don’t think . . . but now you will see.

Basho says, sitting silently . . . It is right, but he does not know that when you sit silently it is not necessarily true that the grass grows by itself. What seems to be more likely is that the mind leaks by itself. Basho’s experience is a great experience, but this is a very simple experiment that you can do. Just sitting in your room with closed eyes, see: thoughts are rushing this way and that way, everything is leaking.

When I say go beyond the mind, I mean go beyond all this leaking so that you can find something solid to stand upon. Before you take the jump, you need to find a spot at least to stand on, from which to jump into the darkness, into the unknown territory of your own being.

Buddha is reported to have said that everything that is great is bitter in the beginning and very sweet in the end — and vice versa. That which is very sweet in the beginning, for example a honeymoon, is very bitter in the end. Meditation may be entering into darkness, unknown territory, but it ends up in self-illumination, in a great explosion of light. And once the explosion has happened, you remain the buddha forever; you cannot go back. The mind has gone, just as a shadow disappears. You function now from no-mind, and any action from no-mind is good, is a blessing to the world.

Maneesha has asked:

Our beloved Master,

Hakuin said, “The wisest course is to forge straight ahead without stopping.” But if we knew where straight ahead was, would we need to walk it?

It is just a way of saying it. There is no problem in it when Hakuin says, The wisest course is to forge straight ahead. He is talking to the disciples, not to the students; he is talking to the meditators.

When I say to you, go straight in, you don’t ask me, “Where is this ‘in’?” You don’t consult an encyclopedia or a map of the world — where is this ‘in’? You understand, you know perfectly well where it is, just you have not gone that way before.

So, Maneesha, you know perfectly well where you have to go. Just go straight ahead. Walking will not do, not even running. That’s why I have used the word ‘arrow’ — with the speed of light. I have used the words ‘quantum leap’. One moment you were not a buddha and another moment you are a buddha — so fast.

There is no distance between you and your buddhahood, only a misunderstanding. It is something like, two plus two is four but by some mistake you have been calculating that two plus two is five, and I tell you that this is a mistake: two plus two is not five, it is four. Do you think you will have to do something? Immediately you see the point.

It is said that psychotics are ones who think two plus two is certainly five. They are very fundamentalist. All fundamentalists are psychotics. They know everything — where God is . . . They know that the Holy Ghost committed a crime, and rather than hanging God on the cross, the Jews hung the poor boy Jesus — it was not his fault.

The Holy Ghost and God are not separate. The Holy Ghost seems to be God’s personality, his mask. Not to say directly that God committed adultery, and with a poor virgin, Mary, they say that the Holy Ghost did it. And the poor boy who was born out of this criminal act, they crucified. They should have crucified God, but the difficulty is . . . In fact everybody would like to crucify God, but where to find him? They found the only begotten son, so they said, “It is near enough. Crucify this fellow at least.”

The psychotics cannot be convinced that two plus two is not five; the neurotics are those who think that perhaps two plus two is four, but they are very uncertain of it, very worried why is it four? Why is it not five? With five they were perfectly at ease. This is the way psychologists find out who is a psychotic and who is a neurotic.

You cannot remove the psychotic from his position, whatever position he has taken. The neurotic you can remove, but he will remain always worried: “This seems to be right, but who knows? Perhaps I was right before, because then I was at ease. Here, with two plus two making four it creates such an anxiety.”

There is no distance between you and your ultimate reality. Just an about turn . . . just, rather than looking outwards, close your eyes and look in. In a single instance, when you have forgotten the outside world completely — the past, the future, everything — and you remain only in this moment, looking inwards, the happening, the transformation, the arrival of the buddha . . .

Maneesha is also asking:

Is not our uncertainty, our groping, because we have to discover for ourselves what is straight ahead and what is going off track?

If you look in you cannot go off track, because there are no tracks. There are not two ways even. It is the outside world where if you don’t know, naturally you will have to grope around. In the inside world you don’t even have hands with which to grope. The inside world is a pure seeing.

In this country we have called this seeing darshan. Darshan means just seeing. And that does everything, you don’t have to do anything else.


From The Language of Existence #2

Copyright © OSHO International Foundation

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The Attraction for Drugs is Spiritual – Osho

Drugs are as old as humanity itself, and they certainly fulfill something of immense value. I am against drugs, but my being against drugs is for the same reason as for thousands of years people have been addicted to the drugs.

It may look very strange. The drugs are capable to give you a hallucinatory experience beyond the mundane world. That is the experience that is being searched through meditation.

Meditation brings you to the real experience, and drug gives you just a hallucination, a dream-like experience but very similar. To meditate is difficult. The drug is cheap. But the attraction for drugs is spiritual.

Man is not satisfied with his mundane existence. He wants to know something more. He wants to be something more. Just the ordinary life seems so flat, so meaningless, that if this is all then suicide seems to be the only way out of it. It gives no ecstasy, no joy. On the contrary, it goes on piling you up with more and more misery, anxiety, disease, old age and, finally, death.

From the cradle to the grave, the ordinary life is just a drag. People go on living it because they are cowards. Otherwise they will commit suicide. They don’t have the courage enough to commit suicide. But this is not something one can rejoice in.

You can drag on but you cannot call it living. There is no dance in it, no color in it. It is just a vast desert spreading as far as you can see, with no oasis anywhere. I am reminded of one of the dreams of Leo Tolstoy. It is a rare dream. It is also unique that it went on repeating continuously almost his whole life. As long as he could remember, the dream was happening. And the dream is very strange. In his dream he sees a vast desert and two gumboots without anybody in them, just the two gumboots without any feet inside them, are walking. They go on walking and they go on walking, and there is no end to this walk. The desert is endless. And he always woke up perspiring, his heart beating louder, gripped with great fear.

Without going to any psychoanalyst, he knew the meaning. He himself was a genius. He knew that this is his life, this is not a dream. It is not even symbolic. It is exactly his life. Where he is going? Wherever he goes he will end into the grave. Who is going he does not know. The gumboots are empty.

He is unaware of anybody inside. He is unacquainted of the person who is wearing the gumboots. He is invisible. All that is visible is the gumboots and the desert, and the tedious journey, pointless, meaningless.

This is the reason that drugs have attracted man since the very beginning. And they have at least given him a temporary relief. Only few people tried meditation. And my own understanding is, these people also tried meditation because drugs at a point become useless. You become immune.

In the beginning they give you tremendous experiences, but soon they become almost part of your body chemistry. Then if you don’t take them you are in trouble. Your whole chemistry wants them. If you take them, you gain nothing. You go on increasing the doses.

In India where the experiments with drugs must have been the oldest, because the oldest scripture in the world is Rigveda, the religious source book of the Hindus, it talks about a certain drug, Somras. Because of this Somras, Aldous Huxley has called the ultimate drug one day, when LSD is refined and there is no side effect, it will be called Soma. The name is from Rigveda.

Rigveda according to Hindus is ninety thousand years old, and nobody has been able to prove that they are wrong because their arguments for its old age are almost irrefutable. They are not logical, otherwise it would have been easy. They are astronomical.

In Rigveda there is a description of a certain combination of stars that had happened according to modern astronomers also ninety thousand years before. Now there is no way for the people who were writing Rigveda to describe it in absolute detail unless they have seen it.

Now this is such an evidence that you cannot do anything about it. The astronomers say for ninety thousand years that combination has not been again in the sky. So certainly whoever was writing it was fully aware of the combination of stars at that time.

For ninety thousand years Hindus have accepted drugs almost as part of their religious ceremonies. It was only under British regime that drugs created trouble, but because they were part of a religious ritual, which is the ancient most religion in the world, even the British government was afraid to interfere with it. It continued. Even in my childhood all drugs were available in the market. There was no question of any illegality. And every school of Hindu religion was using drugs, but they were using it in a very scientific way.

They will give the drug in a certain quantity, create a certain experience in the man, and then when he will come out of it will tell him that, “This was only an illusion. It was simply because of the drug, because of the chemistry, your mind experienced.

“Would you like to experience it in its reality? If the illusion is so beautiful, you can think how much more the reality would be. And the experience created by the drug lasts for a few hours, and again you are back to the same old rotten world. But if the experience is real, it is yours forever. You never lose it. It is not something that has happened to you, it is something that was already in you; you have discovered it.”

So I don’t see that it was wrong to use drugs in this way. In fact, this should be the approach around the world for the modern man.

And now we have more advanced drugs, synthetically made, and we are capable to purify them more. We can make drugs which have no bad effects at all. We can make drugs which are not addictive. And we can have in every hospital, in every university, a certain department which teaches people how to move from drug to meditation.

Just to talk about meditation remains simply verbal. There is no way through the words to give you any experience. But drugs are immensely useful. The words can explain to you what meditation is, the drug can give you an hallucinatory experience of it. And then you can be initiated into a method. And now you will not be moving in darkness. Now you know that something… if an ordinary drug can do so much, then there must be some way to find an authentic transformation, to experience it without any dependence on anything.

So the drug simply opens up a door and helps you to understand that man’s life and his experience need not be confined to the ordinary mundane world – he can fly high towards the stars — that he is capable of knowing things which are not ordinarily available.

Under proper guidance — medical, meditational — drugs can be of immense help. I said I am against drugs because if they become addictive then they will be the most destructive for your journey towards the self. Then you become enchanted into hallucinations. And because it is cheap — no effort has to be done, just you have to go on taking bigger and bigger doses….

In India it came to a point…. Still today there are monasteries where they keep poisonous snakes because the people had become so addicted to all kinds of drugs that no drug has any effect on them. They can take any dose and they will remain normal. The only thing that gives them a little experience is a bite on their tongue by a cobra. That will be death to anybody, but to them it is a beautiful drug experience.

Sometimes it has happened that these people become addicted even to cobra bites. Their whole bloodstream becomes poisonous. And it is on record, and once it happened in front of me, that a cobra was brought to bite. The cobra did it perfectly well on the tongue, and died.

The man had become so poisonous… because the cobra is not poisonous in his whole body. He has simply a small gland which has poison, and that gland is just in his mouth. So whenever the cobra bites someone, he immediately turns upside down, because the gland in his mouth has the opening up. He will bite; that is not dangerous. That is simply making your blood available. And then he will turn over to pour the poison on your blood.

The bite is not really poisonous. The poison comes from the gland which hangs above his tongue in the mouth. It has to hang that way, otherwise the poison cannot remain in it. So he turns upside down. The poison starts flowing out of the gland into the wounds that he has made by his bite. But before he could do that, biting the man was enough to get poisoned himself.

For thousands of years people have been using drugs. Moralists, religious people, governments have been trying prohibition absolutely unsuccessfully. And I don’t see that they can ever succeed.

The only way to succeed is what I am suggesting. Rather than prohibiting drugs, let the scientists find out better drugs which give deeper and more psychedelic, more colorful, more ecstatic experiences and without any side effects, and without any addiction. And these should be available in the universities, in the colleges, in the hospitals — wherever some kind of guidance is possible, that the person is not prohibited, is allowed total freedom to use anything that he wants. And we use his experience to help him grow towards some authentic process so that he can start experiencing something far greater than any drug can give.

And only then he can compare that the first one was just a dream, and this is a reality, and the first one was just cheating myself through chemistry, ‘And the first one was not helping me in my spiritual growth. It was in fact preventing the growth, keeping me addicted and retarded’. The second one goes on growing, and now he starts gathering courage to explore more.

He was never aware that these experiences are possible, that these experiences are not just fiction.

So drug can be used in a very beneficial way, to make the person realize that this is hallucination, and the hallucination is so satisfying, would not you like to try the real? We have the real drug also. I call it meditation. And it takes you to the uttermost blissful experience possible.

Then only drugs become useless for you.

If we want humanity to get free of drugs, then meditation is the way. But before we can get free of them, they are very important and can be used to introduce people to meditation.

So this paranoia about drugs is not helpful to humanity. You can make drugs illegal, it makes no change. In fact, they become more attractive, more exciting. Particularly to the youth they become a challenge.

I am amazed sometimes, is man going ever to learn even the ABC of human psychology? The same stupidity goes on which God did with Adam and Eve: prohibition. Don’t eat the fruit of this tree. But that becomes an invitation. That becomes a challenge.

And thousands of years have passed, but the authority figures are still in the same mood: don’t use the drug, otherwise imprisonment for five years, seven years. And nobody bothers that drugs are being made available in jails. Just you have to pay a little higher price. And the people who come out of the jail are not cured. They go back again because … the reason is the drug gives them something which your society is not giving.

They are ready to destroy their health, their body, their whole life becomes a mess, but still that drug gives them something which your society does not give. So rather than preventing them, create a society which gives something which is better.

I have been fighting in India with one of the most idiotic prime ministers India had, Morarji Desai. He is absolutely fanatic, is not ready to listen to any reasonable argument. Alcohol has to be prohibited. He prohibited the alcohol. That does not make any change. People start making alcohol but that proves dangerous. Thousands of people died because the alcohol they drank was poisonous, was not made rightly. The people who were making it had no idea what they are making.

And this has been happening around the world. Once in a while some idiot comes in and tries to prohibit, but nobody asks why people drink alcohol.

Your life gives them nothing. You suck them of their blood and in return what they get? No joy, just anxieties upon anxieties. Safe alcohol makes them relax for few hours, sing a song or have a little dance — or a fight in the pub.

But for few hours they are transported from your world. The very attraction proves that your society is wrong, not that alcohol is wrong.

Your society should help people to dance, to sing, to rejoice, to love. The alcohol will disappear. The other drugs are far better than alcohol.

There are many drugs which have less bad after-effects, particularly synthetic drugs taken in a right atmosphere, in a right mood, for example, LSD. It simply enhances your mood, it does not do anything to you. If you are in a despair the LSD experience will become a nightmare. But if you are feeling a well-being, that is the time to take LSD. Then it can give you a really positive ecstatic experience, although it will be hallucinatory.

But if you don’t know the real, it looks almost the real. Even a man like Aldous Huxley, one of the most intelligent men of this generation, thought that through LSD he has achieved the same experience as Gautam Buddha, Kabir, Ramakrishna.

If you don’t know the real, naturally you cannot call it hallucinatory. It is so real. Huxley had no experience of meditation. He has really no right to say such a thing. You can say such a thing only when you have experienced both, that it is the same experience as Kabir.

Kabir never used any drug. His experience was purely of meditation. On what grounds Huxley can say it is the same experience? He does not know the experience of Kabir. I can understand that he has been through a tremendously beautiful experience, but that experience disappears as the effect of the LSD goes out of the system.

But Kabir’s experience remains twenty-four hours, day in, day out, his whole life. Once it happens, it is always there.

This is a simple criterion. But he was so much fascinated by the experience, and he corrupted almost a whole generation. They thought that if a man like Huxley says that LSD can give you samadhi, then what is the need of going into so much trouble for meditation with no guarantee whether you will be able to succeed or not?

I am against drugs because they can become addictive and they can prevent your spiritual growth. You can start thinking that you have achieved what you were seeking, and your hands are empty. You are just dreaming.

But, on the other hand, I am a very scientific mind. On the other hand, I would like drugs to be used, not to be prohibited — but used under proper guidance as a stepping-stone towards meditation.

And governments should pay more attention for improving the drugs rather than preventing people. If improved drugs are available, then other drugs will already be out of the market. There is no need to prohibit anything in the world. Just produce something better — something better, cheaper, legal. Then who is going to bother about marijuana, hashish, heroin — for what? There is no reason. Something better is available with the medical store, without prescription. Even in the hospital you can book a place for yourself that doctors can look after you while you are in the drug experience. Meditators can help you to understand what has happened to you. And this is possible very easily through meditation.

One thing more, that if something even hallucinatory happens to a person, meditation becomes easier. Something in him becomes certain. Something in him is now perfectly guaranteed that meditation is not just fiction.

And the hallucinatory experience also opens some doors.

The guidance can be of very much importance. For example, when somebody is under LSD and is having an ecstatic joy, that is the moment to teach him the method of meditation, because he is very sensitive, very clean and clear as he is not ordinarily. He is dull and cloudy. Now the whole sky is a clarity. You can teach him meditation more easily in this moment than you can teach him when he is in an ordinary state. He seems to listen but he only hears. It does not go deep. His sleep is thick.

But in certain moments under LSD he is very close to awakening. Under a right guide he can be introduced to the technique of meditation. He can be given what is called post-hypnotic suggestions for which he is absolutely vulnerable. He can be told that, “This meditation, you will be able to do it when you are out of LSD experience.” You can go on repeating it that, “You are going to succeed in it.” It is a simple method and there is no problem in not succeeding in it. Just one or two sessions with a guide will be enough. The man can be moved towards meditation. And once he moves towards meditation, drugs have no importance at all.

All the efforts of scientists and the government should be to understand that if a certain thing has been so attractive for the whole history of man, and no government has ever been successful to prohibit it, then there must be certain need that it fulfills. And unless that need is fulfilled in some other way, drugs are going to remain in the world. And they are destructive.

And the more governments are against them, more destructive they are, because nobody can make any refinements on them, nobody can make any experiments on them, nobody is even allowed to say what I am saying.

But I can say it because I am against drugs. But that does not mean they cannot be used. They can be used as a means, they are not the end.

And if we can hope a future free of drugs, if man becomes naturally meditative…. And that is possible. If a child finds his father is meditating, his mother is meditating, everybody is meditating, he will start being curious about it. He also wants to meditate. And that is the age when meditation is very simple because he is not yet corrupted by the society. Yet he is innocent.

And if everybody around him is doing something and enjoying in doing it, he cannot remain behind. He will sit with them with closed eyes. First they may laugh at him, that it is not possible for children. But they do not understand. It is more possible for children than for the so-called grownups.

Just the atmosphere of meditation in schools, in colleges, in universities — wherever the person goes he finds that atmosphere which nourishes his own meditativeness.

I would love to see that no drugs are needed in the world. But not through prohibition, but through creating something better, something real. Drugs will be defeated without any difficulty, but these idiotic governments go on giving importance to drugs and they go on destroying the youth around the world.

The most precious time of life is wasted in hallucinations, and by the time they realize what they have done to themselves, perhaps it is too late. They cannot come back to a normal state. Their body has become accustomed to have certain chemicals in it. Then even unwillingly they have to go on injecting themselves with all kinds of poisons.

Or if somebody has not been on hard drugs, returns back, then he finds life very much dull, more dull than you find it because he has seen something beautiful. It always remains a comparison.

He has made love under the impact of drug and he had felt at the very top of the world. And now he makes love and finds that it is nothing but a kind of sneeze. It feels good; you sneeze and it feels good, but it is not something that you live for. Nobody can say that, “I am living here for sneezing.”


From The Last Testament, Vol. 4, Discourse #6

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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