THE ENERGY ENHANCEMENT MEDITATION COURSE BY VIDEO
MEDITATION
The Secret
Life Is An Empty Canvas
MEDITATION
The Secret
Life Is An Empty Canvas
The first question:
Question 1
I AM IN DEEP CONFUSION ABOUT TRUST AND ACTION. PART OF ME SAYS, "IF YOU SIT
BACK, NOTHING WILL HAPPEN. GOD HELPS THOSE WHO HELP THEMSELVES," WHILE
ANOTHER PART OF ME SAYS, "DON'T DO ANYTHING. DON'T PUSH THE RIVER. JUST
TRUST AND EVERYTHING WILL BE ALL RIGHT."
I AM NEITHER TRUSTING ENOUGH NOR ACTIVE ENOUGH. I AM CAUGHT BETWEEN THE
TWO, OR MOVE FROM ONE POSITION TO THE OTHER. CAN YOU SAY SOMETHING ABOUT
THIS PLEASE?
Shantidharma,
trust does not mean that everything will be all right. Trust means
everything is already all right. Trust knows no future; trust knows only the
present. The moment you think of the future, it is already distrust.
The moment you start thinking, "Everything will be all right if I can
trust," your mind is active, you are not trusting. You are simply trying to
manipulate existence, now through passivity, but the manipulation is there.
Inactivity is not trust. If this motive is there, that "Everything has to be
all right for me," you are watching by the corner of the eye. You have not
yet understood what trust is.
You are hanging between activity and inactivity, and activity and
inactivity are just two aspects of the same coin. They are not opposites,
they are complementaries. And you will go on hanging between those, wavering
between those two, because when you will do something, sooner or later you
will get tired.
Each action brings tiredness, and then one starts hoping that something
will happen through inaction. If you are in inaction, through inaction you
will get bored sooner or later. Every inactivity bores, and then you move to
action. This is the duality of action and inaction. You have not yet known
what trust is.
Trust is neither action nor inaction. Trust can act, trust can be inactive.
Trust simply means all is already right; there is no need to hanker for
something else. "A" need not be "B". Whatsoever you are, you are, and it is
good. Relaxing into it does not mean becoming inactive -- because you may be
an active person, so if you relax in it, great activity will be released. Or
you may be an inactive person: if you relax in it, great inactivity may be
released. But that has nothing to do with you. You are not deciding whether
to be active or inactive; you are simply relaxing into whosoever you are.
Then whatsoever happens happens, whatsoever is happening is happening, and
all is good, because God is.
I am not saying, let me repeat again, that you will necessarily become
inactive, no. Lao Tzu will become inactive, Krishna will not become
inactive, but both are men of trust. Then where do they meet? -- because
their personalities are totally different, not only different but
diametrically opposite. Krishna lives a life of intense activity and Lao Tzu
lives a life of tremendous passivity, but both are men of trust.
Lao Tzu has trusted and relaxed and this is what he finds happening to him,
that he falls deeper and deeper into passivity. He becomes just a presence,
a silent presence. If something happens at all through him, it is action
through inaction. Remember these words: action through inaction. If
something at all happens through him, he is just a catalytic agent. It
happens through his presence, not through his activity.
Just the opposite is the case with Krishna: he is all activity. He is also
a man of trust. He has relaxed into himself and in that very relaxation he
has exploded into a thousand and one actions. If sometimes you find him
inactive, that simply means action is getting ready, action is pregnant in
his inaction.
If Lao Tzu is action through inaction, then Krishna is inaction through
action. But both are men of trust. As far as trust is concerned there is no
difference at all, both have relaxed.
When a rose relaxes it becomes a rose, and when a lotus relaxes it becomes
a lotus. Lotus is lotus, rose is rose -- both are different -- but as far as
their relaxation is concerned, their acceptance is concerned, it is the same
acceptance, the same being, the same trust.
Shantidharma, don't start thinking that trust is synonymous with
inactivity; it is not. So simply relax into your own self.
And a third possibility is also there, because Jesus is both. Sometimes he
is active and sometimes very inactive. He is just standing between Lao Tzu
and Krishna. If Krishna is all action and Lao Tzu all inaction, Jesus is
just exactly in the middle -- a great synthesis. Sometimes he is very
active, and then he goes to the mountains for forty days to fast, to sit
silently with the trees, to meditate, to be with God. Then he comes back
again to the world. He is a revolutionary, a rebel. But again and again he
says to his disciples, "Now it is enough and I would like to go into
seclusion." Again and again he goes to meditate in the mountains, he
disappears for days, and then again he is there in the world like a flame, a
torch burning from both ends together.
All these three possibilities are there. Simply relax and let things
happen. But don't misunderstand trust as inactivity.
That has happened in this country: trust became inactivity. This country
has thought for centuries that if you trust in God, then there is no need to
do anything. And it looks logical too: if you trust that he is the doer,
then why should you bother? You just sit silently, wait; whenever it is
going to happen, it is going to happen; and if it is not going to happen, it
is not going to happen. Why interfere? The whole country became lethargic,
passive. It has lost all luster.
And the West has taken another extreme: because God's existence became
suspicious through scientific evolution, God is no more so certain as he
used to be, his existence is uncertain, so to trust in him may be simply
stupid. Man has to act on his own. So the West has taken just the opposite
route, to be active, constantly active -- so much so that even in the night
people cannot fall asleep. The activity has become chronic; even in their
sleep they toss and turn and they talk and they dream. Their sleep is a
disturbed sleep, and many have completely forgotten how to sleep. Insomnia
is becoming almost a universal phenomenon in the West -- too much activity.
Because "God is not", so you cannot trust.
In the East, too much inactivity -- because "God is", So you need not act
-- but both standpoints are utterly foolish.
Trust simply means that you relax into your nature. Whether God is or is
not has nothing to do with trust. That too has to be understood.
Whenever you use the word "trust" you always ask, "In whom?" as if trust
needs an object. No, trust does not need any object. Trust is a state of
your being; it is not object-oriented. A man who does not believe in God can
trust, and a man who believes in God may not trust; God is not so important,
not necessarily needed. For example, Buddha trusts; he does not believe in
God. Mahavira trusts; he does not believe in God. Lao Tzu trusts; he neither
believes in God nor disbelieves in God; he never talks about God, God is
almost irrelevant.
Then trust is something which happens in you, it has no outer reference.
Trust is your relaxed state of being. Trust means be yourself: don't do
anything which goes against your nature. You can call nature "God" or you
can call God "nature"; it is just a question of preference. If you are a
theist, call nature "God"; if you are an atheist, perfectly good, call God
"nature" -- but trust remains the very foundation of a real life.
And then whatsoever happens -- action, inaction, both -- allow it. Go into
it deeply, totally, wholly. The second question:
Question 2
I AM EXPERIENCING SOMETHING THAT I AM CALLING "THE PAIN OF MYSELF". CAN YOU
SAY WHAT THIS IS?
Vandan, the ordinary life of humanity is a continuous effort to avoid
oneself. Everybody is doing it, in different ways of course. Nobody can sit
silently and be alone. Watch yourself, how fidgety you become if there is
nothing to do. If the radio is not there and television is not there and the
newspaper is not there and you don't have a book to read and nobody to talk
to, just think how fidgety, restless you become. You are almost in a panic,
as if you are dying. You need something to remain occupied with, you cannot
be with yourself.
And whenever you are with yourself you start feeling bored. Now, this is
strange. And if somebody else feels bored with you, you feel very hurt, but
you yourself feel bored with yourself! And everybody is the same: nobody
feels good being alone.
Man is constantly escaping from himself; that is his whole activity. In
business, chasing money, or in politics, chasing power, a constant need to
be amused is there, to be entertained is there. Go to the football match or
go to the cricket match or go to the races -- but go somewhere. Join some
club, some crowd, go to the movie, be a spectator somewhere or other, but
don't ever sit silently.
Why? What is the fear? Because the moment you sit silently, the first thing
that one experiences is a tremendous loneliness -- and fear arises out of
it, and pain and anguish. When you sit silently for a few moments, you
suddenly see that your whole life is just illusory. You are only believing
that you have friends -- because nobody is going to be with you when you
die. You are only believing that you have a wife, a husband, children,
father, mother, brothers. These are all just make-believes so that you are
never allowed to know your loneliness.
Whenever you are alone, that loneliness erupts, surfaces. Suddenly you
start feeling yourself a stranger in a vast world, an abysmal world,
infinite. And you are there, just a tiny speck of dust -- although
conscious, but so tiny, so helpless, so powerless, and all alone. That
creates pain, panic, anguish. You rush back into some activity, you start
doing something or other that keeps you away from this truth.
There are only two types of people: one, who escape from their loneliness
-- the majority, the ninety-nine point nine percent, who escape from
themselves; and the remaining point one percent is the meditator, who says,
"If loneliness is a truth, then it is a truth; then there is no point in
running away from it. It is better to go into it, encounter it, see it face
to face, what it is."
Meditation means going into your loneliness wholeheartedly, to discover it,
to investigate it, to inquire into it. That's what meditation is all about.
And the person who is a meditator is religious; all others are just
worldly. They may go to the churches, to the temples, to the synagogues --
that doesn't matter, that doesn't mean a thing. That is again an occupation.
Going to the temple, to the church, to the synagogue is an occupation. It is
exactly the same as going to the Lion's Club or the Rotary Club or to the
movie or to the cricket match; it is the same, a religious kind of
entertainment. You can go there, and you get involved in something, a
ritual, a prayer, music, this and that.
Meditation means you are not escaping anymore. Although it hurts, but you
are not escaping. It is painful, but you are not escaping. If it is there,
you have to face it, to inquire as deeply as possible into it, because it is
your reality. And by knowing it deeply you will become a man of wisdom.
Vandan, what you are feeling is the first step of meditation. You are
encountering your loneliness. If you go on encountering it, if you are
courageous enough and you go on encountering it and you don't start
escaping, then loneliness one day changes its color: it becomes aloneness.
And that is the moment of great mutation, when loneliness become aloneness.
They don't mean the same thing, they are worlds apart.
Loneliness is when you hanker for something, some occupation; when you
hanker for the other and you miss the other, that is loneliness. And when
you have started enjoying it, the beauty, the austere beauty of being alone,
the silence, the stillness, the joy of just being, breathing in the sun,
just sitting under a tree doing nothing, listening to the birds, just being
utterly herenow, and a great joy arises... aloneness.
But before that joy, there is going to be much pain. It happens only when
you have passed through your pain. The pain is just like when somebody wants
to leave alcohol; he will feel much pain because he has become addicted to
alcohol. Now he will go through withdrawal symptoms. The body will ask, the
mind will ask, because they always become settled with routines: the mind
will say "I need alcohol"; the body will say "I need alcohol". There is
great thirst, great urge -- "What are you doing?" And you will feel great
pain.
If you can persist and remain patient and watching, withdrawal symptoms
will disappear sooner or later. It depends on you. If you are really
determined to go into it, those withdrawal symptoms will disappear.
Vandan, you are feeling withdrawal symptoms. You have become addicted to
the other. Now for the first time you are taking a courageous step of being
lonely: the pain will be there. It is a birth pain, pain of growth. It will
disappear, nothing to be worried about. It is good, because it is not going
to harm you. Escapes harm, encounters never. Facing a truth is always
maturing, helps you to become integrated. Escaping from the truth is living
a lie. You can deceive, but you are simply deceiving yourself and nobody
else, and you will be the loser in the end.
If one starts allowing this pain... Let it be. Note that there is pain, but
don't do anything about it. Let it be. An old habit is disappearing... it
hurts. Slowly, slowly you will see your inner sky changing -- from darkness
to light, from loneliness to aloneness. Aloneness is the joy of being
yourself. Loneliness is the misery of missing the other. Aloneness is
positive, loneliness is negative.
And the man who can be alone, blissfully alone, becomes a Buddha. The man
who can be utterly alone has arrived home. His is the great benediction. He
is a Sufi.
The third question:
Question 3
OSHO, CAN YOU PLEASE GIVE ME YOUR CAR?
The question is from Hans Conard Zander. He is a reporter from Germany; he
represents the famous magazine STERN.
Coming from Germany and asking for an ordinary Mercedes-Benz? -- it is like
carrying coal to Newcastle. And this is the only question he has asked.
Coming from Germany, from so far away, representing a very reputable, famous
magazine, and only this question to ask? It shows much.
Hans Conrad Zander had been a monk before he became a journalist. That
repression must still be there. He has not asked about God, not about
meditation, not about love, but he has asked about a car. The monk has not
yet died. This is the ugliness of monkhood: you impose certain things upon
yourself forcibly. Your poverty is imposed. Your poverty is not your joy, it
is your suffering.
The monks become poor because they are greedy. They want the joys of
paradise later on. And they figure it out that this life is short -- and
particularly when you are a Christian you have only one life, just a short
life -- by the time you start thinking about life, half of it is already
gone -- so it is only a question of a few years, and then the eternal joys,
forever and forever.
If Hans reaches paradise, the first thing that he will ask for will be a
Mercedes-Benz! Coming to me, and asking such a stupid thing....
Hans, it is yours, you can take it away right now. But one thing I must
tell you before you start taking it away: it does not belong to me. You may
get into some legal trouble. As far as I am concerned, I am absolutely
agreeing; you can take it away.
Nothing belongs to me. I have not a single pai with me, no bank account.
You can see -- I don't even have pockets, because there is nothing to put
in!
You can take it. It is just as if you ask me, "Can I take the moon?" I will
say "Of course you can take it. As far as I am concerned, I have no
objection. You can take the moon. "
I have heard that two hippies were sitting under a tree, were getting very
high, were stoned. It was a full-moon night, and one hippie looked at the
moon and said, "I would like to purchase it, whatsoever the cost. I am ready
to pay for it, whatsoever the cost."
"The other said, "Forget all about it, because I am not selling it."
My saying to you that you can take it would be as absurd; because it does
not belong to me at all. Nothing belongs to me. All that you see here
belongs to this commune of the sannyasins; I am just a guest. I am grateful
to my sannyasins because they take every care of me. Otherwise, nothing
belongs to me. Any day they can say, "Goodbye," and I have to go.
But it shows much about your mind, what kind of mind you have been
carrying.
The old lady was a strict teetotaller and always had a glass of milk with
her meal. One day she went to a friend's wedding and some practical joker
put some gin in the old lady's milk, unknown to her.
She sipped the milk, savored it, drank some more... and finally emptied the
glass.
Then, with a smile on her face she said, "What a cow! What a cow! "
That's what is happening to you: "What a car! What a car! " This is ugly.
This is ugly because this type of mind can never be at ease, can never be
relaxed, can never know the joys of existence. This kind of mind will remain
always in misery. The more you hanker for things, the more miserable you
will be.
And the hankering never comes to an end. You can have all the gadgets that
modern technology has made available, and yet you will be in misery because
more and more is coming on every day. And even if you can get the whole
world, still you will be miserable because this mind that asks for more goes
on asking for more. If you have this world, then the mind will start talking
about the other world -- how to possess the moon, how to have a plot there.
In Japan there is a travel agency: they are selling tickets to the moon,
and all the seats are already booked. On the first of January, 1985 the
plane leaves; be in a hurry. They are asking fantastic prices for the
tickets, and tickets are being sold on the black market. That will be the
first trip according to them; anybody can go.
Sooner or later you will see people will be making bungalows on the moon,
and then those who don't have a bungalow on the moon will suffer.
People, without seeing this eternal, infinite obsession with the "more", go
on doing all kinds of things. They even become monks.
Hans became a monk. He must have become a monk in order to get free of all
this desiring mind -- but you cannot get free by becoming a monk. Then one
day he must have got tired, so he dropped the robes of the monk, came back
into the world. But this is not going to help, you can move from one extreme
to the other.
Understanding helps, not moving from one extreme to the other.
Kelly had been poverty-stricken all his life, but then an American relative
left him a legacy of a million dollars. Kelly decided that he would take
things easy for the rest of his life.
One day he was out driving in his big car when he said to the chauffeur,
"Drive over a stone, my good man. There is some ash on the end of my cigar."
Now, taking life easy.... People move from one extreme to the other but
they remain the same, because understanding happens only in the middle.
Hans has been here for a few days, and he is very antagonistic to this
place, very antagonistic to sannyasins....
He told Prasad that because he has been a monk, he does not like the idea
of sannyas at all. Now, this is without knowing that my sannyasins are not
monks or nuns! My sannyasins are exactly in the middle: they are neither
worldly nor otherworldly. They are exactly in the middle, settling in the
middle, settling in a kind of balance.
Whatsoever you have, use it gratefully. Whenever you have, use it
gratefully, thankfully. When you don't have it, use that not-having
gratefully also. When you are poor, thank God that you are poor, because
poverty has also a few joys of its own which no rich man can ever have. When
you are rich, thank God that you are rich, because there are a few joys
which only rich people can have, no poor man can ever have.
So I am neither for poverty and against richness nor for richness and
against poverty. I am for trust. The poor man wants to be rich; that is
distrust. The rich man wants to be poor, thinks maybe the poor man is
enjoying something that he is missing; that is distrust. I teach you:
wherever you are, wherever you find yourself, enjoy whatsoever you have --
enjoy it totally.
Sometimes if you have nothing to eat, rather than feeling hungry, make it a
fast. That is the art of life. Why not transform it into a fast? Hunger can
be transformed into a fast, and then it has a beauty of its own because it
is no more forced upon you. You have been artistic about it. Just a little
touch of your meditation, and hunger becomes a fast. A fast has a beauty,
hunger is just ugly. You were starving, you changed the face of starvation;
you made it beautiful, you started celebrating it.
When you have to eat, let it be a feast. Thank God.
Wherever you are and whatsoever is available, feel thankful and prayerful.
But that is not the way people are living. They are constantly asking for
that which they don't have -- and you will always be asking for that which
you don't have. Life is short, and there are millions of things you will
always be missing. People don't live in what they have, they live in what
they don't have. That's why they live an empty life and fullness never
happens.
Otherwise everybody is so rich, already so rich, that if he knows how to
enjoy it, even emperors will feel jealous of him.
But coming here to report about this ashram, these beautiful people, this
great experiment, and then asking about a car that you could have better
asked about in Germany.... German roads are full of Mercedes-Benzes; they
are everywhere, it is the common car in Germany. But Hans, you must be
having a very, very repressed mind.
And I am surprised that a magazine like STERN sends you here to investigate
about meditation. You should have been sent to a car garage!
The fourth question:
Question 4
IS NOT LIFE NOTHING BUT MISERY?
It depends on you. Life in itself is an empty canvas, it becomes whatsoever
you paint on it. You can paint misery, you can paint bliss.
This freedom is your glory. You can use this freedom in such a way that
your whole life becomes a hell, or in such a way that your life becomes a
thing of beauty, benediction, bliss, something heavenly. It all depends on
you; man has all freedom.
That's why there is so much agony, because people are foolish and they
don't know what to paint on the canvas.
It is left to you: that is the glory of man. That is one of the greatest
gifts of God to you. No other animal has been given the gift of being free,
every animal is given an already fixed program. All animals are programmed
except man. A dog is bound to be a dog, and forever a dog; nothing else is
possible, there is no freedom. He is programmed, everything is built-in. The
blueprint is there, he will simply follow the blueprint: he will be a dog.
There is no choice for him, no alternatives are available. He is an
absolutely fixed entity.
Except for man, everything is programmed. The rose has to be a rose, the
lotus has to be a lotus, the bird will have wings, the animal will walk on
four legs.
Man is utterly free: that is the beauty of man, the glory. The immense gift
of God is freedom. You are left unprogrammed, you don't carry a blueprint.
You have to create yourself, you have to be self-creative. So it all depends
on you: you can become a Buddha, a Bahaudin, or you can become an Adolf
Hitler, a Benito Mussolini. You can become a murderer or a meditator. You
can allow yourself to become a beautiful flowering of consciousness, or you
can become a robot.
But remember, you are responsible -- and only you, and nobody else.
An optimist is a man who goes to the window in the morning and says, "Good
morning, God"
A pessimist is one who goes to the window and says, "My God, it is
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It all depends on you. It is the same morning, maybe the same window, maybe
the pessimist and the optimist are staying in the same room -- but it
depends. And what a difference when you say, "Good morning, God" and when
you say, "My God, it is morning?"
I have heard an ancient Sufi parable:
Two disciples of a great Master were walking in the garden of the Master's
house. They were allowed to walk every day, morning, evening. The walking
was a kind of meditation, a walking meditation -- just as Zen people do
walking meditation. You cannot sit for twenty-four hours -- the legs need a
little movement, the blood needs a little circulation -- so in Zen and in
Sufism both, you meditate for a few hours sitting and then you start
meditating walking. But the meditation continues; walking or sitting, the
inner current remains the same.
They both were smokers. They both wanted to ask for the permission of the
Master, so they both decided, "Tomorrow. At the most, he will say no, but we
are going to ask. And it doesn't seem such a sacrilegious act to smoke in
the garden; we will not be smoking in his house itself. "
The next day they met in the garden. One was furious -- furious because the
other was smoking -- and he said, "What happened? I also asked, but he
simply flatly refused and said no. And you are smoking? Are you not abiding
by his orders?"
He said, "But he has said yes to me.
"This looked very unjust. And the first said, "I will go and immediately
inquire as to why he said no to me and yes to you."
The other said, "Wait a minute. Please tell me what you had asked." He
said, "What I had asked? I had asked a simple thing, 'Can I smoke while
meditating?' He said, 'No!' and he looked very angry. "
The other started laughing; he said, "Now I know what is the matter. I
asked, 'Can I meditate while smoking?' He said 'yes.'"
It all depends. Just a little difference, and life is totally something
else. Now, there is a great difference. Asking, "Can I smoke while
meditating?" is just ugly. But asking, " Can I meditate while smoking?" --
it's perfectly okay. Good! At least you will be meditating.
Life is neither misery nor bliss. Life is an empty canvas, and one has to
be very artistic about it.
A tramp knocked at the door of an inn named "George and the Dragon".
"Could you spare a poor man a bite to eat?" he asked the woman who answered
the door.
"No! " she screamed, slamming the door.
A few seconds later, the tramp knocked again.
The same woman answered the door.
"Could I have a bite to eat?" said the tramp.
"Get out, you good-for-nothing!" shouted the woman. "And don't you ever
come back! "
After a few minutes the tramp knocked at the door again.
The woman came to the door.
"Pardon," said the tramp, "but could I have a few words with George this
time?"
Life is the inn called "George and the Dragon". You can ask to have a few
words with George too.
The fifth question:
Question 5
OSHO, AS I READ YOUR BOOKS AND HEAR YOUR DISCOURSES YOU SEEM TO MISQUOTE
AND TAKE OUT OF CONTEXT THE WORDS OF SIGMUND FREUD. WHAT IS YOUR POINT,
OSHO? I DON'T UNDERSTAND THE TRICKERY INVOLVED.
Meeto, I am an ignorant man, as ignorant as Socrates and Bodhidharma. You
will have to be patient with me. I am not a scholar, and what I am saying to
you is not scholarly; it is just the opposite.
Just a few days before there was a Jungian, and I said at that time, "Wait.
Sooner or later, a Freudian will be coming." And now the Freudian has come.
The Jungian was very angry, Meeto, because I had mentioned Jung's name in
the same breath with Freud's. He was very angry. He said, "How can you dare
to mention Freud's name with Jung's in the same breath -- the great Jung? It
is as wrong as somebody mentioning Adolf Hitler's name in the same breath
with Buddha's."
It is very unfortunate that the Jungian has left. Otherwise I would have
told him to meet Meeto and have a good discussion....
I am not a scholar and I am not concerned with details. And my purpose here
is not to inform you rightly; my purpose is not that of a professor. My
purpose is not to inform you at all, but transform you. So it doesn't
matter. If it serves transformation, I can misquote. If it serves to hit
you, your knowledge, your learnedness, I can do anything.
The purpose is to hammer, the purpose is to shock you.
See the purpose. I am not reading a scholarly, learned paper about Freud.
Sometimes it may look different to you, if you are very learned and you have
been reading books and Freudian psychology and you have been concerned with
small details. It will look difficult for you, but that's really the
purpose. If you can drop your knowledge and be mad with a madman like me,
then something is going to happen to you. Freud is irrelevant.
You say that I quote out of context. Out of context or not, my whole
purpose is single-pointed: to destroy your attachment to knowledge. And I
will use all kinds of things. And I perfectly agree with Machiavelli as far
as this thing is concerned -- that any means is good if the end is good.
I have heard:
It is a joke of "fact and fiction" involving two contemporary English
poets, Ben Johnson and John Sylvester.
John Sylvester once told Ben Johnson, "Hey, Ben, you and I are famous
poets. Let us now create a poem together. I shall construct the first line,
you the next, I the third, you the fourth, and so on. Each line must rhyme
perfectly with the other. "
Ben Johnson, suspecting mischief, said, "Okay John, go ahead."
Sylvester recited his first line: "I, John Sylvester, kissed your sister, "
and beamed.
An outraged Ben Johnson controlled his temper and calmly said, "I, Ben
johnson, slept with your wife."
"Where is the rhyme?" fumed Sylvester.
"Rhyme or no rhyme, it is a bloody fact!" retorted Ben.
So, context or no context, it doesn't matter -- it is a bloody fact.
My purpose is to destroy all attachment to words, to theories. If you are a
Freudian, then I will misquote Freud; if you are a Jungian, I will misquote
Jung; if you are an Adlerian, I will do the same to Adler. It doesn't
matter. Freud, Jung, Adler don't matter.
All that matters is that I have to destroy this constant obsession with
words, theories, hypotheses. But I know, scholars are scholars....
The young scholar walked into the pet shop and asked if he could buy 177
cockroaches, 55 beetles, 21 mice, and 7 rats.
"I am sorry, sir, but we can only supply the mice," said the owner of the
pet shop. "But, out of interest, what on earth do you want all those other
creatures for?"
"Well, I got evicted from my flat this morning," replied the young scholar,
"and the landlord said that I must leave the place exactly as I found it. "
I am not that kind of a scholar. If sometimes you get angry, please forgive
me.
In a small southern Louisiana country town, the teacher of the one-room
school was giving the lesson of the day on American history. Asking
questions to 'dis little girl and 'dat little boy and 'dis little boy and
'dat little girl, she came to 'dis little boy named Beaudreaux, and she
says, "Beaudreaux, who signed the Declaration of Independence -- uh?"
Without batting an eye, Beaudreaux says, "Teacha, me -- I don't know. And
that ain't all, I don't give a damn to know!"
Upset with Beaudreaux's reply, the teacher instructed him to bring his
father to school with him the next day. When Beaudreaux's father arrived the
next day, the teacher asked him to sit at the back of the room and just
observe.
Continuing with the history lesson of the previous day, the teacher
proceeded asking questions to 'dis little girl and 'dat little boy and 'dis
little boy and 'dat little girl and she came once again to Beaudreaux and
she says, "Beaudreaux, who signed the Declaration of Independence -- uh?"
The boy, as steady as the day before, says, "Teacha, it is just like I told
you yesterday. Me... I don't know. And that ain't all, I don' t give a damn
to know! "
Hearing this, Beaudreaux's father jumped out of his chair, grabbed him by
his collar and stiff-armed him outside. Obviously upset, but not knowing
exactly what to do, the brief silent stare was broken when Beaudreaux's
father says, "Now, Beaudreaux, ya know ya momma ain't got much learnin...
right? And me, I ain't got that much. So if you signed that damn paper, you
get in there and told that teacha! "
I am a very ignorant man. As ignorant as Socrates, as ignorant as
Bodhidharma. Please be kind with me.
The sixth question:
Question 6
IN THE PROCESS OF BECOMING MORE ORDINARY, WHAT IS HAPPENING, TO THE EGO?
Vipassana, one cannot become ordinary. No, that is not possible. One always
becomes extraordinary. Even if you try to become ordinary you will become
extraordinary may be "extraordinarily ordinary", but you will become
extraordinary.
Becoming cannot lead you to ordinariness. Ordinariness is to drop the idea
of becoming. When you stop becoming, you are ordinary. What is the idea of
becoming? -- to be somebody special.
And yes, remember the cunningness and cleverness of the mind and its subtle
ways of deceiving. The egoistic person can try to become humble, but that's
where he misses the whole point. You cannot try to become humble. If you
try, your humbleness will be nothing but a new camouflage for the old ego, a
new painting, a new coat of paint on the old ego, a new dressing, a new
decoration, a renovation -- but the old continues. It is the ego that was
trying to become humble, and when you become humble the ego will feel very
gratified. The ego will say, "Look Now there is nobody else who is as humble
as I am. " But this is ego, this is not humbleness.
The really egoless person is not humble at all. He is neither arrogant nor
humble; he is simply himself. The humble person is just the egoist standing
on his head, doing a sirshasana, a head-stand, that's all. Nothing has
changed. Do you think when you stand on your head, something changes? You
simply look foolish, silly, that's all. You may think you are doing
something great -- yoga, et cetera -- all that happens is that you look
silly. Nothing changes in you.
One has to understand the desire to become. Why do you want to become
somebody? Even if that somebody, the idea, the ideal, is that of being
humble, ordinary even if the idea is that of becoming nobody -- why do you
want to become somebody in the first place? Can't you be just that which you
are? From where does this desire arise? Watch, analyze, diagnose the desire
to become.
You are not satisfied, you are not contented; you are condemnatory towards
yourself. You are not feeling that you are the way you should be. You are
carrying many shoulds in your head, and those shoulds are creating the fever
of becoming.
Who is ordinary? -- one who is without the fever of shoulds. And that
ordinariness is nothing but godliness. Only God is ordinary, and those who
are or&ry become divine. But it does not happen through becoming, it
happens by dropping all desire to become.
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