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Kahlil-Gibrans-Prophet

THE MESSIAH, VOL 2

Chapter-13

The seed of blissfulness

 

 

Energy Enhancement          Enlightened Texts         Kahlil Gibran's The Prophet          The Messiah

 

 

BELOVED OSHO,

THEN A HERMIT, WHO VISITED THE CITY ONCE A YEAR, CAME FORTH AND SAID, SPEAK TO US OF PLEASURE.

AND HE ANSWERED, SAYING:

PLEASURE IS A FREEDOM-SONG, BUT IT IS NOT FREEDOM.

IT IS THE BLOSSOMING OF YOUR DESIRES, BUT IT IS NOT THEIR FRUIT.

IT IS A DEPTH CALLING UNTO A HEIGHT, BUT IT IS NOT THE DEEP NOR THE HIGH.

IT IS THE CAGED TAKING WING, BUT IT IS NOT SPACE ENCOMPASSED.

AY, IN VERY TRUTH, PLEASURE IS A FREEDOM-SONG.

AND I FAIN WOULD HAVE YOU SING IT WITH FULLNESS OF HEART; YET I WOULD NOT HAVE YOU LOSE YOUR HEARTS IN THE SINGING.

SOME OF YOUR YOUTH SEEK PLEASURE AS IF IT WERE ALL, AND THEY ARE JUDGED AND REBUKED.

I WOULD NOT JUDGE NOR REBUKE THEM. I WOULD HAVE THEM SEEK.

FOR THEY SHALL FIND PLEASURE, BUT NOT HER ALONE;

SEVEN ARE HER SISTERS, AND THE LEAST OF THEM IS MORE BEAUTIFUL THAN PLEASURE.

HAVE YOU NOT HEARD OF THE MAN WHO WAS DIGGING IN THE EARTH FOR ROOTS AND FOUND A TREASURE?

Kahlil Gibran has posed every question in its right context. It is not a question coming out of the blue, it is a question representing the questioner. And he has made every effort to answer the questioner by answering his question. These are two different things.

The philosophical approach towards life answers only the question; it does not matter who is asking it, the question in itself is important to the philosopher. But to the mystic, the question is only a beginning of a deep exposure of the questioner; hence, the real answer is not arrowed towards the question, but towards the questioner. The question has its roots in the heart of the one who has asked, and unless you answer him, you have not answered.

Kahlil Gibran is very careful that, when he is answering the question, he should not forget the questioner. The question is superficial; the real problem is deep down in the heart of the one who has asked.

THEN A HERMIT, WHO VISITED THE CITY ONCE A YEAR, CAME FORTH AND SAID, SPEAK TO US OF PLEASURE.

Does it not look very strange that a hermit should ask about pleasure? It appears so, but in truth the hermit has renounced pleasure and is tortured by his own renunciation. He cannot forget the possibility that perhaps those who are living the life of pleasure are the right ones, perhaps by renouncing life and its pleasures he has simply gone wrong.

The feeling is not just a superficial thought, it is deep in his very being -- because since he has renounced pleasure, he has lost all zest for life, all will even to breathe. Even to wake up in the morning... for what? Since he has renounced, he has died a kind of death, he is no more a living being. Although he breathes, eats, walks, speaks... I say unto you: his life is only posthumous. He is like a ghost, who has died long ago. The moment he renounced existence, he renounced life also; he committed a spiritual suicide.

But all the religions have been teaching nothing but spiritual suicide. They are all anti-life -- and if you are anti-life, naturally the only way for you is to

  go on repressing your natural desires, longings.

The hermit, who has been praised down the ages as a saint, as holy, is nothing but a repressed soul who has not allowed himself to live, who has not allowed himself to dance, to love. He is like a tree which has renounced its own foliage, which has renounced its own flowers, and its own fruits -- dry and juiceless the tree stands, just a faded memory.

All this has been done because there are vested interests in the world which want you to be just alive -- but not to live; just to survive, but not in your fullness -- only at the minimum, not at the maximum. They have turned every human being into a summertime river. They don't allow you to be flooded with rain, and to have a taste of something widening, expanding, some dream of a future meeting with the ocean. A summertime river has shrunken, has become shallow, has become broken.

The hermit has died at the very center of his being. His body goes on living, but he does not know what life is, because pleasure is the only language that life understands. Although pleasure is not the end, it is certainly the beginning -- and you cannot reach the end if you have missed the beginning. The hermit needs all your compassion, not your worship. Your worship has been the cause of many people committing suicide, because you have been worshiping those who are renouncing pleasure. You are fulfilling their egos and destroying their souls. You are partners in a great crime: they are committing suicide, but you are also murdering them by your worship.

The question -- coming from a hermit asking Almustafa: speak to us of pleasure -- is immensely significant. It needs courage even to ask such a question -- as far as your so-called sages and saints are concerned.

It must have been twenty-five years ago, when I happened to speak in a conference.... Just before me a Jaina monk, Chandan Muni, who was very much respected by his community and religion, inaugurated the conference. He spoke about great blissfulness, great joy in renouncing life, in renouncing the mundane, profane pleasures. I was sitting by his side, watching him, but I could not see any sign that he had known what he is talking about. He appeared dry and dead, his statements were repetitions, parrot-like, from the scriptures. It was not a poetry -- spontaneous, flowing like a stream from the mountains, young, fresh, singing, dancing towards the ocean.

When I spoke, after him, I said, "The man who was speaking just now is simply a hypocrite" -- and he was sitting by my side -- "he knows nothing of ecstasy, nothing of blissfulness, because the man who has renounced pleasure has renounced the first step -- which leads to the final step of blissfulness. It is impossible to reach to blissfulness if you are against pleasure and against life."

There was a great shock... because people don't speak what they feel; people speak only what other people appreciate. And I could feel the vibrations of Chandan Muni -- it was a beautiful morning, there was a cool breeze, but he was perspiring. But he was a sincere man. He did not stand up to contradict me, on the contrary, I received a messenger in the afternoon, who said, "Chandan Muni wants to meet you, and he's very sorry that he cannot come, because his committee will not allow it."

I said, "There is no problem. I am not imprisoned, my wings are not cut. I don't care about any committee -- I can come."

So he said, "First let me go and make arrangements so that you can meet in privacy."

I said, "What is the matter? Let others be there."

But he said, "You don't understand. Since this morning, Chandan Muni has been crying. He's seventy years old and he became a monk when he was only twelve years old. His father became a monk, the mother had died -- now where was this child to go? This was the most convenient thing, that he also become a monk with his father; so he became a monk. He has never known what life is, he has never played with children, he has never seen anything that can be called pleasant."

So I said, "Okay, you go ahead and make arrangements -- I am coming." Still, a crowd gathered. They had been suspecting since the morning that something had happened to Chandan Muni -- he's not speaking and his eyes are full of tears. He had to beg of the crowd, "Please, leave the two of us alone!"

He locked the doors, and he said to me, "It was hard to hear your words -- they were like arrows going directly into my heart; but whatever you said is true. I am not as courageous as I should be, and that's why I don't want anybody else to hear this, but I have not known life. I have not known anything. I have only learnt from scriptures -- they are empty. And now at the age of seventy, what do you suggest for me to do?"

I said, "I think the first thing is to open the doors and let the people come in. Of what are you afraid? You don't have anything to lose. You have never lived -- you died at the age of twelve. Now, a dead man has nothing to lose... but let them listen. They have been worshiping you; just because of their worship your ego was fulfilled, and you managed to live this torturous life, this horrible nightmare that religions have called saintliness -- it is simply pathology."

He was hesitant, but still he gathered courage and opened the doors. And when the people heard that he knows nothing, rather than praising his honesty and sincerity, they all started condemning him, saying, "You have been cheating us!" They threw him out of their temple.

For truth it seems there is no home, but for hypocrisy, all worship, all respectability, is available.

This hermit reminds me of Chandan Muni. I don't know what happened to him, but whatever may have happened must have been better than what had been happening before. At least he sacrificed his respectability for being sincere, for being truthful, and this is a big step.

The hermit is asking: speak to us of pleasure.... The word "pleasure" is without any meaning for the hermit; he has heard only condemnation about it. He may have himself been condemning it, but he has never tasted it.

A beautiful story I would like to tell you: One day in paradise, in one of the ZORBA THE BUDDHA restaurants, Gautam Buddha, Confucius, and Lao Tzu were sitting and chitchatting. A beautiful naked woman -- it is my restaurant, nobody else's, and it is not in the territory of the Poona Police Commissioner -- came with a big jug and asked the three, "Would you like to have some juice of life?"

Buddha immediately closed his eyes. He said, "Be ashamed of yourself! You are trying to degrade us. With great effort and arduous austerities, somehow we have reached here, and you have brought juice of life. Get lost!" And he said all these things with closed eyes.

But Confucius kept his eyes half open, half closed. That's his whole philosophy: the golden mean -- neither this extreme nor that extreme. He said, "I would like to have a little taste, because without tasting it I cannot say anything about it." She poured into a cup some juice of life. Confucius just sipped it, gave it back to her, and said, "It is very bitter."

Lao Tzu said, "Give me the whole jug." The woman said, "The whole jug? Are you going to drink from the jug?" He said, "That's my approach to life: unless you have drunk it in its totality, you cannot say anything about it. It may be bitter in the beginning, it may be sweet in the end -- who knows?"

Before the woman could say anything, he took the jug away, and just drank, in one single breath, the whole juice of life. He said, "Confucius, you are wrong. Everything needs a certain training in taste. It was bitter because it was unknown to you; it was bitter because you were already prejudiced against it. Your whole talk about the golden mean is empty philosophy. I can say that the more I drank of it, the sweeter it became. First it was only pleasant; in the end it became ecstatic."

Buddha could not stand this praise of life. He simply stood up and moved out of the ZORBA THE BUDDHA restaurant. Lao Tzu said, "What happened to this fellow? He has been sitting with closed eyes. In the first place, there is no need to close your eyes -- the woman is so beautiful. If there was something ugly you can close your eyes, it is understandable, but to close your eyes to such a beautiful woman is to show insensitivity, is to show humiliation, condemnation, is to show some deep-rooted fear. Perhaps that fellow is very repressed, and he is afraid his repression may surface."

Confucius was not ready to listen to Lao Tzu, because he was going too far from the golden mean, so he left. And Lao Tzu started dancing. I have heard he is still dancing....

Life has to be lived before you decide anything about it -- for or against. Those who have lived it in its intensity and totality have never been against it. Those who have been against it are the people who have never lived it in its intensity, who have never allowed it their totality; they have kept themselves aloof and closed -- but that's what the religions have been teaching, and how they have been destroying humanity.

Almustafa replied:

PLEASURE IS A FREEDOM-SONG....

The statements he is going to make are very significant:

PLEASURE IS A FREEDOM-SONG,

BUT IT IS NOT FREEDOM.

Pleasure is only a song, a by-product; when you know freedom, the song will arise in you. But they are not synonymous. The song may remain silent... it depends.

You feel pleasure only when you are living a moment of freedom -- freedom from care, freedom from worries, freedom from concerns, freedom from jealousies, freedom from everything. In that moment of absolute freedom a song arises in you, and that song is pleasure. Freedom is the mother, the song is only one of the children; there are many other children to the mother. So they are not synonymous. Freedom brings many flowers -- it is only one of those flowers. And freedom brings many treasures -- it is only one of those treasures.

IT IS THE BLOSSOMING OF YOUR DESIRES,

BUT IT IS NOT THEIR FRUIT.

Flowers are beautiful. You can enjoy them, appreciate them, but they cannot nourish you, they cannot become your food. You can have them for decoration but they cannot become your blood, your bones, and your marrow. This is what he means...it is the blossoming of your desires, but it is not their fruit.

So don't stop at pleasure -- there is much more ahead. Enjoy the flowers, collect the flowers, make a garland of the flowers, but remember, there are fruits also. And the fruit of your ripening is not pleasure; the fruit is blissfulness.

Pleasure is only a beginning -- the tree is ready. The flowers are a song to announce that the tree is pregnant, and soon the fruits will be coming.

Don't get lost in pleasures, but don't escape from them either. Enjoy them, but remember -- there is much more to life than pleasure.

Life does not end with pleasure, it only begins with it; the fruit is blissfulness. But pleasure gives you some taste of what is going to be ahead. It gives you a dream, a longing for more; it is a promise, "Just wait, fruits will be coming. Don't close your eyes to the flowers; otherwise you will never find the fruits."

That's what I have been telling you again and again, in different ways. My words may be different, but my song is the same. I may enter the temple from different doors, but it is the same temple.

Zorba is only a flower, Buddha is the fruit. Unless you have both, you are not complete, something is missing; there will always remain a gap in your heart, a dark corner in your soul. Unless Buddha and Zorba dance together in your being, the flower and the fruit, the beginning and the end, you will not know the real meaning of existence.

The meaning of existence has not to be searched for by your intellect, it has to be experienced in life.

IT IS A DEPTH CALLING UNTO A HEIGHT....

Pleasure is a depth calling unto a height. Remember always that every depth is always close to a height -- only sunlit tops of mountains have deep valleys by their side. Pleasure is in the valleys, but if you have known pleasure, it will create, it will stir in your being, the longing for that faraway sunlit peak. If the darkness is so beautiful, if the valley is so fulfilling, how can you contain your temptation to reach to the heights? When the depths give so much, you have to explore the heights.

Pleasure is a tremendous temptation to reach to the heights. It is not against your spiritual growth; it is a friend, not a foe. And those who have denied it have denied the heights also, because the heights and the valleys exist together. The valleys have their own beauty, there is nothing sinful about them, there is nothing evil about them -- just don't get lost. Enjoy, but remain alert -- because there is much more. And you should not be content with the darkness of the valley. The pleasure creates in you a spiritual discontent: if darkness can give so much, can yield so much, what about the heights?

IT IS A DEPTH CALLING UNTO A HEIGHT,

BUT IT IS NOT THE DEEP NOR THE HIGH.

Pleasure itself is more like plain ground. On one side is the high peak of the mountain; because of the height of the mountain it seems to be the depth, but really it is plain ground.

There are depths and there are heights. If you fall into depths, you will be falling into a painful existence, into anguish -- below pleasure is pain. Above pleasure is blissfulness, ecstasy.

It is unfortunate that millions of very nice people have renounced pleasure and fallen into the dark, bottomless hole of pain, misery, austerity; but they go on consoling themselves -- because their scriptures go on telling them that the more you suffer, the more you will gain after life. Nobody tells them, "There is no need to wait for a paradise after life. Don't go against pleasure, but follow the pleasure into its totality, and it will start leading you, by and by, upwards towards the heights."

Here you can be in hell, you can be in heaven; it all depends on you -- where you are moving. Don't move against pleasure; let pleasure be your arrow moving towards the stars.

IT IS THE CAGED TAKING WING....

In pleasure, the caged bird grows wings, but still it is in the cage; now it has wings, but it has not the sky available to it. It can be said, "Pleasure is caged blissfulness."

Blissfulness is pleasure on the wing, rising higher into the sky. When pleasure becomes free from all prisons, it goes through a transmutation, a transformation. It has the seed in it; somebody just has to remind it, "You are containing tremendous potential." It has wings, but is not aware of its wings.

To be with a master is not to learn something.

To be with a master is to be infected by something.

Seeing the master on the wing, in the air, suddenly you become aware, "I have also got the same wings." The master becomes a remembrance. It is not a teaching that a master transfers, it is a remembrance that he invokes.

IT IS THE CAGED TAKING WING,

BUT IT IS NOT SPACE ENCOMPASSED.

So, those who know pleasure have become acquainted with their wings; now they have to find their way out of the cage. And the cage is your own, home-made. It is your jealousy, which you go on feeding; it is your competitiveness, which you go on giving energy to; it is your own ego, which you don't drop but go on carrying -- howsoever heavy the burden is. The cage is not somebody else's; hence it is very easy to drop it.

It happened to one of the Sufi mystics, Al-Hillaj Mansoor.... I love the man very much. There have been many mystics, and there will be many mystics, but I don't think anybody will have the same taste as Al-Hillaj Mansoor. He was rare in every sense. For example, somebody asked him, "How to be free? You all go on talking about freedom, freedom -- but how to be free?"

He said, "It is very simple, just see." They were sitting in a mosque with pillars like these. Al-Hillaj went close to a pillar, caught hold of the pillar with both hands and started shouting, "Help me! How can I be free from this pillar?"

The man said, "Don't be mad, you yourself are clinging to the pillar; nobody is doing anything, neither is the pillar doing anything. What nonsense are you doing?"

He said, "I am simply answering you. You had asked me how to be free, have you ever asked anybody the art of not being free? That you know perfectly well. You go on creating new chains, new bondages... it is your own doing. Undo it! And it is good that it is your own doing, because you can undo it without anybody else's permission."

Still, Al-Hillaj was holding the pillar. The man said, "At least now I have understood the point, but please leave that pillar because a crowd is gathering. Everybody knows you are mad, but I am feeling embarrassed to be with you!"

He said, "Only if you have really understood will I leave this pillar; otherwise, I will die with this pillar."

He said, "My God, to ask you a question is to create trouble."

And the crowd started abusing the person. They said, "Why did you disturb Al-Hillaj? What kind of question have you asked?"

He said, "It is strange, I had asked a simple question, How to be free? Rather than answering, he went to the pillar, and he's holding the pillar, and he's shouting for help. That's why you all have gathered."

And Al-Hillaj was still shouting, "Help me! How can I be free?"

Finally, the man said, "Forgive me, I will try, but don't make too much mockery of me. Leave that pillar!"

He said, "What do you think? -- am I holding the pillar or is the pillar holding me?"

The man said, "Mansoor, although you have become a great mystic, we were boyhood friends, we studied in the same school; just remember our friendship before this whole crowd. Now the whole town is here, and they are all angry with me. This is not the way to answer a question -- I was asking a philosophical question."

Mansoor said, "Philosophical question? Then you should not come to a man like me. Philosophy is only for fools. Those who are really in search of truth, only they should enter my house -- this is the house of God. And I have answered you, `If you want to be free, you can be free this very moment, because you are holding all your chains as if they are not chains but ornaments. Drop them! Even if they are made of gold, they are not allowing you to be free, and they are not allowing your wings to open in the air.'"

AY, IN VERY TRUTH, PLEASURE IS A FREEDOM-SONG.

AND I FAIN WOULD HAVE YOU SING IT WITH FULLNESS OF HEART....

Man has completely forgotten one thing -- fullness. He loves, but there is not fullness of the heart. He weeps, but the tears are shallow -- perhaps only a formality. He smiles, because he is expected to smile.

I have heard about one boss, and he knew not more than three jokes. But every day he would collect his whole office -- all the clerks, head clerks -- and he would tell one of those jokes. And they all would laugh as if they had never heard it. They had to, because not to laugh was an insult to the boss.

One day one woman typist did not laugh, and the boss said, "What is the matter. Why are you not laughing?"

She said, "I am resigning; I have got another job. Why should I laugh?"

People are laughing out of formality, respectfulness, but this kind of laugh cannot be wholehearted. None of your actions is total: that is your misery, that is your hell.

A king had come to see a Zen master. The Zen master had a beautiful garden and just in front of the gate, an old man was chopping wood. The king asked him, "Can I ask, who are you?"

He said, "Who am I? You can see -- a woodcutter."

He said, "That's true, that I can see, but I have come to see your master."

He said, "My master? I don't have any master."

The king thought, this man seems to be mad. But just to complete the conversation he said, "But is this a Zen monastery?"

The man said, "Maybe."

So the king moved ahead. When he reached the house deep inside the forest, he entered the house, and he saw the same woodcutter, wearing the robe of a Zen monk, sitting in a Zen posture, looking really beautiful and graceful. The king looked at his face. He said, "What is going on? Do you have a twin brother?"

He said, "Perhaps."

The king said, "Who is cutting wood in front of the gate?"

He said, "Whoever is cutting wood, he is a woodcutter. What business is it to talk about a woodcutter? I am a master."

The king was very much puzzled, but the master said, "Don't feel puzzled. When I am cutting wood, I am a woodcutter -- I don't leave any space for anything else. And when I am a master, I am a master. You have not met two persons, you have met one person who is always total. Next time you may find me fishing in the pond, then you will meet a fisherman. Whatever I do, I am my action -- in my totality."

Moment to moment, living life in totality, is my whole teaching. Those who have known life and its mysteries are agreed upon one point: that you should be full of heart, whatever you are doing.

Kahlil Gibran is saying: and I fain would have you sing it with fullness of heart.... When the song of freedom happens to you, let your whole heart dance, sing.

YET I WOULD NOT HAVE YOU LOSE YOUR HEARTS IN THE SINGING.

This is a very strange, but significant, statement. It seems to be contradictory. He is saying, "Sing the song with the fullness of your heart, but still remain alert. Don't get lost, don't stop witnessing."

When your action is total and the witness is silently watching it, you will not only find the song of pleasure; you will also find something far greater, which we have been calling blissfulness. Blissfulness comes with the witness.

Pleasure needs totality -- but don't get lost into it; otherwise you will have stopped at pleasure and will not move higher than that.

SOME OF YOUR YOUTH SEEK PLEASURE AS IF IT WERE ALL, AND THEY ARE JUDGED AND REBUKED....

Of course, by the old. The swift and the strong and the bold of step are always condemned by the crippled, criticized in many ways. It is a cover-up. The crippled person cannot accept that he is crippled, and he cannot accept that somebody else is not crippled. To cover his inferiority he starts condemning, criticizing.

The old people are continuously condemning the young seekers of pleasure, judging them as sinners, although deep down in their own being they would like still to be young.

Some of your youth seek pleasure as if it were all.... It is wrong to think that pleasure is all, but it is also wrong to judge and condemn them. The man who condemns them is deep down hankering for the same thing, but finds himself weaker, older, no longer adequate enough.

The wiser man will say, "Seek pleasure -- there is no harm in it. But remember this is not all, because I have known higher things, better things. But I will not stop you from seeking. Seek with the fullness of your heart! In that very fullness of the heart and that very search and the experience of pleasure, perhaps you may start looking for something higher, something better; something more alive, more beautiful, more immortal."

The wise man never condemns -- that is the criterion of a wise man -- and those who condemn are simply OTHERwise, not wise.

I WOULD NOT JUDGE NOR REBUKE THEM. I WOULD HAVE THEM SEEK....

Kahlil Gibran has an immense treasure of wisdom.

I WOULD NOT JUDGE NOR REBUKE THEM. I WOULD HAVE THEM SEEK.

FOR THEY SHALL FIND PLEASURE. BUT NOT HER ALONE:

SEVEN ARE HER SISTERS, AND THE LEAST OF THEM IS MORE BEAUTIFUL THAN PLEASURE.

Here he has referred to an eastern tradition of Tantra, which talks about seven chakras -- seven centers of your growth. This is something to be very carefully understood. Perhaps people who have been reading Kahlil Gibran may have never bothered about who the seven sisters are, and even if they had thought about them, I don't think.... Unless they know something about Tantra and the Eastern findings of the inner ladder of growth, they will not be able to understand.

In the university where I used to teach, there were many professors who loved Kahlil Gibran, and I have asked many of them, "Can you say something to me about the seven sisters?"

They said, "Seven sisters? I know nothing about them."

I said, "What kind of reading do you do?"

Kahlil Gibran is saying:

AND THE LEAST OF THEM IS MORE BEAUTIFUL THAN PLEASURE."

They used to say to me, "You read things in a strange way. We have passed this sentence, but the question never arose. Now that you ask, we also wonder, Who are the seven sisters?" The people in the West will certainly be unaware. If even in the East they don't know who the seven sisters are, what to say about the West?

Tantra talks about seven centers -- and pleasure is not even the first center. Pleasure is below the first center. Pleasure is a biological phenomenon; it is your sexuality. It uses your energy, but it is a bondage with biology. Biology wants you to reproduce children, because biology knows you are not dependable. You can pop off any moment....

Biology has its own ways to keep the stream of life flowing. If there were no pleasure in sexual experiences, I don't think any man or any woman would reproduce children; then the whole thing would look so stupid -- such strange gymnastics. All women are aware of it, only men are not so aware. While making love, women want to put the light off, but the man wants the light on. It is very strange to find a woman who keeps her eyes open while making love; she closes her eyes -- let this idiot do whatsoever he feels. If there were no pleasure.... It is a trick and a strategy of biology, just like giving a chocolate to a child -- a little pleasure so you can suffer the gymnastics. And slowly, slowly you become so accustomed to the chocolate....

Above the pleasure center is the first chakra, which sometimes -- very rarely -- is experienced by accident. People are not aware of the whole science of Tantra; otherwise everybody would be able to understand the first center very easily. Just a small pleasure of making love does not take you to the first center, but if your lovemaking brings an orgasmic explosion... but people are so quick in making love!

This quickness in making love is a by-product of your religious upbringing, because they have been condemning sex. They have not been able to destroy it, but they have certainly succeeded in making it short. They have not been able to destroy it completely, but they have poisoned it. So even when people in love are making love, both feel ashamed, as if they are doing something ugly -- so the quicker it ends the better!

For biological purposes, it is perfectly okay -- biology is not interested in your orgasmic experience. But if you can prolong the process of lovemaking, if you can make it a meditation, silent, beautiful, if you make it something sacred... before making love you take a bath, and when you enter your bedroom you enter with the same feeling as you enter into the temple. It is a temple of love, but in the temple of love, people are fighting, quarreling, nagging, throwing pillows at each other, shouting, screaming; you destroy the whole atmosphere.

You should burn incense, you should play some beautiful music, you should dance. You should not be in a hurry to make love -- that should be the climax of your whole game. You should meditate together, you should be silent together, you should dance together. In this dance, in this togetherness, in this singing, with the incense, you must create in your bedroom a temple -- and then only....

You should not make an effort to make love; let it happen spontaneously, on its own accord. If it does not happen, there is no need to worry -- you enjoyed the meditation, you enjoyed the dance, you enjoyed the music. It has been a beautiful experience, leave it.

Your love should not be an action, it should be a spontaneous phenomenon that surprises you. Only in that spontaneity can love become orgasmic. And the moment love becomes orgasmic, you have reached the first chakra, you have met the first sister -- which is far more beautiful than pleasure.

The first three chakras are self-centered: The first is unconscious orgasmic pleasure; the second is half conscious, half asleep; the third is fully conscious orgasmic pleasure. In the third your love and your meditation meet.

The next three... the fourth is the heart center. Only at the fourth is the beginning of a new world -- the world of love. Below the fourth it was only refinement of sexual energy; with the fourth you transcend sex completely. There is no more refinement. You have entered into a new kind of energy, qualitatively different from sex. It is the same energy, but so refined that the very refinement makes it a totally new phenomenon.

At the fourth center, when you are entering into love, you can feel it but you cannot express it. It is so new... you don't have any words. It is so unknown and so sudden that time stops, mind stops. You are suddenly in a silence that you have never dreamt of before.

With the fifth center, expression comes into being: love becomes creativity. It may find expression in different ways in different people -- it may become music, it may become poetry, it may become a sculpture, it may become dance -- infinite are the possibilities. But one thing is certain: when you are at the fifth center, love becomes creative.

Below the first center love was only productive -- productive of children. At the fifth center it becomes creative; you create new kinds of children. For the poet, his poetry is his child; for the musician, his music is his child. At the fifth center everybody becomes a mother, a womb.

These two centers, the fourth and the fifth, are centered on the other. The first three were centered on your own self -- that's why sex is never a fulfillment and sex is always a quarrel, a fight. It creates intimate enemies, not friends, because both the partners are self-centered. They want to get more and more pleasure from the other. Both are wanting; nobody is ready to give.

The fourth and fifth change the direction: from getting, the transformation is towards giving. Hence in love there is no quarrel, no jealousy, no fight. It gives freedom. It is creative -- it creates something beautiful for the other, for the beloved. It may be painting, it may be music, it may be a beautiful garden, but the center is the beloved. It is not for one's own pleasure, it is for the happiness and pleasure of the other. If the other is happy, one is happy.

With the sixth center your energy enters again into a new experience. In Tantra it is called, "the opening of the third eye." It is only a symbol. It means you have now attained a clarity of vision, you can see without any hindrance; there are no longer any curtains on your eyes -- nothing hinders your vision. You can see without any projection, you can see things as they are -- in their truth, in their beauty; it is not that you are projecting something. Before this center, everybody is projecting.

Of course, there are people who will not be able to enjoy classical music, because they have not been trained to project. They can only enjoy modern contemporary western music -- which to the real musical person is nothing but insane noise, a kind of neurosis. People are jumping and screaming from the Beatles to the Talking Heads -- it is all insanity, it is not music.... But to enjoy classical music, you need a certain discipline.

If you want to enjoy the music of the wind passing through the pine trees, you will need a clarity, a silence; you are not expecting anything, you are not projecting anything.

With the opening of the third eye, you are no longer separate from the other. At the first three centers you were self-centered; with the two other centers, you were other-oriented. With the sixth you become one with the other -- there is no longer separation. Lovers start feeling a kind of synchronicity. Their heartbeat has the same rhythm, they start understanding each other without saying a single word.

With the seventh -- that is the highest man can rise in the body, it is called sahastrara the seventh center of your being -- you become one with the whole universe. First you become one with your beloved at the sixth center; at the seventh, you become one with the ultimate, with the whole. These are the seven sisters that Kahlil Gibran is mentioning, and this is the whole spectrum of spiritual growth.

HAVE YOU NOT HEARD OF THE MAN WHO WAS DIGGING IN THE EARTH FOR ROOTS AND FOUND A TREASURE?

It is an ancient proverb in Lebanon. A man was digging for roots; he was so hungry he could not afford even to buy fruit, so he was digging for roots to eat. But he found a treasure. Referring to it, he is saying, "We started by digging for roots -- pleasure; but if you go on digging, you may find treasures beyond treasures."

It is a fact established by all the mystics of the East that with the seventh you become absolutely free from all prisons, from all thoughts, from all religions, from all ideologies; with the seventh, your cage has disappeared.

Now you can breathe in the open sky and you can fly to the stars.

Okay, Vimal?

Yes Osho.

 

Next: Chapter 14, A dewdrop cannot offend the ocean

 

Energy Enhancement          Enlightened Texts         Kahlil Gibran's The Prophet          The Messiah

 

 

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 1: In this silence
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 1: In this silence, AND AN ORATOR SAID, SPEAK TO US OF FREEDOM. AND HE ANSWERED: AT THE CITY GATE AND BY YOUR FIRESIDE I HAVE SEEN YOU PROSTRATE YOURSELF AND WORSHIP YOUR OWN FREEDOM, EVEN AS SLAVES HUMBLE THEMSELVES BEFORE A TYRANT AND PRAISE HIM THOUGH HE SLAYS THEM at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 2: The real freedom
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 2: The real freedom, AND WHAT IS IT BUT FRAGMENTS OF YOUR OWN SELF YOU WOULD DISCARD THAT YOU MAY BECOME FREE? IF IT IS AN UNJUST LAW YOU WOULD ABOLISH, THAT LAW WAS WRITTEN WITH YOUR OWN HAND UPON YOUR OWN FOREHEAD. YOU CANNOT ERASE IT BY BURNING YOUR LAW BOOKS NOR BY WASHING THE FOREHEADS OF YOUR JUDGES, THOUGH YOU POUR THE SEA UPON THEM. AND IF IT IS A DESPOT YOU WOULD DETHRONE, SEE FIRST THAT HIS THRONE ERECTED WITHIN YOU IS DESTROYED at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 3: Each moment a resurrection
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 3: Each moment a resurrection, AND THE PRIESTESS SPOKE AGAIN AND SAID: SPEAK TO US OF REASON AND PASSION. AND HE ANSWERED, SAYING: YOUR SOUL IS OFTENTIMES A BATTLEFIELD, UPON WHICH YOUR REASON AND YOUR JUDGMENT WAGE WAR AGAINST YOUR PASSION AND YOUR APPETITE. WOULD THAT I COULD BE THE PEACEMAKER IN YOUR SOUL, THAT I MIGHT TURN THE DISCORD AND THE RIVALRY OF YOUR ELEMENTS INTO ONENESS AND MELODY at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 4: Breaking the shell of the past
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 4: Breaking the shell of the past, AND A WOMAN SPOKE, SAYING, TELL US OF PAIN. AND HE SAID: YOUR PAIN IS THE BREAKING OF THE SHELL THAT ENCLOSES YOUR UNDERSTANDING. EVEN AS THE STONE OF THE FRUIT MUST BREAK, THAT ITS HEART MAY STAND IN THE SUN, SO MUST YOU KNOW PAIN. AND COULD YOU KEEP YOUR HEART IN WONDER AT THE DAILY MIRACLES OF YOUR LIFE, YOUR PAIN WOULD NOT SEEM LESS WONDROUS THAN YOUR JOY; AND YOU WOULD ACCEPT THE SEASONS OF YOUR HEART, EVEN AS YOU HAVE ALWAYS ACCEPTED THE SEASONS THAT PASS OVER YOUR FIELDS. AND YOU WOULD WATCH WITH SERENITY THROUGH THE WINTERS OF YOUR GRIEF at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 5: Not even the heart... only a witness
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 5: Not even the heart... only a witness, AND A MAN SAID, SPEAK TO US OF SELF-KNOWLEDGE. AND HE ANSWERED, SAYING: YOUR HEARTS KNOW IN SILENCE THE SECRETS OF THE DAYS AND THE NIGHTS. BUT YOUR EARS THIRST FOR THE SOUND OF YOUR HEART'S KNOWLEDGE. YOU WOULD KNOW IN WORDS THAT WHICH YOU HAVE ALWAYS KNOWN IN THOUGHT. YOU WOULD TOUCH WITH YOUR FINGERS THE NAKED BODY OF YOUR DREAMS at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 6: Within your own self
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 6: Within your own self, THEN SAID A TEACHER, SPEAK TO US OF TEACHING. AND HE SAID: NO MAN CAN REVEAL TO YOU AUGHT BUT THAT WHICH ALREADY LIES HALF ASLEEP IN THE DAWNING OF YOUR KNOWLEDGE. THE TEACHER WHO WALKS IN THE SHADOW OF THE TEMPLE, AMONG HIS FOLLOWERS, GIVES NOT OF HIS WISDOM BUT RATHER OF HIS FAITH AND HIS LOVINGNESS at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 7: Friendliness rises higher than love
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 7: Friendliness rises higher than love, AND A YOUTH SAID, SPEAK TO US OF FRIENDSHIP. AND HE ANSWERED, SAYING: YOUR FRIEND IS YOUR NEEDS ANSWERED. HE IS YOUR FIELD WHICH YOU SOW WITH LOVE AND REAP WITH THANKSGIVING. AND HE IS YOUR BOARD AND YOUR FIRESIDE. FOR YOU COME TO HIM WITH YOUR HUNGER, AND YOU SEEK HIM FOR PEACE at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 8: Into the very center of silence
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 8: Into the very center of silence, AND THEN A SCHOLAR SAID, SPEAK OF TALKING. AND HE ANSWERED, SAYING: YOU TALK WHEN YOU CEASE TO BE AT PEACE WITH YOUR THOUGHTS; AND WHEN YOU CAN NO LONGER DWELL IN THE SOLITUDE OF YOUR HEART YOU LIVE IN YOUR LIPS, AND SOUND IS A DIVERSION AND A PASTIME at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 9: This moment... the only reality
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 9: This moment... the only reality, AND AN ASTRONOMER SAID, MASTER, WHAT OF TIME? AND HE ANSWERED: YOU WOULD MEASURE TIME THE MEASURELESS AND THE IMMEASURABLE. YOU WOULD ADJUST YOUR CONDUCT AND EVEN DIRECT THE COURSE OF YOUR SPIRIT ACCORDING TO HOURS AND SEASONS. OF TIME YOU WOULD MAKE A STREAM UPON WHOSE BANK YOU WOULD SIT AND WATCH ITS FLOWING. YET THE TIMELESS IN YOU IS AWARE OF LIFE'S TIMELESSNESS, AND KNOWS THAT YESTERDAY IS BUT TODAY'S MEMORY AND TOMORROW IS TODAY'S DREAM at energyenhancement.org
  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 10: Evil is nothing but an absence of good
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 10: Evil is nothing but an absence of good, AND ONE OF THE ELDERS OF THE CITY SAID, SPEAK TO US OF GOOD AND EVIL. AND HE ANSWERED: OF THE GOOD IN YOU I CAN SPEAK, BUT NOT OF THE EVIL. FOR WHAT IS EVIL BUT GOOD TORTURED BY ITS OWN HUNGER AND THIRST? at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 11: Only a question of awareness
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 11: Only a question of awareness, YOU ARE GOOD WHEN YOU ARE FULLY AWAKE IN YOUR SPEECH. YET YOU ARE NOT EVIL WHEN YOU SLEEP WHILE YOUR TONGUE STAGGERS WITHOUT PURPOSE. AND EVEN STUMBLING SPEECH MAY STRENGTHEN A WEAK TONGUE. YOU ARE GOOD WHEN YOU WALK TO YOUR GOAL FIRMLY AND WITH BOLD STEPS at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 12: The silent gratitude
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 12: The silent gratitude, THEN A PRIESTESS SAID, SPEAK TO US OF PRAYER. AND HE ANSWERED, SAYING: YOU PRAY IN YOUR DISTRESS AND IN YOUR NEED; WOULD THAT YOU MIGHT PRAY ALSO IN THE FULLNESS OF YOUR JOY AND IN YOUR DAYS OF ABUNDANCE. FOR WHAT IS PRAYER BUT THE EXPANSION OF YOURSELF INTO THE LIVING ETHER? at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 13: The seed of blissfulness
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 13: The seed of blissfulness, THEN A HERMIT, WHO VISITED THE CITY ONCE A YEAR, CAME FORTH AND SAID, SPEAK TO US OF PLEASURE. AND HE ANSWERED, SAYING: PLEASURE IS A FREEDOM-SONG, BUT IT IS NOT FREEDOM. IT IS THE BLOSSOMING OF YOUR DESIRES, BUT IT IS NOT THEIR FRUIT. IT IS A DEPTH CALLING UNTO A HEIGHT, BUT IT IS NOT THE DEEP NOR THE HIGH at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 14: A dewdrop cannot offend the ocean
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 14: A dewdrop cannot offend the ocean, AND SOME OF YOUR ELDERS REMEMBER PLEASURES WITH REGRET LIKE WRONGS COMMITTED IN DRUNKENNESS. BUT REGRET IS THE BECLOUDING OF THE MIND AND NOT ITS CHASTISEMENT. THEY SHOULD REMEMBER THEIR PLEASURES WITH GRATITUDE, AS THEY WOULD THE HARVEST OF A SUMMER. YET IF IT COMFORTS THEM TO REGRET, LET THEM BE COMFORTED. AND THERE ARE AMONG YOU THOSE WHO ARE NEITHER YOUNG TO SEEK NOR OLD TO REMEMBER; AND IN THEIR FEAR OF SEEKING AND REMEMBERING THEY SHUN ALL PLEASURES, LEST THEY NEGLECT THE SPIRIT OR OFFEND AGAINST IT at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 15: A heart aflame, a soul enchanted
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 15: A heart aflame, a soul enchanted, AND A POET SAID, SPEAK TO US OF BEAUTY. AND HE ANSWERED: WHERE SHALL YOU SEEK BEAUTY, AND HOW SHALL YOU FIND HER UNLESS SHE HERSELF BE YOUR WAY AND YOUR GUIDE? AND HOW SHALL YOU SPEAK OF HER EXCEPT SHE BE THE WEAVER OF YOUR SPEECH? THE AGGRIEVED AND THE INJURED SAY, BEAUTY IS KIND AND GENTLE at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 16: From dawn to dawn, a wonder and surprise
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 16: From dawn to dawn, a wonder and surprise, AND AN OLD PRIEST SAID, SPEAK TO US OF RELIGION. AND HE SAID: HAVE I SPOKEN THIS DAY OF AUGHT ELSE? IS NOT RELIGION ALL DEEDS AND ALL REFLECTION, AND THAT WHICH IS NEITHER DEED NOR REFLECTION, BUT A WONDER AND A SURPRISE EVER SPRINGING IN THE SOUL, EVEN WHILE THE HANDS HEW THE STONE OR TEND THE LOOM? WHO CAN SEPARATE HIS FAITH FROM HIS ACTIONS, OR HIS BELIEF FROM HIS OCCUPATIONS? at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 17: In you are hidden all men
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 17: In you are hidden all men, YOUR DAILY LIFE IS YOUR TEMPLE AND YOUR RELIGION. WHENEVER YOU ENTER INTO IT TAKE WITH YOU YOUR ALL. TAKE THE PLOUGH AND THE FORGE AND THE MALLET AND THE LUTE, THE THINGS YOU HAVE FASHIONED IN NECESSITY OR FOR DELIGHT. FOR IN REVERIE YOU CANNOT RISE ABOVE YOUR ACHIEVEMENTS NOR FALL LOWER THAN YOUR FAILURES. AND TAKE WITH YOU ALL MEN: FOR IN ADORATION YOU CANNOT FLY HIGHER THAN THEIR HOPES NOR HUMBLE YOURSELF LOWER THAN THEIR DESPAIR. AND IF YOU WOULD KNOW GOD, BE NOT THEREFORE A SOLVER OF RIDDLES at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 18: I call it meditation
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 18: I call it meditation, THEN ALMITRA SPOKE, SAYING, WE WOULD ASK NOW OF DEATH. AND HE SAID: YOU WOULD KNOW THE SECRET OF DEATH. BUT HOW SHALL YOU FIND IT UNLESS YOU SEEK IT IN THE HEART OF LIFE? THE OWL WHOSE NIGHT-BOUND EYES ARE BLIND UNTO THE DAY CANNOT UNVEIL THE MYSTERY OF LIGHT. IF YOU WOULD INDEED BEHOLD THE SPIRIT OF DEATH, OPEN YOUR HEART WIDE UNTO THE BODY OF LIFE at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 19: Let my words be seeds in you
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 19: Let my words be seeds in you, AND NOW IT WAS EVENING. AND ALMITRA THE SEERESS SAID, BLESSED BE THIS DAY AND THIS PLACE AND YOUR SPIRIT THAT HAS SPOKEN. AND HE ANSWERED, WAS IT I WHO SPOKE? WAS I NOT ALSO A LISTENER? THEN HE DESCENDED THE STEPS OF THE TEMPLE AND ALL THE PEOPLE FOLLOWED HIM. AND HE REACHED HIS SHIP AND STOOD UPON THE DECK at energyenhancement.org
  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 20: Don't judge the ocean by its foam
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 20: Don't judge the ocean by its foam, THE MIST THAT DRIFTS AWAY AT DAWN, LEAVING BUT DEW IN THE FIELDS, SHALL RISE AND GATHER INTO A CLOUD AND THEN FALL DOWN IN RAIN. AND NOT UNLIKE THE MIST HAVE I BEEN. IN THE STILLNESS OF THE NIGHT I HAVE WALKED IN YOUR STREETS, AND MY SPIRIT HAS ENTERED YOUR HOUSES, AND YOUR HEART-BEATS WERE IN MY HEART, AND YOUR BREATH WAS UPON MY FACE, AND I KNEW YOU ALL. AY, I KNEW YOUR JOY AND YOUR PAIN, AND IN YOUR SLEEP YOUR DREAMS WERE MY DREAMS at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 21: Become again an innocent child
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 21: Become again an innocent child, WISE MEN HAVE COME TO YOU TO GIVE YOU OF THEIR WISDOM. I CAME TO TAKE OF YOUR WISDOM: AND BEHOLD I HAVE FOUND THAT WHICH IS GREATER THAN WISDOM. IT IS A FLAME SPIRIT IN YOU EVER GATHERING MORE OF ITSELF, WHILE YOU, HEEDLESS OF ITS EXPANSION, BEWAIL THE WITHERING OF YOUR DAYS. IT IS LIFE IN QUEST OF LIFE IN BODIES THAT FEAR THE GRAVE. THERE ARE NO GRAVES HERE. THESE MOUNTAINS AND PLAINS ARE A CRADLE AND A STEPPING STONE. WHENEVER YOU PASS BY THE FIELD WHERE YOU HAVE LAID YOUR ANCESTORS LOOK WELL THEREUPON, AND YOU SHALL SEE YOURSELVES AND YOUR CHILDREN DANCING HAND IN HAND at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 22: A peak unto yourself
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 22: A peak unto yourself, AND SOME OF YOU HAVE CALLED ME ALOOF, AND DRUNK WITH MY OWN ALONENESS, AND YOU HAVE SAID, 'HE HOLDS COUNCIL WITH THE TREES OF THE FOREST, BUT NOT WITH MEN.' 'HE SITS ALONE ON HILLTOPS AND LOOKS DOWN UPON OUR CITY.' TRUE IT IS THAT I HAVE CLIMBED THE HILLS AND WALKED IN REMOTE PLACES. HOW COULD I HAVE SEEN YOU SAVE FROM A GREAT HEIGHT OR A GREAT DISTANCE? at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 23: Doors to the mysterious
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 23: Doors to the mysterious, THIS WOULD I HAVE YOU REMEMBER IN REMEMBERING ME: THAT WHICH SEEMS MOST FEEBLE AND BEWILDERED IN YOU IS THE STRONGEST AND MOST DETERMINED. IS IT NOT YOUR BREATH THAT HAS ERECTED AND HARDENED THE STRUCTURE OF YOUR BONES? AND IS IT NOT A DREAM WHICH NONE OF YOU REMEMBER HAVING DREAMT, THAT BUILDED YOUR CITY AND FASHIONED ALL THERE IS IN IT? COULD YOU BUT SEE THE TIDES OF THAT BREATH YOU WOULD CEASE TO SEE ALL ELSE, AND IF YOU COULD HEAR THE WHISPERING OF THE DREAM YOU WOULD HEAR NO OTHER SOUND at energyenhancement.org

  • Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 24: We shall speak again together, I shall come back to you
    Commentaries on Kahlil Gibran's The Prophet. Vol. 2 The Messiah Chapter 24: We shall speak again together, I shall come back to you, FARE YOU WELL, PEOPLE OF ORPHALESE. THIS DAY HAS ENDED. IT IS CLOSING UPON US EVEN AS THE WATER-LILY UPON ITS OWN TO-MORROW. WHAT WAS GIVEN US HERE WE SHALL KEEP, AND IF IT SUFFICES NOT, THEN AGAIN MUST WE COME TOGETHER AND TOGETHER STRETCH OUR HANDS UNTO THE GIVER. FORGET NOT THAT I SHALL COME BACK TO YOU. A LITTLE WHILE, AND MY LONGING SHALL GATHER DUST AND FOAM FOR ANOTHER BODY. A LITTLE WHILE, A MOMENT OF REST UPON THE WIND, AND ANOTHER WOMAN SHALL BEAR ME at energyenhancement.org

 

 

 
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