THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 The ...

More documents

Recommendations

Info

340 THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 to live in it. And you cannot get out of it because you have become so accustomed to it. Hence the confusion. Confusion simply means you are unable to decide. Unless you become decisive, Asang, the confusion will go on growing. My work consists in creating confusion in you, because without creating confusion I cannot pull you out of your sandcastles, I cannot pull you out of your paper boats, I cannot pull you out of your lies and dreams. And I know perfectly well that when you have put so much investment in a certain belief maybe you have lived for thirty years, forty years in a certain belief to see now that it was wrong, that it was utterly stupid, that it was ridiculous, creates a great problem for you. Your self-image of being intelligent is shattered. For forty years you have carried something ridiculous without seeing it. What kind of intelligence do you have? You become suspicious of your own intelligence and that doesn’t feel good. That’s why to be with a master needs courage. To be with a master needs the courage to accept that ”I don’t know.” The moment you accept, Asang, that ”I don’t know,” all confusion will disappear, evaporate, simply evaporate just as dewdrops evaporate in the early morning sun leaving no trace behind them. The confusion is because you are clinging to a few things which in the past you thought were very valuable. You thought that they were ornaments, golden, studded with diamonds, and now I have made you aware that they are nothing but chains maybe golden chains and maybe studded with diamonds, but what are diamonds? they are also stones. And what is gold? The difference exists only in man’s mind, otherwise gold and iron are the same. The evaluation is ours, the projection is ours. But chains are chains and the chains have to be broken. Now the things you have believed were ornaments, decorations, are being shown to you persistently as nothing but chains. Either you will have to escape from me... but remember, escaping won’t help you. Once you have been on my surgical table it is better to go through the whole operation! If you escape in the middle of the operation you will remain confused your whole life, because whatsoever you have understood from me is not going to leave you, it will haunt you. So there is no escape from me. Once you are with me you have to learn the ways of transformation, you have to go through a radical change. You have to die to the past and be born anew. It is hard, it is painful. Every birth is painful, and spiritual birth particularly is very painful. There are no sedatives available. For spiritual birth one has to go through many pains, but those pains are worth it because you grow out of your imprisonments; you grow into freedom, you grow up. And once you have tasted the joy of growing up, of becoming mature, then there is no problem. Then you know that all that you have left behind was worthless, was rubbish. But, Asang, this moment has to be passed through. This critical moment has to come in every disciple’s life when the disciple is in a kind of limbo, neither here nor there, half in the past and half moving with me, many times thinking to escape. Just the other day Somendra asked a question: ”But, Beloved Master, where is the exit?” There is no exit here! It is one-way traffic. You only come in... we don’t have another door, only the entrance. Then you have to be reborn; that is the only exit. But the exit is not in escape, it is in ”inscape.” It is going inwards. Asang, I am taking as much care as you can tolerate at this moment! I will take more.... The medicine is bitter and it has to be given in small doses. And this is not homeopathic treatment, remember, this is pure allopathy it is pure poison! It is crucifixion, because only then is there resurrection. But that too takes three days. Between the crucifixion and the resurrection... three days. Remember those three days; they are significant, very significant. Those three days are the most difficult days. Just think of Jesus: three days in the cave, neither dead nor alive. He couldn’t have been completely dead because once you are completely dead you are gone. He was not completely alive either; otherwise he would not have remained for three days in the cave, he would have escaped sooner. He must have been hanging between these two polarities of birth and death. Those three days are significant, they are symbolic. Those three days represent body, mind, heart. You have to die in the body, in the mind, in the heart; then only can you be born as a soul. You have to pass through this dark night of the soul. This is the womb period, those nine months in the mother’s womb. In exactly the same way, the disciple has to be in the womb of the master. This buddhafield is nothing but a womb. You are in the womb. It depends on you: if you go on clinging too long it will take a long time for you to come out. In India we have many beautiful stories about Lucknow. Lucknow is the most mannerly city in India, very mannerly; too much in fact, so it is said. Once it happened, a woman got pregnant and she was carrying two children within her womb, and they wouldn’t come out. Nine months passed, then nine years passed, then ninety years passed....
THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 341 Finally the woman died and the doctors had to open the womb. Two small, ninety-year-old gentlemen were standing there and they were saying to each other, ”Sir, you first!” Don’t take that much time here you need not be that mannerly! Jump out of the womb as quickly as possible... because the spiritual womb has no natural time nine months or nine years it all depends on the individual. It can happen in a single moment or it may not happen in an eternity. Asang, I am taking care of you, and as you become a little more available to me, a little more patient, a little more capable of absorbing my energy, I will take more care of you. Just a few days ago I was going to call you one night as a guest medium, but Arup informed me that, ”The first time you called Asang as a guest medium, for many days she was almost in a state of craziness, so please don’t call her so soon.” So I had to drop the idea. If you are ready, you can come tonight! But then don’t get too insane for many days. Try to absorb me. The more capable you become, the more I will confuse you till nothing is left to confuse, till the mind is completely gone and there is nobody to confuse. That’s what happens to my disciples who have been here long enough. Now, whatsoever I say, they listen joyously without making any comparison, without making any judgment, without any evaluation. They don’t think of what I said yesterday, because if they think of that they start becoming confused. So they live in the moment with me. I live in the moment, and once you have understood how to live, you will also live in the moment with me. And then there is no confusion, then there is all clarity. And clarity is innocence and clarity is freedom. The last question: Question 5 BELOVED MASTER, WHAT IS YOUR DOGMA? Peter, I believe you must be a tourist here; otherwise you cannot ask such a question. I don’t have any dogma. In the first place I don’t like dogs at all! And ’dogma’ means mother of dogs! Neither do I like any sonofabitch, nor do I like any mother of dogs! There are Christian dogmas and Hindu dogmas and Mohammedan dogmas, and what do they do? They go on barking at each other! I don’t have any dogma at all. Even my kids understand it here, my small sannyasins. You can ask them. Upachara has informed me: Just heard on the steps in front of the office. Five sannyasin kids are having a serious talk. One of them says, ”Osho is not even a sannyasin!” Enough for today. The Dhammapada: The Way of the Buddha, Vol. 12 Chapter 7 No yesterday, no tomorrow, no today Audio:Yes Video:No Length:0 mins HE IS CALM. IN HIM THE SEED OF RENEWING LIFE HAS BEEN CONSUMED. HE HAS CONQUERED ALL THE INNER WORLDS. WITH DISPASSIONATE EYE HE SEES EVERYWHERE THE FALLING AND THE UPRISING. AND WITH GREAT GLADNESS HE KNOWS THAT HE HAS FINISHED. HE HAS WOKEN FROM HIS SLEEP. AND THE WAY HE HAS TAKEN IS HIDDEN FROM MEN, EVEN FROM SPIRITS AND GODS, BY VIRTUE OF HIS PURITY. IN HIM THERE IS NO YESTERDAY, NO TOMORROW, NO TODAY. The master is calm, but with a difference. Many people are calm, but they are not masters. Calm can be cultivated very easily from the outside; it will deceive others, but it cannot deceive existence. Deep inside you will remain in a turmoil. Hence, the first thing to be understood is that Buddha is never in favor of anything cultivated. The moral preachers, the moralists, are continuously telling people, ”Be this, be that. Try to be calm, practice calm.” And for thousands of years these things have been told to you; these qualities have been praised, appreciated, worshipped. Naturally you try to be calm and quiet and collected, but when you practice something it simply means you are creating a facade, you are just creating a face. It can’t transform your being it is an exercise. Yes, it will help you to be more prestigious, to be more respectable; people will look up to you as a holy man. But in fact you have become schizophrenic, you have become a split personality, you are divided. Your surface says one thing, your inner reality is totally the opposite. You will live in a continuous civil war, you will be continuously at daggers with yourself. It is hell to be a saint in this way. Sinners may go to hell after they die; your so-called saints live in hell here and now. There is no certainty about the future hell, but the saint’s hell is very much a reality.
Page 1 and 2:
THE DHAMMAPADA: THE WAY OF THE BUDD
Page 3 and 4:
Page 5 and 6:
Page 7 and 8:
Page 9 and 10:
Page 11 and 12:
Page 13 and 14:
Page 15 and 16:
Page 17 and 18:
Page 19 and 20:
Page 21 and 22:
Page 23 and 24:
Page 25 and 26:
Page 27 and 28:
Page 29 and 30:
Page 31 and 32:
Page 33 and 34:
Page 35 and 36:
Page 37 and 38:
Page 39 and 40:
Page 41 and 42:
Page 43 and 44:
Page 45 and 46:
Page 47 and 48:
Page 49 and 50:
Page 51 and 52:
Page 53 and 54:
Page 55 and 56:
Page 57 and 58:
Page 59 and 60:
Page 61 and 62:
Page 63 and 64:
Page 65 and 66:
Page 67 and 68:
Page 69 and 70:
Page 71 and 72:
Page 73 and 74:
Page 75 and 76:
Page 77 and 78:
Page 79 and 80:
Page 81 and 82:
Page 83 and 84:
Page 85 and 86:
Page 87 and 88:
Page 89 and 90:
Page 91 and 92:
Page 93 and 94:
Page 95 and 96:
Page 97 and 98:
Page 99 and 100:
Page 101 and 102:
Page 103 and 104:
Page 105 and 106:
Page 107 and 108:
Page 109 and 110:
Page 111 and 112:
Page 113 and 114:
Page 115 and 116:
Page 117 and 118:
Page 119 and 120:
Page 121 and 122:
Page 123 and 124:
Page 125 and 126:
Page 127 and 128:
Page 129 and 130:
Page 131 and 132:
Page 133 and 134:
Page 135 and 136:
Page 137 and 138:
Page 139 and 140:
Page 141 and 142:
Page 143 and 144:
Page 145 and 146:
Page 147 and 148:
Page 149 and 150:
Page 151 and 152:
Page 153 and 154:
Page 155 and 156:
Page 157 and 158:
Page 159 and 160:
Page 161 and 162:
Page 163 and 164:
Page 165 and 166:
Page 167 and 168:
Page 169 and 170:
Page 171 and 172:
Page 173 and 174:
Page 175 and 176:
Page 177 and 178:
Page 179 and 180:
Page 181 and 182:
Page 183 and 184:
Page 185 and 186:
Page 187 and 188:
Page 189 and 190:
Page 191 and 192:
Page 193 and 194:
Page 195 and 196:
Page 197 and 198:
Page 199 and 200:
Page 201 and 202:
Page 203 and 204:
Page 205 and 206:
Page 207 and 208:
Page 209 and 210:
Page 211 and 212:
Page 213 and 214:
Page 215 and 216:
Page 217 and 218:
Page 219 and 220:
Page 221 and 222:
Page 223 and 224:
Page 225 and 226:
Page 227 and 228:
Page 229 and 230:
Page 231 and 232:
Page 233 and 234:
Page 235 and 236:
Page 237 and 238:
Page 239 and 240:
Page 241 and 242:
Page 243 and 244:
Page 245 and 246:
Page 247 and 248:
Page 249 and 250:
Page 251 and 252:
Page 253 and 254:
Page 255 and 256:
Page 257 and 258:
Page 259 and 260:
Page 261 and 262:
Page 263 and 264:
Page 265 and 266:
Page 267 and 268:
Page 269 and 270:
Page 271 and 272:
Page 273 and 274:
Page 275 and 276:
Page 277 and 278:
Page 279 and 280:
Page 281 and 282:
Page 283 and 284:
Page 285 and 286:
Page 287 and 288:
Page 289 and 290: THE DHAMMAPADA: THE WAY OF THE BUDD
Page 339: THE DHAMMAPADA: THE WAY OF THE BUDD
show all

THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 The ...

Create successful ePaper yourself

Delete template?

Save as template?