Obeying the Warrior Within – Osho

These are the sutras achieved by ultimate wisdom. They are deep and sometimes very complex, even contradictory, but they are the ultimate flowering of wisdom.

When a Buddha becomes a Buddha or a Christ becomes a Christ, these sutras are revealed. If you can understand them, even understanding will transform you. If you can feel the reality hidden in them, you will be a different man altogether. So try to understand them very deeply.

The first sutra:

Stand aside in the coming battle, and though thou fightest be not thou the warrior.

He is thyself, yet thou art but finite and liable to error. He is eternal and is sure. He is eternal truth. When once he has entered thee and become thy warrior, he will never utterly desert thee, and at the day of the great peace he will become one with thee.

Stand aside in the coming battle, and though thou fightest be not thou the warrior. We are in a constant fight with ourselves. The struggle continues night and day. The whole life is a battlefield, but you reach nowhere. You are neither defeated totally nor are you victorious. The struggle continues, and life energy is dissipated unnecessarily. You just waste yourself and your existence. What is the cause? Why are you never victorious? Why does the struggle never end?

You fight with sex, you fight with anger, you fight with greed. You fight with everything, but you still remain in the grip of those things you are fighting. The more you fight sex, the more you are in its grip and the more you feel you have to fight more. It is a vicious circle. You fight more and then sex becomes more attractive; sex becomes more magnetic. You take many decisions not to be angry, but every decision is a failure. And the total result is this: that in the end you feel you are guilty, inferior; in the end you feel that you are not capable of doing anything, you feel an inner defeat.

This has happened to the whole of humanity. Humanity is so sad now not because of anything else that has happened in this age but only because so many ages of religious fight, so many centuries of continuous religious struggle, have proven to the human mind that nothing can be achieved. The human mind feels a deep failure. This creates sadness and depression.

Hope has become hopeless. There seems to be no way out of it. You can struggle, but everything is futile, a wastage; no one achieves anything. This has happened not because the human mind is not capable of victory. This has happened because the base of the struggle is wrong, the whole effort of the struggle is wrong. Why? Because you are fighting with yourself. How can you win?

If I create a conflict between my two hands, left and right, I can go on fighting but there will be no victory and no defeat, because both hands belong to me. The urge for sex belongs to me and the urge to go beyond sex also belongs to me; they are both my hands. I can go on fighting, I can go on changing from one to the other – sometimes siding with the right hand, sometimes with the left – but nothing is going to happen because I am within both. How can there be defeat or victory? For defeat and victory at least two are needed and I am alone, fighting with myself. This whole fight is a shadow fight, nonsense.

Then what to do? This sutra gives you the key: Stand aside in the coming battle and though thou fightest be not thou the warrior. Stand aside. Be a witness.

Remember this word ‘witness’. This is one of the key words in the search for spirituality. If you can understand this word and practice it, you don’t need anything else. Even this one key will open all the doors of paradise. This is a master key. Any lock can be opened by it. What does it mean to stand aside?

When sex arises in you, you get identified with it. Then, when you have moved through the sex act, depression sets in, because you hoped so much and nothing has happened. You longed too much, you expected too much, and nothing has happened. The whole thing has just been a fraud. You feel betrayed, deceived. Then repentance sets in and you start thinking in anti-sex terms. You start thinking how to be brahmacharya, how to be a celibate. You think in terms of how to be a monk; you go against sex. Then you get identified with that ‘anti’ attitude.

Witnessing means that when sex arises, stand aside and look at it. Don’t get identified. Don’t say, “I have become sex.” Say, “Sexual desire has arisen in me. Now I must observe it.” Don’t be for it and don’t be against it. Remain quiet and calm – just an observer.

That doesn’t mean to suppress it, because suppression will not allow you to know what it is. Don’t suppress it. Suppression means that you are identified with the ‘anti’ attitude. Remember this: if you suppress, you are identified with the ’anti’ attitude. Don’t suppress, don’t get identified. Allow it to happen. Don’t be afraid; just wait and watch.

Move in the sex act but with a watchful eye, knowing well what is happening and allowing it to happen. Not disturbing it, not suppressing it – allowing it to become manifest in its totality, but standing aside as if you are watching someone else.

The act will move to its peak. Go with it, but always standing by the side. Know whatsoever is happening in detail. Be alert; don’t lose awareness. Then, from the peak, you will start falling down and the ‘anti’ attitude will set in. Be alert again. Don’t get identified with the ’anti’ attitude. Look at what is happening: the wave has gone up to a peak; now the wave is falling down. Sex is the wave arising. brahmacharya, the ‘anti’ attitude toward sex, is the wave falling down.

Be aware, be alert. Don’t be for or against; don’t condemn; don’t make any judgement. Don’t be a judge; just be a witness. Don’t say, “This is good. That is bad.” Don’t say anything. Just be alert and watch what is happening. Be true to the facts; don’t give any interpretation. That’s what witnessing means.

If you can be a witness to sex, and to the anti-sex attitude, you will come to a great understanding. That understanding will tell you that sex and anti-sex are two poles of one wave. They are not really opposite to one another. They are just the rising and falling down of the same wave. They are one, so there is nothing to choose. If you choose one you have already chosen the other, because it is part of it, the hidden part of it. If you choose one you have already chosen the other because the other cannot be separated from it. They are one, so there is no choice. Then, choicelessness happens to you.

That choicelessness is the path of victory. Now you don’t choose; there is nothing to choose. And a miracle happens: when you don’t choose, both fall down. Sex and brahmacharya both disappear and for the first time you are not in their clutches, for the first time you are not in the hold of the opposites.

Witnessing is the beginning, and witnessing is the end. The first step and the last step are one. Witnessing is the means and witnessing is the goal. Then the fight goes on, but you are not the warrior. Now the fighting is on a different level. What is that level?

Now, sex and anti-sex are both present to you simultaneously. This simultaneous presence of the opposites is the fight. They fight with each other, and you remain a witness. Because they are opposites, anti-poles, they destroy each other completely and both disappear. They are of the same strength and the same energy. They cut each other, they negate each other.

This is the fight. But you are not the warrior; you are just a witness. You are just looking from without: a watcher on the hills. Down in the valley the fight will go on, but now you are just a watcher on the tower. You just look down and you know they are fighting; the opposites are fighting. But they negate each other, because they are of the same strength.

Remember this: only a very deeply sexual person can become a brahmacharya. Much sexual desire can be converted into brahmacharya. If you are just ordinarily sexual you cannot become a brahmacharya because to become a brahmacharya much energy is needed. And the opposite energies are always equivalent, so only very deeply sexual persons become brahmacharyas. Ordinary persons, with ordinary, natural sex, never move to that extreme. They cannot. The energy to move comes from sex. Opposite energies are equivalent.

You need not fight; you need not take part from this side or that side. That is the way of defeat. Just remain aside, get out of the circle – be a witness.

It is difficult, because the mind wants to choose; the mind always chooses. Mind is the chooser because, without choosing, there will be no mind; you will fall out of the mind. That’s why it is so difficult not to choose.

Even what I am saying . . . Many of you may choose to follow what I am saying, but you will choose to do so for a reason. People come to me and when I say, “Be a witness,” they immediately ask, “If I become a witness will sexuality disappear?” Then they cannot become a witness because they have already chosen. They ask, “Will sexuality disappear if I become a witness?” They are even ready to become a witness if sexuality will disappear!

But they have made a choice. They have decided that sexuality is bad and brahmacharya is good. They ask me, “If I become a witness will I become brahmacharya, will I become celibate?” They are missing the whole point. I am saying, “Don’t choose,” and they have already chosen. They want to use witnessing as an instrument for their choice. But you cannot use witnessing that way.

One man came to me. He was a seeker, a serious seeker. But stupid. There are many stupid seekers: serious. And when I say stupid I mean this: they can’t understand what they are doing.

The man was suffering from sex. Everyone is suffering because of sex. The suffering has gone so deep that you don’t only suffer because of your own sexuality; you suffer because of others’ sexuality also. This seems to be madness. You suffer because of your own sexuality and you suffer because of others’ sexuality also, because of what others are doing.

Enough misery can be created by your own sexuality. Why be concerned with others? But that misery doesn’t seem to be enough for you so you go on collecting what others are doing: who is doing wrong and who is being good. Who are you to decide? From where have you been given the right? Who are you to become a policeman?

The man who came to see me was a policeman. He was suffering because of what everyone else was doing. But I told him, “Don’t be worried about others. The real problem must be within you. You have not yet come to terms with your sexuality, that is the problem. Why suffer because of others? Why create other problems? Just to escape from your own problems? Just to be occupied? Who has appointed you to be a policeman? Why waste your life? You must be deeply sex-obsessed; that’s why you are concerned with others.”

So he said, “You have touched the right wound. I am now sixty-five, and I am still suffering. As I become older, I suffer more. It seems that sexuality is growing with my age. The energy is less, but the sexuality is more. As death is coming near, I feel to be more and more sexual. My whole mind, for twenty-four hours, is obsessed with sex.”

I told him, “You have been fighting sex continuously.” He is a great seeker. He has remained with so many saints, so many gurus. I told him, “They have destroyed you. You have reached nowhere. Whatsoever you have been doing is wrong. Now, don’t fight sex anymore.”

The man became afraid. He said, “I have been fighting sex. And this is the reason: even with fighting I am so sexual. Now you say, ‘Don’t fight it!’ Then I will become completely mad.”

So I told him, “You have tried fighting. Now try the other. You have reached nowhere. Now, don’t fight!”

“Then what,” he asked, “am I supposed to do?”

I told him, “Be a witness.”

He asked, “Will sexuality disappear then?”

I told him, “If you become a witness with a partisan view – for brahmacharya, against sex – you cannot become a witness. And if you cannot become a witness, sexuality cannot disappear. Become a witness. Sexuality will disappear, but remember, brahmacharya will also disappear with it.” There is no need of brahmacharya when sexuality disappears. It is part of the same game. When the disease has disappeared, what is the use of the medicine? You will throw the medicine with the disease. So I told him, “Brahmacharya will also disappear. But remember not to choose.”

He said, “I will try.”

After three months – I told him to come back after three months – he came and he said, “But sex has not yet disappeared.” This is what I call stupidity. “Sex has not yet disappeared, and I have been practicing witnessing for three months.”

The unconscious choice remains: sex must disappear. Then you cannot be a witness. Witnessing means no choice, choiceless awareness. This is one of the most fundamental keys for all the diseases of the human mind. If you can become a witness, the opposites fight against each other, kill each other, and both are dead, both disappear. But if you choose one thing over the other, you cannot be a witness.

The second sutra:

Look for the warrior and let him fight in thee.

. . . Look for him, else in the fever and hurry of the fight thou mayest pass him; and he will not know thee unless thou knowest him. If thy cry meets his listening ear, then will he fight in thee and fill the dull void within.

Look for the warrior and let him fight in thee. Don’t be the warrior; there is no need. The warrior is this phenomenon: presenting to your consciousness both of the opposites simultaneously.

Ordinarily, only one is present. When sex is present? you are not thinking of brahmacharya. When brahmacharya is present, you are not thinking of sex. One is present and the other is hidden. This is the misery.

Bring out the other simultaneously and this will become the warrior for you. Bring them out simultaneously. When you are filled with anger, bring in repentance immediately. You always repent – but later on. When you are angry, you are angry. When the anger has done its devastation, then repentance comes in and you start taking oaths that you are not going to be angry again. But the anger and the repentance never meet. Allow the opposites to meet. They will negate each other.

If you go on moving from one opposite to another, you will never be victorious. You have wasted many lives like this, and you can waste infinite lives. But this is the secret: bring the opposites out simultaneously; allow them to be present before you simultaneously. Don’t follow one. If you follow one, the other is waiting for you. When you are bored, when you get fed up with one, the other will catch hold of you.

If the opposites cannot meet, they cannot negate each other. You need not do anything. This is the miracle; this is the inner chemistry. Bring the opposites together and just watch them. They will fight; allow them to fight. You need not get involved in it; just remain by the side. They will disappear together. Once they are present together, they will not persist; both will disappear.

So a Mahavir is not a brahmachari. Sex and brahmacharya have both disappeared. He is just innocent; he’s just like a child. A Buddha has not become nonangry; anger and non-anger both have disappeared. He is innocent; both are not there. A Krishna is neither a sansari nor a sannyasi; he neither belongs to the world nor belongs to the other anti-world of renunciation. Both have disappeared; he is innocent. The perfection, the wholeness of consciousness, is in innocence.

And when I use the word ‘innocence’ I mean absence of the opposites. Absence of the opposites is the purity. If you have chosen one, you are not pure. The other is hidden in the unconscious; both are there.

Both will be there if one is there. The other cannot be separated; it can only be hidden. And if the one is not there, the other cannot be there. Both will disappear; the whole field of opposites disappears. Then you are innocent. That innocence is liberation, that innocence is divine, that innocence is nirvana.

The third sutra:

Take his orders for battle and obey them.

Obey him not as though he were a general but as though he were thyself, and his spoken words were the utterance of thy secret desires, for he is thyself, yet infinitely wiser and stronger than thyself.

Find out the witness and then obey him. First find the witness and then obey him, because to find the witness means to find one’s own innermost core.

We live on two layers, two levels. One is the periphery: the world of action. The other is the inner being, the world of no-action: the world of existence, not of doing.

All that we do is on the periphery and all that we are is at the center. We have to continuously move from the center to the periphery to do some thing. Whenever you are doing something, you are on the periphery. Whatsoever you are doing, you are on the periphery. When you are non-doing, not doing anything, then you are at the center.

Witnessing is a non-act. Meditation is a non-act.

We are doing meditation here. For thirty minutes you are on the periphery doing something: breathing, catharsis, the hoo mantra. You are doing something; you are on the periphery. When I suddenly say, “Stop!” I mean: now be in the non-act, in non-doing. When you suddenly stop you are thrown from the periphery to the being, to the innermost center, because when you are not doing anything, you are not needed on the periphery. You need to be on the periphery only while you are doing something. Now you are thrown back to your center. That center is your witness.

Once you know this center, once you recognize this center, once you have felt this center – follow the orders. You will be directed; you have found your master. Now follow whatsoever is said to you from the center and don’t listen to the periphery. The periphery is cultivated by others and your center is untouched, virgin; it is from the divine.

The periphery comes from the society. That’s why we say that a sannyasin goes beyond society. Not against society, beyond society. Now he follows his own innermost center; he’s not following anyone else. All orders from others are meaningless now.

You have found your own inner being, and now that being can direct you. That being is infinitely stronger and wiser than thyself. The ‘you’ on the periphery is a weakling; the ‘you’ at the center is infinitely potent. The ‘you’ on the periphery is just a worldly thing; the ’you’ at the center is God himself.

But first find out:

Jesus has said, “First seek ye the kingdom of God. Then all else will follow.” Don’t bother about other things. First find out the innermost core of the kingdom of God. Then you need not worry about anything; all else will follow.

Just follow the inner voice. But how? You don’t know what the inner voice is, you don’t know what the inner is. Society has confused you deeply. It goes on saying that its own voice is your inner voice. The society has placed many voices in you just to control you from within.

It is a social need. Society controls you in two ways. One, by outer arrangements: the policeman on the street, the court, the judge, the law, the government. This is the outer arrangement, but it is not enough. You can deceive the law, you can manipulate the court. And the policeman, of course, is just another human being. So that arrangement is not enough. You can do whatsoever you like and you can play tricks with the law; you can find loopholes because human-made laws can be violated by other humans very easily. All that is needed is more intelligence, more intelligence than the law makers. Then you can deceive it. So society cannot rely on the outer law because there are intelligent people, more intelligent that law-makers. They will find loopholes, and they will be illegal in a legal way, and you cannot do anything. And the more laws you create, the more loopholes.

Then society tries another way – and that is a more effective thing. It creates a conscience in you: the inner policeman, the inner court. It gives you a feeling “This is wrong” – and from the very childhood it goes on reinforcing it: “This is wrong. Don’t do this. Don’t be a thief. Don’t deceive your wife. Don’t love another’s wife,” it goes on saying.

This becomes an inner conditioning, so whenever you feel an attraction toward another’s wife, the inner voice . . . This is not the inner voice. This is society’s voice playing within you. The voice comes: “This is wrong, this is a sin!” and you start trembling. This is the social trick: the policeman outside and the policeman within.

I am not saying to and love someone’s wife – I am not saying that. I am simply saying that this is a social mechanism, a social device to make you a slave through yourself. And it is more successful, remember. It is more successful.

Today’s world has become less moral because this “inner voice” is not so strong; society has become incapable of reinforcing it. The outer law is greater, more complex, but the inner law has weakened for many reasons: when people, societies lived aloof and along it was easy to create the inner conscience. Now, the whole earth has become a village, with many societies, many inner voices conflicting. Now no one can rely on . . . Every child knows that whatsoever you say is “good” in India is “bad” in Pakistan.

What is good for a Hindu may not be good for a Jain. No matter what you say is true, the contradictory is also true somewhere; it is not absolute. Now we have become aware of the whole complexity of the human conscience, we know that your conscience is just a social product.

So many societies exist together that the hold has become weak. Human societies are less moralistic now because the inner policeman is dead, almost dead. You know that what it says means nothing: don’t bother about it. Just observe the outer law . . . and try to find a way around it. What I’m saying is that the voice of the inner policeman is not your voice. Find out the witness. Only then will you find out the inner voice.

The inner voice will direct you. Its directions will be absolutely different from what society says – absolutely different. But for the first time you will become religious, not simply moral. You will be moral in a much deeper sense.

Morality will not be a duty; it will not be something imposed upon you. It will not be a burden; it will be spontaneous. You will be good, naturally good. You will not become a thief – not because society says, “Don’t be a thief,” but because you cannot be. You will not kill because it is impossible. You love life so much now that violence becomes impossible. It is not a moral code; it is an inner direction.

You affirm life, you revere life. A deep reverence comes to you, and through that reverence everything follows. That is what Jesus says. “Find out the kingdom of God first, and then everything will follow.”

Find the inner voice, and then everything will follow.

-Osho

From The New Alchemy: to Turn You On, Discourse #10

Copyright © OSHO International Foundation

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Inscape – The Ultimate Annihilation – Osho

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

It is a long story . . .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Life is to live, not to discuss.

Live as deeply and intensely as possible.

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

Brahma is simply the whole energy of the existence.

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

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

Tantra will call it samadhi.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[…]

The sutra:

Beloved Osho,

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

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

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

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

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

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

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

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

The monk asked, “What is ‘in there’?”

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

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

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

Daiten replied, “Make a boat with wood.”

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

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

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

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

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

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

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

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

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

Just get one thing: sitting silently.

In Japanese it is one word: zazen.

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

I will answer with two phrases.”

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

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

You say this – and it includes that.

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

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

Basho wrote:

The wild heron
Sleeping –
Undisturbed nobility.

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

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

In the sky, he will see his own nothingness.

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

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

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

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

-Osho

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

Copyright © OSHO International Foundation

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

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

Neither Licentiousness nor Repression – Osho

Do you profess licentiousness in life?

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

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

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

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

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

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

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

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

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

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

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

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

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

I have heard:

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

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

‘Lourdes?’ said Bert. ‘Where’s that?’

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

So he married Maria, the beautiful girl.

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

I have heard:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

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

Copyright © OSHO International Foundation

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

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

Buddha’s Inner Orgasm – Osho

We have always heard that tantra is basically concerned with sex energy and sex center techniques, but you say that Tantra is all inclusive. If there is any truth in the former standpoint, the majority of techniques in Vigyana Bhairava seem to be non-tantric. Is this true?

The first thing is to understand sex energy. As you understand it, it is just a part, one part, one fragment of the life force, but as Tantra understands it, it is just synonymous with life. It is not a part, not a fragment – it is life itself. So when Tantra says “sex” energy it means “life” energy.

The same is true about Freudian concepts of sex energy. Freud was also very much misunderstood in the West. It appeared to people that he was reducing life to sex, but he was doing the same thing that Tantra has been doing for so long. Life is sex. The word “sex” is not confined to reproduction, the whole play of life energy is sex. Reproduction is just a part of that play. Wherever two energies are meeting – negative and positive – sex has entered.

It is difficult to understand. For example: you are listening to me. If you ask Freud, or if you ask Tantra masters, they would say that listening is passive, feminine, and speaking is male. Speaking is a penetration of you and you are receptive to it. Between a speaker and a listener, a sex act is happening because the speaker is trying to penetrate you and the listener is receiving. The energy in the listener has become feminine, and if the listener has not become feminine there will be no phenomenon of listening. That is why the listener has to be totally passive. He should not think while listening because thinking will make him active. He should not go on arguing within because argument will make him active. While listening, he should be simply listening, not doing anything else. Only then can the message penetrate and become illumined. But then the listener has become feminine.

Communication happens only when one party has become male and the other party has become female, otherwise there can be no communication. Wherever negative and positive meet, sex has happened. It may be on the physical plane – positive and negative electricity meet and sex has happened. Wherever polarities meet, opposites meet, it is sex. So sex is a very wide, a very spacious term, it is not concerned only with reproduction. Reproduction is only one type of phenomenon which is included in sex. Tantra says that when the ultimate bliss and ecstasy comes inside you, it means your own positive and negative pole have come to a meeting – because every man is both man and woman, and every woman is both man and woman. You are born not only from woman or from man, you are born out of a meeting of the opposites. Your father has contributed, your mother has contributed. You are half your mother and half your father and they both co-exist within you. When they meet within, ecstasy happens.

Buddha sitting under his Bodhi tree is in a deep inner orgasm. The inner forces have met, they have melted into each other. Now there will be no need to seek a woman outside because the meeting has happened with the inner woman. And Buddha is non-attached to, or detached from, woman outside, not because he is against woman, but because the ultimate phenomenon has happened within. Now there is no need. An inner circle has become whole, now it is complete. That is why such grace comes to Buddha’s face. It is the grace of being complete. Now nothing is lacking, a deep fulfillment has happened, now there is no further journey. He has achieved the ultimate destiny. The inner forces have come to a meeting and now there is no conflict. But it is a sexual phenomenon. Meditation is a sexual phenomenon, that is why Tantra is said to be sex-based, sex-oriented – and all these hundred and twelve techniques are sexual.

Really, no meditative technique can be non-sexual. But you have to understand the wideness of the term “sex”. If you don’t understand you will be confused, and misunderstanding will follow.

So whenever Tantra says “sex-energy” it means the “elan-vital”, the life-energy itself. They are synonymous. Whatsoever we call sex is just one dimension of life-energy. There are other dimensions. And really it should be so. You see a seed sprouting, somewhere flowers are coming on a tree, the birds are singing – the whole phenomenon is sexual. It is life manifesting itself in many ways. When the bird is singing it is a sexual call, an invitation. When the flower is attracting butterflies and bees it is an invitation, because the bees and butterflies will carry the seeds of reproduction. Stars are moving in space . . . No one has yet worked on it but it is one of the oldest Tantra concepts that there are male planets and female planets – otherwise there would be no movement. It must be so because the polarity is needed, the opposite is needed to create magnetism, to create attraction. Planets must be male and female. Everything must be divided into these two polarities. And life is a rhythm between these two opposites. Repulsion and attraction, coming nearer and going far . . . these are the rhythms.

Tantra uses the word “sex” wherever the opposites meet. It is a sexual phenomenon. And how to make your inner opposites meet, is the whole purpose of meditation. So all these hundred and twelve methods are sexual. There cannot be anything else, there is no possibility. But try to understand the wideness of the term “sex”.

-Osho

From The Book of Secrets, Discourse #76, Q1

Copyright © OSHO International Foundation

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

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

What is Tantric Sex? – Osho

What is tantric sex? After ‘monkey sex’ and after ‘love-bliss sex’, before the highest cosmic and religious sex in which no partner is needed, in which the cosmos is the partner, isn’t there tantric sex in which two partners are involved, a sex act which is a meditation based on certain techniques? 

It is good that after meditating on death you will be meditating on Tantra and Tantra sex. Because sex is also a small death. And because of that small death in sex, there is so much release of joy in you. For a single moment you disappear, and that moment is the climax, the orgasm. In that single moment you don’t know who you are. In that single moment you are pure energy vibrating, pulsating. With no center to it, with no ego in it.

In that single moment of orgasmic space you lose all boundaries, separation. You become vast, huge. You are no more separate from the other. That’s why there is so much joy – although the moment is very small. And once it is gone you feel very frustrated, because it has been so short, it was so fleeting. And you start hankering again. And each time that moment comes you reach to a pinnacle and then you fall into a deep darkness, into the abyss.

So sex brings you joy, and sex brings you great misery too. It takes you to sunlit peaks and then drops you into the darkest valleys. After each sex act one feels frustrated. Something was happening, happening, and it happened…and you could not even catch hold of it and it was gone.

So sex remains the greatest fascination and the greatest frustration.

Because of these two things in the act of sex, there are two types of people. Those who become too much fascinated with the fascination, addicted with sex, they are the people who go on indulging in all kinds of sexualities, and their whole life is nothing but a search for more sex, better sex. And the other, who become addicted with the frustration of sex, they renounce the world, the woman, the man; they escape to the Himalayas or into the monasteries. But both have reacted to sex. Your worldly and your other-worldly, they are not different – they both are sexual, they have chosen one part of the sex act. They have chosen opposite parts, but they have chosen out of the sex act.

That’s why your so-called religions are so much against sex – they have chosen the frustration part. The indulgent and the renunciate are two aspects of the same coin. They are not different people, they are the same people, and both have chosen out of sex.

Tantra is a totally different attitude. It says: There is joy in sex and there is frustration in sex. Because the moment of orgasm is very small. That moment can become very deep, that moment can remain there for hours. That moment, once you know the art of remaining in it, can surround you twenty-four hours. Tantra transforms sex. Tantra is the true religion. It does not choose between the fascination and the frustration, it transcends both. It uses sex as a key. And it is a key – because all life comes through it, all flowers bloom through it and all birds sing through it. All that you see around you, the green and the red and the gold, all comes through sex and is sex energy. All the poetry and all the songs and all the music is rooted in sex-energy. All art, all creativity, is nothing but an expression of sex.

So Tantra sex has to be understood. A few things: The Tantric definition of sexuality is opposite to the modern definition. The modern mind regards sex as a need – like hunger for food – which incidentally provides sense-and ego-gratification. That’s how Freud thinks about sex, that it gives you ego-gratification, satisfaction, relaxation; it relieves tensions, it is a need. Tantra regards sex as a powerful instinctual return to our ultimate reality, one of the highest forms of meditation.

There you have to understand – the first thing to remember – Freud does not understand sex’s ultimate depth. Freud has only looked into the repressed sexuality of man. What Christianity has done in the West, the wrong, Freud was trying to put it right. But Christianity remains superficial and Freud remains superficial. Why? Because the cure cannot go deeper than the disease. The disease was superficial; the cure cannot be deeper than that.

Tantra does not define sex as a need – it is not. A man can live without sex, it is not a need. Not like food – you cannot survive without food. It is not like thirst – you cannot survive without water. But you can survive easily without sex – maybe you can survive longer. Sex is not a need like food or thirst or hunger. Sex has a definitely total dimension, a different dimension altogether. It is a way to contact the ultimate reality. It is an urge to move to the original source.

In ordinary sex it happens only for moments. Even that is rare, because there are very few orgasmic persons left in the world. People have become so much civilized that to be orgasmic seems impossible. A civilized person cannot be orgasmic because he cannot allow himself to be wild.

Only a wild person can be orgasmic, because orgasm is wild. The better you are civilized, the better you are cultured, sophisticated, educated, the less is the possibility for you to be orgasmic. Then sex is just a relief. It is like sneezing, nothing much. It is sheer wastage.

You accumulate energy and you don’t know what to do with your energy. And the energy becomes heavy on you, it has to be thrown out in some way or other. So you go on throwing the energy. But you have lost the language of orgasm. What is the language of orgasm? If you are really orgasmic you will groan and moan and shout and sing and pray, and a thousand and one things will happen when you are making love to your woman or to your man. It is going to be a mad thing.

And that is difficult in a civilized world. Mm? The whole neighborhood will know that now you are making love. And people will start phoning the police-station that there is danger, one person has gone orgasmic.

Yes, you will dance, you will sing, you will utter incoherent sounds, gibberish will come.

One never knows what will happen because you lose control. To be orgasmic means the capacity to lose control. The constant control is there, you are simply sitting on your energies controlling them – ‘This should be, this should not be. This is right, that is wrong.’ You are continuously doing that, inhibiting, repressing. Only go so far, beyond that is danger, only this much is allowed. How can you be orgasmic?

And if you are not orgasmic in other things, you cannot be orgasmic in sex. If in your anger you control, then you cannot be orgasmic in sex. If you can be orgasmic in anger, only then can you be orgasmic in sex. Man is a totality. If you cannot get into a rage, how can you get into love? Impossible.

Have you watched it? Knowingly, unknowingly, couples stumble upon the fact that if they want to make love it is a must that they should fight before they make love. So each evening, couples fight, become angry. Mm? – that becomes a little help. A pillow-fight is helpful. Your energies start moving, your juice starts flowing. And if you can be a little silly and stupid in anger then you can be silly and stupid in love too. Then who cares?

A natural man is orgasmic in all his emotions.

Somebody has asked a question: ‘If people become authentic as you say they should become, authentic and natural, and if they don’t smile because a smile is phony, and if they go on screaming and shouting in the streets, what will happen to the world?’

Many things will happen to the world. First, wars will become impossible. There will be no Vietnams and no Israels, because people will never accumulate so much anger in them that they have to kill, and kill millions. Many things will happen to the world if people are natural. Then they will not shout so much as you think they will shout. Right now they are allowed to shout they will shout – but for how long? If they are given complete freedom, shouts and abusing and condemnation and fights will start disappearing from the world. It is a vicious circle. It is as if you have been starving a person and you don’t allow him to go close to the fridge. And you say ‘If we allow him he will eat too much.’ And you have been starving him – and now you are afraid if you allow him any freedom he will eat too much, he will fall ill. So you don’t allow him to come to the fridge. He has to live by his quota – whatsoever you give, he has to live on.

Now he fantasizes, he dreams: What to do? How to reach to the fridge? How to eat more? His whole imagination becomes focused on food, he dreams of food.

A famous Sufi story says: Three persons were travelling. They purchased a Sufi sweet, halvah. But they had not enough money and the halvah was very costly. It was not enough for three, so there was great debate – who should eat it? They decided ‘We should do one thing: we all should sleep, and in the morning whosoever has dreamt the best dream, he will be the person to eat it all.’ Agreed, they fell asleep.

Early morning, they related their dreams. One said, he was a Christian, he said ‘I dreamt of Jesus. And Jesus said “Come to Heaven, I have prepared the place for you.” And he was calling me, inviting me. It was such a beautiful dream, I have never dreamt such a thing. And Jesus was so radiant, and I feel so good that I have been accepted by Jesus.’

The second was a Hindu. He said ‘This is nothing. I dreamt I have become Krishna. And thousands of gopis are dancing around me, beautiful damsels, and I am playing on the flute. It was such a beautiful dream.’

And the third was a Mohammedan Sufi. And they asked ‘What about you?’ He said ‘Mohammed appeared and said “You fool! What are you doing here? Go and eat the halvah!” So I have eaten it! Because how can you reject when Mohammed commands?

If you are hungry, if you are kept starving, then the fear arises that if you are left loose in the streets you may enter into a restaurant, kill the owner, or do something. But if you are well fed then nobody does anything like that. This is what has happened – for thousands of years you have been repressed, you have been made more and more phony. Now the fear arises. The questioner is right – the fear arises, if people become authentic and start screaming and shouting and doing things the way they always wanted to do and were never allowed to do, the world will go mad

Yes, for a few years the world will go mad. But that madness will be therapeutic, it will help immensely. After that nobody will ever go mad. Neurosis will disappear, psychosis will disappear wars will disappear, politicians will become meaningless. Nations and the militaries and armies will become irrelevant – they will not be needed. That’s why the politician and the priest are so much in favor of repressing people, because they depend on these repressions. Wars will not be there.

Generals won’t like it, army people won’t like it, if there is no Vietnam  then their whole purpose is lost. If there are no nations then what is the point of having prime ministers and presidents? They are irrelevant.

Government becomes irrelevant if people are natural. Less and less government will be needed. So, so many people have investments. And their fear looks right, logical, because for so many centuries man has been repressed that they are afraid that things may explode. Yes, for a few years, for one generation at least, there will be great explosion. Then things will disappear.

Bertrand Russell has written that when he was a child, even legs of chairs were covered with cloth. Legs, because they look sexual. And he says ‘I had not seen any legs of a woman.’ The garments had to be so long that you could not see. And Bertrand Russell says in those days people used to fantasize about legs, dream about legs. Even a dream about a leg was enough of an excitement, an ecstasy. Now nobody bothers about the legs. Once you have seen men and women naked you stop worrying about, dreaming about, their nakedness. Dreams change.

The world needs to be more natural. Then there will be less anxiety, less fear, less worry. But for a generation there will be great explosion – after that, things will settle. We have to take that risk, only that risk can save humanity. Otherwise everybody is going mad.

The Tantra attitude about sex is that sex is not a need. It is a cosmic experience, it is an experience of meditation. It is an instinctual return to our ultimate reality, one of the highest forms of meditation.

In fifteen minutes to an hour or more of uninterrupted coitus, Tantra seeks a complete loss of the ego. Just see the difference. Freud says it is a gratification for the ego. And that’s how it has become, and Freud is not wrong. If you see the modern man, he is right.

People go on making love just to prove that they are males or females, or what charming people they are, beautiful people they are. People go on finding new women, new men, just to prove that ‘I am still attractive.’ My observation of people is that they don’t fall in love. Their joy is not love, their joy is conquest. Once they have achieved a woman they are no more interested in her. It is not love.

Now they are seeking new pasture, now they want a new woman. Now they want to prove again that they are still young, looked at, they still have charisma, magnetism. And the more women they can make love with, the more their ego is satisfied. This is not love. And Freud is right that sex gives ego-gratification.

But look at Tantra. Tantra has a totally different idea. Tantra says: The appeal of sex is because it gives you a moment of egolessness, timelessness, meditation. Because of ego-gratification, sex has become very, very superficial, it only scratches the skin. It does not go deep, it has no depth. So many people are worried about premature ejaculation. The reason? They don’t love. If they love, then naturally they can make love for longer periods – the more you are in love, the longer the period will be. For hours you can be in love, because there is no hurry, the ego is not controlling.

In a Tantra coitus you can remain for hours. It is a kind of melting with the woman or with the man, it is a kind of relaxation into each other’s being. And it is meditative, because there is no ego, no thought stirs. And time stops. This is a glimpse of God. Tantra is the natural way to God, the normal way to God. The object is to become so completely instinctual, so mindless, that we merge with ultimate nature – that the woman disappears and becomes a door for the ultimate; the man disappears and becomes a door for the ultimate.

This is the Tantra definition of our sexuality: The return to absolute innocence, absolute oneness.

The greatest sexual thrill of all is no search for thrills, but a silent waiting, utterly relaxed, utterly mindless. One is conscious, conscious only of being conscious. One is consciousness. One is contented, but there is no content to it. And then there is great beauty, great benediction.

The questioner asks: What is tantric sex… A sex which is a meditation based on certain techniques?

If you are too much technique-oriented you will miss the mystery of Tantra. That is pseudo Tantra that is based on techniques. Because if techniques are there, ego will be there, controlling. Then you will be DOING it. And doing is the problem, doing brings the doer. Tantra has to be a non-doing; it cannot be technical. You can learn techniques – you can learn certain breathing so that the coitus can become longer. If you breathe very, very slowly, if you breathe without any hurry, then the coitus will become longer. But you are controlling. It will not be wild and it will not be innocent. And it will not be meditation either. It will be mind – how can it be meditation? The mind will be controlling there. You cannot even breathe fast, you have to keep your breathing slow – if the breathing is slow then ejaculation will take a longer time, because for ejaculation to happen the breathing has to be fast and chaotic. Now, this is technique but not Tantra.

Real Tantra is not technique but love. It is not technique but prayer. Is not head-oriented but a relaxation into the heart. Please remember it. Many books have been written on Tantra, they all talk about technique. But the real Tantra has nothing to do with technique. The real Tantra cannot be written about; the real Tantra has to be imbibed. How to imbibe real Tantra? You will have to transform your whole approach.

Pray with your woman, sing with your woman, play with your woman, dance with your woman, with no idea of sex. Don’t go on thinking ‘When are we going to bed?’ Forget about it. Do something else, and get lost into it. And some day love will arise out of that being lost. Suddenly you will see that you are making love and you are not making it. It is happening, you are possessed by it. Then you have your first Tantra experience – possessed by something bigger than you. You were dancing or you were singing together or you were chanting together or you were praying together or meditating together, and suddenly you find you both have moved into a new space. And when you have started making love you don’t know, you don’t remember either. Then you are being possessed by Tantra energy. And then for the first time you will see a non-technical experience.

When you are making love don’t control. Go into un-control, go into chaos. It will be fearful, frightening, because it will be a kind of death. And the mind will say ‘Control!’ And the mind will say ‘Jump in and keep control, otherwise you will be lost in the abyss of it.’ Don’t listen to the mind, get lost. Abandon yourself utterly. And without any technique you will come to see a timeless experience. There will be no two in it: oneness. A consciousness will be there, a lucid passive consciousness will be there, you will know what is happening, because you will be fully aware. But you will not be there. Awareness will be there.

You have to imbibe the Tantra spirit – it is not a technique to be learned.

-Osho

From This Very Body the Buddha, Discourse #8

Copyright© OSHO International Foundation

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

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Old Age is the Last Opportunity – Osho

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

From The Book of Wisdom, Discourse #26

Copyright© OSHO International Foundation

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

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

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

Don’t Get Stuck in the Outer – Osho

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Was Larry angry? Was he even slightly ruffled?

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

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

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

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

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

-Osho

From The Book of Wisdom, Discourse #26, Q3

Copyright© OSHO International Foundation

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

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

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

Dry Leaves Falling – Osho

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

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

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

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

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

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

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

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

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

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

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

The wife said, “Who was there?”

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

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

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

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

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

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

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

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

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

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

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

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

And from me the advice is:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

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

Copyright© OSHO International Foundation

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

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

Sex, an Old Leaf Dropping from the Tree – Osho

Can it be true that sex is already over? I have been your sannyasin for four and a half years and my body is thirty-one years of age. I never planned to drop sex, but now it feels like it has dropped me. Am I a quickie or what?

Dhyan Satyama, the place you are in and the space you are in… four and a half years is really too long. You can understand by the laughter of the people. They are in the same boat. If you meditate, sex is going to drop by itself.

Sex is part of your unconsciousness, and it is a blissful experience if it drops by itself. If you force it to drop, it never drops. On the contrary, it becomes perverted; it starts finding ways from the back door. Unless it drops by itself, it never drops.

Meditation is the secret most method of going beyond the body and all that the body contains. Sex is part of your body, your biology; it is not part of your consciousness. The moment you start rising up in your consciousness, sex is left far behind. Naturally, at the age of thirty-one one starts wondering, “Something seems to have gone wrong…. Nothing has gone wrong, everything has gone right. You should feel blessed that you are free from the greatest imprisonment of your being.

Adam and Eve were standing underneath the tree of knowledge, looking at the apple in Eve’s hand. Eve turned to Adam and said, “After we have eaten the apple, we are going to do WHAT?” Naturally the poor woman was not yet aware about what. And they had eaten only one apple… It seems you have been eating too many apples; then one becomes a quickie.

Little Ernie’s mother was worried about his progress at school, so she took him to see the psychiatrist. The shrink decided to give him an aptitude test and asked the nurse to put a hammer, a wrench and a screwdriver on the table. “If he grabs the hammer,” said the shrink, “he will be a carpenter. If he grabs the wrench, he will be a mechanic. If he grabs the screwdriver, he will be an electrician.” Ernie fooled them all. He grabbed the nurse.

It does not matter what your age is; sex has nothing to do with age. It can disappear at any moment or it may not disappear even when one leg is in the grave. It all depends whether your life is just a horizontal phenomenon or something vertical also.

That verticalness can happen any moment, particularly for those who are in meditation. You can start moving differently than any other animal is capable of – except a few men. It is unfortunate that I have to say “except a few men”; intrinsically, every man is capable of going beyond sex.

But people think sex is life; the moment sex disappears, they think; now there is no point in going on living. Sex was their meaning, their very salt. These are the poorest people in the world who have not known anything beyond the lowest; they have never raised their eyes towards the stars.

“A man has reached old age when he can’t take yes for an answer.”

So it doesn’t matter… at the age of thirty-one you have become a wise old man. And the beauty of a wise old man is tremendously valuable in comparison to the foolishness of all those who are just young. The young people are bound to fool around; it is rare at this age, to be able to get out of this stupidity that we call youth.

Dhyan Satyama, you are exactly what I would like every sannyasin to be. This place is a place for transformation, and the only energy you have got to be transformed is sex.

Sex is your basic life force.

If you transform it into higher forms, it is going to disappear from its lower manifestations. But you are not going to miss anything; at each higher state the energy will give you more and more blissfulness. The higher it rises… it becomes a tidal wave of blissfulness. You start feeling orgasmic in every fiber of your being. Sexual orgasm seems to be a faraway echo, almost as if you have seen it in a dream – just a faint memory.

Because what you are now experiencing is so authentic and so real, so solid, you will not need a companion. That too is one of the basic dependencies, and that’s why all couples are in constant fight. The reason is that nobody wants to be dependent on anyone. It takes away your dignity, your individuality, your freedom. It makes you in a subtle sense a slave.

The man who loves a woman will hate the woman, because that woman has become a necessity, and one hates to be dependent on anyone. And the same is the case for the woman. Every woman hates the husband, has to hate him, because she has become dependent on him for momentary pleasures which don’t last long.

A meditator finally comes into a space where he does not need anyone to give him pleasure. He is full of blissfulness, overflowing, he can share, he can fill the whole world with his blissfulness. His very being has become orgasmic.

Now that is something tremendously significant to be remembered: you are both, man and woman together. Because you are born of a father and a mother – half of your being has been contributed by your father and the other half by your mother – naturally you cannot be just man or just woman. It is a fallacy perpetuated for centuries that man is man and woman is woman. It is absolutely wrong.

Every man has his woman within him and every woman has her man within her. Only the meditator comes to know his whole being. Suddenly his inner woman and the inner man melt and merge into each other. That creates an orgasmic state in him. Now it is no more a momentary experience that comes and goes; it is something that continues, day in, day out, like heartbeat or breathing. Every moment he is in an orgasmic state.

Naturally, sex disappears. A greater experience has come in. The sun has risen; what is the use of having a candle unnecessarily burning? You are bound to blow it out. If somebody keeps his candle burning in the sun, it only shows one thing: that man is blind.

A meditator comes to know such a vast experience of joy that all other pleasures simply fade away.

You are asking, “Can it be true that sex is already over?”

Yes, it is true, and you need not repent for it. Don’t look back, look ahead. Something greater is going to open in your being, something like a lotus, which will give you absolute fulfillment and contentment, and freedom, independence, individuality. For the first time you will feel you are able to fly alone into the vast sky of existence. Your need for the other has disappeared – that is what sex is, the need for the other – and in this state of orgasmic experience within yourself, without the help of anyone else you become capable of sharing your love, not bargaining, not even hoping for something in return.

In other words, this is what I was just talking about: friendliness – friendliness towards the whole existence. Nothing is greater, more glorious. Nothing is more of a splendor and a miracle. You are saying, Satyama, “I have been your sannyasin for four and a half years and my body is thirty-one years of age.” The body can be of any age….

There are two things which are not necessarily of the same age as the body. The lowest of these two is well understood by the psychoanalyst; the higher is still beyond them. Psychology is still struggling to stand up. It is crawling on the ground at the lowest level of human energies; hence, about the lower it has found a few fundamental truths.

One is the mental age: a man may be seventy years old, yet his mental age may be only fourteen – or vice versa. In cases like Mozart… when he was only four years of age he was able to play on musical instruments like a great master; at the age of five he was already becoming famous. Even great masters of music could not believe the phenomenal energy of Mozart. At the age of five, he was almost as mature mentally as very few people become at the age of seventy.

Psychology has accepted that body and mind don’t grow together. Sometimes, most of the time, the mind is lagging behind and the body goes on growing. A few times, in rare cases, the mind grows ahead and the body lags behind.

When Emerson, a great creative and sensitive man, was asked about his age, he said, “Three hundred and sixty years.” The people who were present could not believe it; they could not believe that Emerson, a man of truth, a very innocent man, a man loved and respected by all those who could understand the heights of consciousness… why should he lie about such a thing? Three hundred and sixty years old? – he does not look more than sixty. What to make of it?

Finally, one man asked, “Perhaps I could not rightly hear what you said. Will you please repeat it?”

Emerson laughed and said, “Why are you going in a roundabout way? Why don’t you say directly that you cannot believe that my age is three hundred and sixty years?”

Then another man said, “Now we have to ask you. You look only sixty at the most; you will have to give us evidence that you are three hundred and sixty years of age. And a man of your integrity is expected not to lie.”

Emerson said, “I am not lying. I have lived so much in sixty years that you will be able to live only in three hundred and sixty years. According to my intensity and totality of life, I have lived in sixty years as much as an ordinary man will live in three hundred and sixty years. I am not lying; it all depends how you live.”

Meditation changes your life pattern completely.

This has still to be recognized by psychology. But the psychology of the enlightened ones knows perfectly well that consciousness can go on growing. It need not grow simultaneously with the body. Adi Shankara, the founder of a systematic, philosophical system for the Hindus, died at the age of thirty three. He became enlightened somewhere about the age of seven. When he was seven his father had died. He was the son of a poor father, a poor brahmin; the mother was only living for him, the only son. At the age of seven, Adi Shankara asked his mother that he wanted to renounce the world. Can you conceive of a child of seven years old thinking of renouncing the world? – must be another Mozart, a Mozart of spirituality.

The mother said, “Your father has died and you want to renounce the world. Don’t you think of me?”

Adi Shankara said, “I can only promise you one thing: before you die I will be present, so in your last moments you can die peacefully. But right now, allow me to renounce the world. I want to become a sannyasin and to go in search.” The mother refused.

Not to hurt her, Shankara remained for a few days more. One day he went to the river. He used to go for his bath every day, but that day he insisted that his mother should also come with him. The mother was a little concerned: why he was so insistent? But when he became absolutely adamant that “if you don’t come, I will not go for the bath. Then I cannot worship and then I cannot eat either,” so the mother had to go.

The mother was standing on the river bank and the little child, seven years old, was caught by a crocodile. A crowd gathered, but there was nothing that could be done. Both the feet of the boy were inside the mouth of the crocodile, and Shankara shouted to the mother, “Now there are only two possibilities: either you give me permission to renounce the world and become a sannyasin or the crocodile is going to eat me. It is up to you to decide. Be quick!”

It is a strange story. How did the crocodile conspire in this? And the mother of course immediately shouted, “I allow you, you can become a sannyasin. Even this much will be a solace to me, that you are still alive.”

And the story goes that the crocodile immediately left him and disappeared. Must have been a very saintly crocodile… Whatever the case – perhaps it is only a parable – one thing is certain: that Adi Shankara at the age of seven must have convinced his mother that either she had to allow him to be a sannyasin or she had to be ready for his death. How he managed it, that is a different matter. But one thing is certain: he gave her the clear-cut choice, either death or sannyas. Obviously the poor mother had no choice; she allowed him.

At the age of seven, Adi Shankara became a sannyasin. In the whole history of the world there is no other case parallel to Shankara. Somewhere between the age of seven and eleven – there is no historical record of it, but it seems just between seven and eleven – he must have become enlightened. At the age of eleven he started writing his great commentaries on the Upanishads, and on one of the greatest and most complicated scriptures that exists in India, Badrayana’s Brahmasutras.

At the age of eleven it is almost impossible even to understand it – and Shankara wrote the greatest commentary. It has defeated all the great commentators of the past and all the great commentators that came after him. Nobody has been able to go beyond these flights of consciousness and bring such tremendous meaning to the almost dead scripture of Badrayana, Brahmasutras. The way he interprets is possible only after enlightenment. Each small word… the way he gives a turn to its meaning. Something which was looking very ordinary immediately becomes extraordinary. He has the touch that transforms everything into gold.

By the time he was thirty-three, he had written all the great commentaries on all the great scriptures, and he had traveled all over the country and defeated all the so-called great philosophers, theologians, priests. At the age of thirty-three he died.

Consciousness is not limited to your physical age.

Consciousness can go far ahead of you, your body.

So don’t be worried, Satyama. You are saying, “I never planned to drop sex, but now it feels like it has dropped me.” That’s the right way. You should never drop sex with conscious effort, because that is only repression. You should not pay any attention to sex. Your whole focus should be towards meditation, and one day sex is going to drop just like an old leaf dropping from the tree, not making even any noise, silently falling into the earth and disappearing. […]

-Osho

From Satyam Shivam Sundram, Discourse #10

Copyright© OSHO International Foundation

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

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

Only if Love Allows – Osho

What are your views on sexual ethics?

My views on sexual ethics are against all the views that have been held up to now. They were all repressive of sex; they were condemnatory and created a split in the human mind. The whole schizophrenia and all the perversions of man are rooted in those wrong sexual ethics.

I conceive of sex as a natural phenomenon. There is nothing profane in it and there is nothing sacred in it. It is purely natural life energy of tremendous importance. If you cannot sublimate it, it can destroy you; and it has destroyed humanity.

It is the energy man is born out of; everything is born out of it. Naturally there is no higher energy than sexual energy, but biological reproduction is not its only function. The same energy can have different creative dimensions. The same energy, joined with meditative practices, can be sublimated to the highest peak of consciousness – what I call enlightenment.

My sexual ethics is not a law, it is love.

Two persons can be sexually related only if love allows. When there is no love, and only law remains as a binding force, it is sheer prostitution. And I am against prostitution.

It is strange that all the religions are the cause of prostitution in the world, but nobody stands up and says that prostitution exists because you have replaced love with law.

Law is not love. Marriage is valid only if there is love. The moment love disappears, the marriage is invalid. It means millions of people are living unlovingly, unethically, unnaturally, because of the religions that have forced the arbitrary bondage of marriage and have tried to make it permanent.

Life is continuously changing; nothing is permanent. Love also is not permanent. Only plastic flowers are permanent, real flowers cannot be permanent. If you are too addicted to permanence then you will end up with plastic flowers; that’s how people have ended up with plastic marriages, plastic relationships – phony, hypocritical. And it gives no pleasure to anybody.

There is a vast prostitution all over the world. Ordinarily when you go to a prostitute, you purchase her for one night. At least it is straightforward. But when you marry a woman, promising her that you will love her always, even beyond death – and even before the honeymoon ends, the love disappears – then you live in deception. Now you are using a human being as a thing, as a sexual object. I condemn it.

According to me love should be the only law, the only deciding factor.

And the energy of sex should not remain confined to reproduction only. It is simple to see the fact that animals are not sexual all the year round, they just have their seasons. In those few months or few weeks they are sexual; otherwise sex disappears. Why has man the capacity to be sexual all the year round? There must be a purpose behind it. Existence never does anything meaninglessly.

My understanding is that reproduction could have been managed within a few weeks, just as it is being managed in all the animals. But man has been given so much sexual energy… it is a clear indication that existence wants you to transform this energy into higher levels of consciousness – and it can be transformed. Just as it can give birth to children, it can give birth to you. It can make you reborn, with a new vision, new bliss, new light, and a totally new being. All that is needed is that the sexual energy should be joined with meditation. And that has been my whole work.

That is my sexual ethics: sex energy plus meditation.

And it is the easiest thing to join them, because while making love, the moment you come to an orgasmic explosion your thoughts disappear, time stops. Suddenly you have melted into the other, you are no longer an ego. And these are the qualities of meditation: no ego, no time, no thinking. Just pure awareness and a melting into the whole.

Where sexual orgasm ends, meditation begins. They can be joined very easily. The easiest thing to do is to join them, they are so close.

My own insight is that people came to discover meditation through sexual orgasm because of these qualities. They could see that when thoughts stop, time stops, ego disappears and you are in a tremendously beautiful space. Although it lasts only for seconds, it has given you the taste of something that is not of this world, something of the beyond.

We don’t know who discovered meditation, perhaps thousands of years ago. In the East we have books at least ten thousand years old describing methods of meditation. But any method brings the same qualities.

This is my feeling, that without sexual orgasm nobody could have been able to discover these three qualities. Once they discovered these three qualities, people of intelligence must have tried to experience them without going into sexual orgasm. Is it possible to attain to such a consciousness?

Somebody must have succeeded, and since then millions of people have succeeded.

The whole of humanity lives in misery for the simple reason that they have the wrong kind of sexual ethics, a kind which teaches them to repress it. And the more you repress your sexuality, the farther away you are from meditation. The more you repress it, the closer you are to madness, not to meditation.

And now it is a fact established by psychoanalysis – by the founder of psychoanalysis, Sigmund Freud – that repressed sex is the basic cause of human misery, of all kinds of perversions, of all kinds of mind sicknesses. But the religions still go on preaching the same thing.

Sigmund Freud should be remembered as one of the milestones in the history of man. But his work is only half. He simply fought against repression; his work is negative. In itself it takes you nowhere; it is fighting against darkness.

My sexual ethics are a completion. Repression has to be dropped. And a deep acceptance, a deep friendliness towards your own energies, a loving intimacy with your own energies so those energies can reveal all their secrets to you… And joining them with meditation, orgasm becomes the door to the temple of the divine.

To me, if sex is the creative force in the world, it must be nearest to the creative center of the world – whatever name you give to it. Creative energy must be closest to creation, to the creative source of it all.

People should be taught the art of converting sexual energy into spiritual enlightenment.

-Osho

From The Path of the Mystic, Discourse #21

Copyright© OSHO International Foundation

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

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

 

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