#renouncing

[beljar]

Every choice has its obverse, that is to say a renunciation, and so there is no difference between the act of choosing and the act of renouncing.

Italo Calvino, from The Castle of Crossed Destinies, January 1, 1973

[jamaalw]

MS13 REVEALED! Gang Cop Turned Gang Member & Gang Expert Tell All [Interview]

MS13 REVEALED! Gang Cop Turned Gang Member & Gang Expert Tell All [Interview]

In the following video/audio, Ray Johnson and Ruben Palomares where they discuss demons, deliverance, the demonic spirits behind gang members, deceptions of the enemy such as to divide people etc. I appreciate they reveal that there is a spiritual root to the gang life.

Note: I don’t agree with the interviewer, Sheila Zelinsky.…

View On WordPress

[alittlebitoftruthcan]

Tantra says that the world is already the divine, but you are blind. So whatsoever you know in your blindness is to be called the world, and whatsoever is hidden because of your blindness is the divine. This is one of the basic tenets—that this SANSAR is the MOKSHA, this very world is divine, this very world is the ultimate. The immediate and the ultimate are not two, but one. The here and there are not two, but one. Because of this insistence, many things become possible for tantra. One: tantra can accept everything, and the deep acceptance relaxes you completely. Nothing else can relax you. If there is no division between this world and that, if the transcendental is imminent here and now, if matter is just the body of the divine, then nothing is denied, nothing is condemned and you need not be tense. Even if it may take ages for you to come to realize the divine, there is no hurry for tantra. It is already there, and time is not lacking. It is eternally here; whenever you will open your eyes you will find it. And whatsoever you are already getting is the hidden divine. So the Christian attitude of condemnation, of sin, or other such religious attitudes, is totally a lie to tantra—and absurd, because if you condemn something you also become divided inwardly. You cannot divide things only outwardly. If you divide, you also will be divided in parallel. If you say that this world is wrong, then your body will become wrong because your body is part of this world. If you say that this world is something which is a hindrance to reaching the ultimate, then your whole life will be condemned and you will feel guilty. Then you cannot enjoy, then you cannot live, then you cannot laugh. Then seriousness will become your face. You can be only serious; you cannot be non-serious, you cannot be playful. That has happened to all the so-called religious minds all over the world. They become dead, serious. Through seriousness they become dead because they cannot accept life as it is. They deny it, they feel that unless they deny they cannot reach the other world. So the other world becomes the ideal, the future, the desire, the vision, and this world becomes a sin. Then one feels guilty with it. And any religion that makes you guilty, makes you neurotic. It drives you crazy! In this sense, tantra is the only healthy religion. And whenever any religion becomes healthy, it becomes tantra—it becomes tantric. So every religion has two aspects. One is the outer aspect: the church, the organization, the publicized, the public face, the exoteric. This aspect is always life-denying. The other aspect is the inner core. Every religion has that too: the esoteric. It is always tantric—totally accepting. Unless you accept the world totally, you cannot be at ease within. Non-acceptance creates a tension. Once you accept everything as it is, you are at home in the world. Tantra says this is a basic thing: you must be at home. Only then does something more become possible. If you are tense, divided, in conflict, in anguish, in guilt, how can you transcend? You are so much mad inside, you cannot travel further. You are so much engaged here, so much possessed by the here, you cannot go beyond. This seems paradoxical. Those who are too much against the world are too much in it; they have to be. You cannot go away from your enemy, you are possessed by the enemy. If the world is your enemy, no matter what you do or pretend to do you will remain worldly. You may even renounce it, but your very approach will be worldly. I have seen one saint, a very renowned one… He will not touch money, and if you put some coins before him, he will close his eyes. This is neurotic, this man is ill! What is he doing? But people worship him because of this. They think he is so otherworldly. He is not, he is too much in the world. Even you are not so much in the world. What is he doing? He has just reversed the process; now he is standing on his head. He is the same man—the same man who was greedy for money. Constantly he must have been thinking of money, accumulating possessions. Now he has become quite the opposite, but he remains the same within. Now he is against money, now he cannot touch it. Why this fear? Why this hatred? Remember, whenever there is hatred it is love in reverse. You can hate a thing only if you have been in love with it. Hate is always possible only through love. You can be against something only if you have been so much for it, but the basic attitude remains the same: this man is greedy. I asked this man, ‘Why are you so much afraid?’ He said, ‘Money is the hindrance. Unless I use will against my greed toward money, I cannot reach the divine.’ So now it is only a new sort of greed. He is in a bargain: if he touches money he loses the divine. And he wants to get the divine, he wants to possess the divine, so he is against the money. Tantra says, do not be for the world, do not be against the world, just accept it as it is. Do not create any problem out of it. How is this going to help you? If you do not create any problem out of it, if you do not grow neurotic over it—this way or that—if you remain simply in it and accept it as it is, your whole energy is relieved from it and can move to the hidden realm, to the hidden dimension. Acceptance in this world becomes transcendence for that. Total acceptance here will lead you, will transform you to the other dimension, the hidden dimension, because all your energy is relieved; it is not engaged here. Tantra believes deeply in the concept of NIYATI—fate. Tantra says, take this world as your fate and do not be worried about it. Once you take it as your niyati, as your fate, you accept it, whatsoever it is. You are not worried about changing it, about making it different, about making it according to your desire. Once you accept it as it is and you are not bothered by it, your total energy is relieved, and then this energy can penetrate inwards. These techniques can be helpful only if you take this attitude; otherwise they will not be helpful. And they look so simple. If you start them directly as you are, they will seem simple, but you will not succeed in them. The basic framework is lacking. Acceptance is the basic framework. Once the acceptance is there in the background, these very simple methods will work wonders.

Osho (The Book of Secrets (Vigyan Bhairav Tantra, Vol. 1))

[alittlebitoftruthcan]

‘Beloved master, you talk about the difference between ‘knowing’ and ‘knowledge.’ But to become a master, do you not have to have ‘knowledge’ as well as ‘knowing’? It seems to me that you, in your talks, show much knowledge. Can this not be a part of the way for some?’ Nicholas Mosley, there is a great difference between knowledge and knowing. And to you, knowing may appear as knowledge because you are not acquainted with knowing at all; you know only knowledge. Hence you may find much knowledge in what I am saying, but it is not KNOWLEDGE to me, it is knowing to me. Knowing means my own experience; knowledge means something borrowed. And it is not necessary that my knowing should go against the knowing of Buddha or Jesus or Krishna. In fact, it cannot go against anybody’s knowing. Knowing is the same, the process is the same, whether Buddha knows or Zarathustra. It is the same. Knowing means you enter into your interiority, you move inwards, you reach to the very center of your being. You experience who you are… and in that very experience you know you ARE God, because only God exists. To say, ‘God is,’ is a tautology because God means ‘is’; ‘isness’ is God. Whatever I am saying here may appear to you as knowledge because it can be found in the Bible, in the Koran, in the Gita, in the Dhammapada. And you will think, ‘Of course, it is knowledge.’ It is not. The difference is subtle and delicate. One can know about love—libraries are full; thousands of books about love have been written. You can gather as much knowledge about love as possible. You can make an encyclopedia of love. You can become an encyclopedia of love. Still, if you have not experienced love, all that you know is rubbish, all that you know is verbal, intellectual; it has no existential value. Buddha used to say: It is like a man who goes on counting other people’s cows and buffaloes every day—and he himself has no cow, no buffalo. Counting other people’s cows and buffaloes you may become an expert in counting, you may become very reliable, but unless you have your own cow you will not be nourished by that counting. To know means to be silent, utterly silent, so you can hear the still, small voice within. To know means to drop the mind. When you are absolutely still, unmoving, nothing wavers in you, the doors open. You are part of this mysterious existence. You know it by becoming part of it, by becoming a participant in it. That is knowing. And once knowing has happened, then to read the Bible and the Koran and the Gita is beautiful, because then they all become witnesses. Otherwise you can read, you can repeat, but they are only words with no meaning, with no content. Knowledge is without content, empty shells with nothing inside. But if you have seen only knowledge, from the outside both will look almost the same. Knowledge comes through studying and knowing happens through meditation. The processes are different. In knowledge you have to go into words, into language, into scriptures. In knowing you have to go within yourself. The processes are not only different but polar opposites. In knowing, first you have to drop knowledge because that becomes a hindrance. First you have to know that ‘I don’t know.’ You have to become innocent. Jesus says: Unless you are as innocent as small children you will not enter into my kingdom of God. The clergyman was telling his guests a story when his little girl interrupted. ‘Daddy,’ she asked, ‘is it true or is it mere preaching?’ There is a great difference whether something is true or is just preaching—‘mere preaching.’ An old priest had to leave his village one Saturday—the day everyone goes to confession. He taught the new young priest who was taking over his job the necessary basics: ‘If a woman steals money from her husband—three ‘Ave Maria’ and two ‘Pater Noster’; if someone commits adultery—five ‘Ave Maria’ and three ‘Pater Noster’; for those who have been telling lies—one ‘Ave Maria’ and two ‘Pater Noster’, and so on.’ The young priest heard first the confession of a pretty village girl. ‘Father, I have committed a sin,’ the girl said. ‘What have you done-a, my child-a?’ asked the priest. ‘I have given the boy next door a blow job,’ she replied timidly. The young priest was puzzled because he had not been instructed about such a situation. At that moment, he saw the old priest passing by, his suitcase in hand, preparing to leave. Quickly he called out to the old man, ‘Father, Father, one moment please. There is a young-a girl-a here. What do I give her-a for a blow-a job?’ ‘Fifty dollars,’ replied the old priest. Knowledge is borrowed; knowing is yours, your own. It is authentic. Knowledge is information, knowing is transformation. You ask me, Nicholas, ‘You talk about the difference between knowing and knowledge. But to become a master, do you not have to have knowledge as well as knowing?’ Knowing is enough. To be a master, knowing is enough. ‘It seems to me,’ you say, ‘that you, in your talks, show much knowledge.’ I am not a master because of my knowledge, but in spite of it! I was a professor in the university. I had to struggle a great deal to get out of my knowledge. Still, something of it goes on lingering around me. Forgive me for that! But it has nothing to do with being a master. Jesus had no knowledge; he was more fortunate. He was not a professor in a university, he was just a poor carpenter’s son. Mohammed was fortunate; he was absolutely illiterate. I was unfortunate. I have suffered a lot from knowledge. My whole problem was how to get rid of it. That’s why I am so much concerned about you and I continuously insist on being aware of knowledge—don’t become knowledgeable. I am saying it because of my own experience. It is easy to renounce wealth, it is easy to renounce power, prestige, because they are outside things. The greatest problem is to renounce your knowledge because it goes so deep. It becomes almost a part of your being, it becomes so ingrained. You can escape to the Himalayas—the wife, the shop, the power, everything will be left behind, but not knowledge. It will be there with you wherever you go. It is not a shadow, it is something inside your skin. It is easy to get out of your skin; it is more difficult to get out of your knowledge. Hence I go on saying to you: Beware, beware of becoming knowledgeable. And there is a great tendency in the mind to become knowledgeable because it is very ego-fulfilling. But one need not be knowledgeable to become a master. If you are already knowledgeable, then put it aside. Become innocent again so that you can know on your own, and when you have known you can use your knowledge. It can be used, but only later on. Knowing comes first, then you can use your knowledge, but your use of knowledge will be totally different from the use of the scholars. That’s why MY interpretation of Jesus, Buddha, Mahavira, is totally different from the interpretations of scholars. It is bound to be so. Their interpretations are verbal, they are only logical interpretations. They are great argumentators, clever in hairsplitting. My interpretations are not argumentative, are not intellectual. My interpretations are paradoxical. If you are against me you can call them anti-intellectual; if you love me you can call them supra-intellectual. It depends on you. If you are against me, they are irrational; if you are in love with me, they are suprarational. If you are against me, they are self-contradictory; if you love me they are mysterious, paradoxical. Because when I say anything I am not concerned whether I am being true to Buddha or not. My concern is whether I am being true to myself or not. If I am true to myself I know that I must be true to Buddha; it can’t be otherwise. So I don’t take much care whether I am literally true to Buddha, to Jesus, or not. I take every freedom. Sometimes I change the stories because when I see that this story is not possible, it can’t happen to a buddha… sometimes I invent stories too. Once a great Buddhist scholar, Bhadant Anand Kausalyayan, came to see me. He said, ‘Everything you say is beautiful, but a few stories I have come across which I have not found in any scriptures.’ I asked him, ‘For example?’ He said, ‘For example, just the other day I was reading a beautiful story you have told: Buddha is passing down a street talking to his disciple, Ananda, and a fly sits on his head. He goes on talking and just moves his hand to scare away the fly, and then he stops suddenly in the middle of the road. The fly is gone, but he moves his hand again slowly as if the fly is there. Ananda is very much puzzled. He says, ‘What are you doing? The fly is no longer there!’ And Buddha says, ‘Yes, I know, but this is how I should have done it before. I continued to talk with you and automatically I allowed my hand to move. That is not right for me. I should move my hand with more awareness. So now I am doing it as I should have done.’’ Anand Kausalyayan said, ‘I have never come across this story. And I have read ALL the scriptures.’ I asked him, ‘But do you think the story is beautiful?’ He said, ‘The story is beautiful.’ Then I said, ‘It is perfectly right. Then why bother about the scriptures? Don’t you see a Buddhist flavor in it?’ He said, ‘I can see.’ ‘So that is the whole point!’ I am not functioning here as a man of knowledge, but only as a man of knowing.

Osho (The Dhammapada: The Way of the Buddha, Vol. 10)

[alittlebitoftruthcan]

Bliss is never knowledgeable, and a man of knowledge is never blissful. Only innocent people can be blissful, only children can be blissful. Those who don’t know, only they can be blissful. The more you know, the less is the possibility of being blissful. That is the meaning of the biblical story that Adam was turned out of the Garden of Eden—because he ate the fruit of the tree of knowledge; he became knowledgeable, he became a knower. He lost his innocence. He was no more a child… the ego entered. The ego always enters through knowledge. Knowledge is a very subtle possession, and knowledge separates you from existence. So if you can understand this and keep aware of it, don’t accumulate knowledge. And whenever you see that you have accumulated something, renounce it! There is no need to renounce anything if you can renounce knowledge. And that is the irony: people renounce everything, but they never renounce knowledge. Remain ignorant and innocent and you will again enter the Garden of Eden. Nobody can bar your way, and the doors are not closed to you. The biblical story is really of tremendous import. There are thousands of parables, but nothing to compare with it. It has great insight! Adam is not thrown out of heaven because he sinned—that’s what Christians go on saying. No. He has not been thrown out of heaven because he disobeyed; no—that too is not the true explanation. He became knowledgeable, he was no more innocent… he became corrupted. Knowledge corrupts. So if you can avoid knowledge, you will fall into deep peace and silence, and bliss. The word ABODHA has both meanings: it can mean innocent… it can mean ignorant. Ignorance is innocent, and innocence is ignorant. They are both two sides of the same coin, adverse and reverse. They are not separate. That’s why Jesus goes on insisting: ‘Unless you become like children, you will not enter the kingdom of God.’ And how can one become like a child? One becomes like a child when one renounces knowledge. In fact there is not much trouble in renouncing knowledge, because it is all bogus. In the very nature of things, knowledge is not possible. You cannot know anything. Ignorance is very fundamental, ignorance is eternal—it cannot be broken. All knowledge is on the surface, just go a little deeper and you will find it disappears. You say you know your wife, you know your girlfriend—what do you know? You say you know yourself—what do you know? Watch carefully each item that you claim you know, and sooner or later you will understand that you don’t know. Existence is not available to knowledge. It is closed… Adam has been thrown out. It is closed for knowledge. It is available for love but it is closed for knowledge. Love is innocent. So there is a way of knowing which is more like love than knowledge. When you love a person, you know, and yet you cannot claim knowledge. You know in a subtle way, yet the very claim that you know will be wrong—you cannot claim it. The object of your love remains mysterious—known, yet mysterious. And the whole existence can be your object of love. Sannyas is falling in love with existence. This is my message for you—continuously go on dropping knowledge, and remain innocent. Then you will be able to undo what Adam has done. Each man has to undo it—that’s what the biblical story says: that each man suffers because Adam committed something wrong… because each man is an Adam again. Each man has lived in the Garden of Eden in his childhood. It is not an historical story; it is a psychological story. Each child is born in that parable again: lives in innocence, enjoys blissfully all that is available, then one day suddenly loses that innocence—becomes corrupt, becomes knowledgeable. The society is the snake, the school is the snake, the college and the university is the snake. The snake was the first scholar of the world.

Osho (Blessed Are the Ignorant)

[alittlebitoftruthcan]

MY HEART, DRESS YOURSELF IN THE SPIRIT OF ALL WOMEN AND REVERSE YOUR NATURE AND HABITS. Patanjali calls his reversal PRATYAHAR—go back to the source. Mahavir calls this reversion PRATYA KRAMAN—come in, don’t go without; fall withinwards. Ordinarily your mind is future-oriented, always moving somewhere else, looking for God somewhere in the future. Bauls say He has been here from the very beginning. He is not in the future. He is the very cause, the source of all, so no need to seek Him in the future. Just fall deep down into your own being and you will find Him waiting for you to come home. He is already there, He is already the case. …AND REVERSE YOUR NATURE AND HABITS. What do they mean by reversing your habits and your nature? Ordinarily man is upside-down. Non-essential things have become very important to you, and you go on losing the essential. You go on gathering seashells and colored stones, not for a single moment becoming aware that you are losing your life. That is the only precious thing. I have heard… Mulla Nasrudin was stabbed by burglars, but before dying he wrote a note to his wife from the hospital. The last paragraph of it read, ‘I have been very fortunate because only the day before I had put all my money and negotiable bonds in my safety deposit box at the bank, so that I am losing practically nothing but my life.’ But life is all. What else is there? If you lose life and gain the whole world, what are you gaining? And if you gain your life and lose the whole world, nothing is lost. The Bauls say, ‘You will have to change your habits, you will almost have to reverse your nature.’ Right now you are going outward; you will have to go inward. Right now you are seeking God; you will have to allow Him to seek you. Right now you are attached to material things which have no intrinsic value; you will have to attach yourself to spiritual values which are really eternally valuable. Right now you go on fighting with life, struggling. Almost everyone believes in the survival of the fittest, so one goes on fighting and fighting and fighting. The Bauls say; ‘Love, don’t fight. God is never known through fighting. Nothing is achieved through fighting; only love opens the door.’ Right now we go on thinking that someday in the future we are going to be happy, joyful, celebrating, Bauls say, ‘You are fools! If you want to be happy, joyful, celebrating, nothing is lacking. Right now, this moment, dance; this moment, laugh. This moment is all there is; celebrate it. ‘People come to me and if I say to them, ‘Celebrate your life,’ they say, ‘Yes, that’s why we have come here: to learn how to create situations in which we can celebrate.’ But the situation is already there: trees go on celebrating, birds go on singing. What do they have?—no bank balance, no prestige, no power. They are not presidents or prime ministers. But have you ever seen trees or birds brooding, worried, thinking of the future? No, they simply live. What has happened to man? Bauls say, ‘Celebrate this moment.’ This is what Christ called conversion: a one-hundred-and-eighty-degree turn—less will not do. That’s what I call SANNYAS: a hundred-and-eighty-degree turn—less will not do. It is not a question of renouncing life, it is just a question of renouncing old habits. It is just a question of becoming more alert and seeing what is essential and what is not. If you go on choosing the essential, sooner or later you will reach to the essential man, what Bauls call ADHAR MANUSH. And the way to reach to the essential man is to be SAHAJA MANUSH, spontaneous man. Spontaneity should be the prayer, but we are so cunning and so clever. I stayed once with an efficiency expert. When we were going to sleep, he sat in his bed and he said, ‘Now I will pray.’ So I watched him to see what prayer he was doing. He looked at the sky and said, ‘Ditto.’ I was surprised: ‘What type of prayer is this?’ So I asked him, ‘If you are not offended, if you don’t mind, please tell me. I have heard many types of prayers, but ‘ditto’? This is something absolutely new.’ He said, ‘I say a prayer only once in a year, the first day of the year. And then what is the point of repeating the same prayer every day? I say ‘ditto’, and God must understand.’ Even prayer is calculation. Even in prayer people are so miserly. They cannot say something to God today. In fact, their cleverness is the basis of their stupidity; their cunningness is the cause of their idiocy. They are not intelligent. An intelligent person lives in the moment—very responsive. He allows his heart to move into prayer. He does not force anything upon the heart, he simply allows it to flow towards God. In fact, you should always remember that prayer is not to change the heart of God, prayer changes YOU. But people pray in such a way, as if they are giving advice to God: ‘Don’t do this, do this!’ All prayers, if reduced to the bare minimum, will mean that people are saying to God, ‘Please God, don’t let two plus two be four. Have compassion on me. This time at least make two plus two be five.’ Prayers are complaints, grumblings. Then the prayer does not exist. Prayer is not to change God; He needs no change. Prayer is to change yourself. But how can saying ‘ditto’ change you? If you say ‘ditto’, you remain ditto; there is no possibility. Let it be remembered always that prayer never changes God. There is no need to change Him. He is as He should be, and His existence is as it should be—perfect. The only change needed is within your own heart. Your prayer changes you. When you cry, tears come, or you sing and you dance, it changes YOU. Of course, when you are in a different mood, a feminine mood, God can come closer to you; you attract Him, you allow Him, you become an opening towards Him. Prayer is an opening towards God. It is putting your heart before Him so His presence can transform you. And this should be the way of the whole of your life. It is not a question of praying once a day or once a year or once in a lifetime. Prayer should become like breathing; it should be there each moment. The Baul never goes to the temple or to the mosque or to the gurudwara. Wherever he is, he is in prayer.

Osho

[alittlebitoftruthcan]

‘Beloved Osho, I am quaking inside as I write this question. My girlfriend wants to be a Zen master. She does not have a Zen stick but shakes pretty good tail feathers when she gets ruffled. So far I’ve been fighting her for my small portion of the truth. Since your statement the other night about wanting many women masters, I thought maybe I should just give up my fight and totally surrender, become absolutely, totally henpecked!’ Satyam Ambhoj, I agree with you on that question. Just one thing I have to remind you, that you may be thinking that you have to become henpecked; the reality is that once you are in the hands of a girl, you are nowhere, nobody, just a henpecked husband! Just because of you, I am introducing the phrase ‘henpecked boyfriend’, because boyfriends think this is all about husbands. It is not a question of husbands. It is just the very nature of relationship with a woman: she is the master. But she is clever enough to let you pretend that you are the master. You are saying, ‘I am quaking inside as I write this question. My girlfriend…’ there is no such person as ‘girlfriend’; there are only girl enemies… what nonsense are you talking? ‘…wants to be a Zen master.’ So what is wrong in it? Every woman is a born Zen master. That’s why there are so very few well-known women masters, because if EVERY woman is a master… It is the poor man… all men are not masters; only once in a while a Gautam Buddha, so you can count them on your fingers. But as far as women are concerned, the whole ocean… And you are saying, ‘She does not have a Zen stick.’ Don’t be worried, I will supply. I have a Zen stick which I never use, so just find out from Anando where the Zen stick is and give it to your girl-enemy. You are saying, ‘So far I have been fighting her for my small portion of the truth.’ Don’t fight. Nobody can have any portion of truth. Either one has the whole of it or one has none. Just please give it up, why torture yourself? Truth cannot be divided. And you are not asking much, just a small portion, but a woman and particularly a woman who is my disciple is absolutely non-compromising. She has put you right in your place. You are asking ME! And the thing has happened long before… ‘Since your statement the other night about wanting many women masters, I thought maybe I should just give up my fight and totally surrender, become absolutely henpecked.’ A tremendously great insight! Almost a revelation! Hymie Goldberg is drunk again, sniffing and spluttering in the bar. ‘For eighteen years,’ he says to his friend Moishe, ‘for eighteen years, me and my wife were the happiest people in the world!’ ‘What happened?’ asks Moishe. ‘Then,’ sobs Hymie, ‘we met!’ ‘I have been thinking it over, dear,’ says Hymie Goldberg, ‘and I want you to know that I have decided to agree with you.’ ‘It won’t do any good,’ snaps Becky, ‘because I have just changed my mind.’ To live with a woman is the world’s worst horror. Satyam Ambhoj, to be totally and absolutely henpecked is a great experience because then there is absolute peace. Rather than renouncing women and going to the Himalayas… where nobody knows, you may come across another woman, because these creatures are found everywhere. And their faces differ, their bodies differ, but under the bonnet every car is the same. So you can look at the bonnet and think that this is somebody else: ‘Perhaps this is the right woman, she is born just for me. By god, I have found her!’ But your happiness will not last even for twelve hours. Once the woman is certain that she has got hold of you, you will be surprised, that ‘This is a totally different woman, but behaving exactly like the woman I have renounced!’ I have heard of a man in California who married eight times. And each time, after three months he found that although the woman is different, everything else is the same. The same quarrel, the same fight, the same jealousy, the same demand. And the eighth time, it was a miracle: he married a woman whom he had married one time before also, but it was such a long time before that he had forgotten her. After three days he by and by recovered and he remembered: ‘It seems I have seen you somewhere.’ The woman said, ‘I have also seen you somewhere! I have given you enough rope; now there is no question of any divorce. I have been waiting, where will you go? Finally, you will have to come back to me because every woman will do the things I am doing. In fact, you must have been remembering me on the way: ‘The first woman was far better.’’ It is the nature of the mind that it forgets that which is not very good and only remembers that which is beautiful. As time passes, the past becomes golden. ‘Those days were totally different…’ And certainly he did not divorce her again, because what is the point? Unnecessarily going to the court, being tortured by the judges and the attorneys, and finally ending up with another woman. Those who have escaped from the world have not escaped from the world, they were escaping from the woman. This is perfectly good for a meditative man like you, Satyam Ambhoj, to surrender totally. Flat on the ground, Hindu style! Touching the feet of the girl enemy, and saying to her that ‘I am your servant. You are my master. You order and I will follow.’ And you will be surprised how much peace… I think not only you but many others are going to do the same, because everybody is in search of peace. And such a simple Hindu style! Flat on the ground, putting your head on the feet of the enemy. Christians could not understand what Jesus was saying: ‘Love your enemy.’ I am giving it for the first time the right interpretation.

Osho

[alittlebitoftruthcan]

If you cannot understand tantra, then yoga is for you. If you can understand tantra, then don’t bother about small teachings. When the great vehicle is there, why bother about small boats? In Buddhism, there are two sects. The names of the sects are very very significant. One sect is known as Hinayana, the small vehicle; it is the path of yoga, a small boat: you alone can sit in it, you cannot have anybody else in it, it is so small. The yogi moves alone. Hinayana means the very small boat. And then there is another sect of Buddhists that is called Mahayana, the great boat, the great vehicle. Millions can enter into it, the whole world can be absorbed into it. Mahayana is the path of tantra and Hinayana is the path of yoga. Tilopa is a Mahayanist, a man who believes in the great vehicle, the great principle. Small boats are for egoistic people who cannot tolerate anybody else in the boat, who can only be alone, who are great condemners, who look at the other always with condemnation. ‘You—and trying to reach there? You cannot reach, it is very difficult, only rare persons reach.’ They will not allow you to enter in the boat. Mahayana has a deep love for all. Everybody can enter. In fact, no conditions exist.   People come to me and they say, ‘You give sannyas to everybody and anybody?’ Sannyas has not been given that way ever. It is for the first time in the whole history of the world that I give sannyas without any conditions. Sannyas has been always for very egoistic people: the otherworldly, the condemners, the poisoners, who say everything is wrong, everybody is wrong, this whole life is a sin; who have a look always in their eyes of holier-than-you—you are always condemned, hell is for you. They are great sannyasins; they have renounced the world, the world of sin and dirt and poison, and you are still in it. The great egoists have been the sannyasins. For the first time I have allowed everybody, I have opened the door. In fact I have thrown the door completely. Now it cannot be closed, now anybody and everybody is welcome. Why?—because my attitude is that of tantra, it is not of yoga. I talk on Patanjali also for those who are not able to comprehend tantra; otherwise, my attitude is that of tantra—everybody is welcome. When God welcomes you, who am I…? When the whole world supports you and the existence tolerates you, not only tolerates, gives you energy and life…? Even if you are committing sin, existence never says, ‘No, no more energy for you. Now you cannot get any more gas. Stop! You are doing too much nonsense.’ No. The energy goes on being given. There is never any gas-crisis; the existence goes on supporting you. It happened: A Mohammedan mystic, Junnaid, once asked God about one of his neighbors, ‘This man is so evil and he is creating so much mischief for the whole village, and people come to me and they say, ‘You ask your God, pray to God, if He can get rid of this man.’’ And Junnaid heard in his prayer the voice: ‘When I am accepting him, who are you to reject him?’ And Junnaid has written in his autobiography, ‘Never again did I ask Him such a thing, because it was really foolish of me. If He has given birth to this man, if He is still helping him to be alive, not only alive but flourishing, blooming, then who am I?’ The existence gives you life unconditionally. I give you sannyas unconditionally. If the existence hopes about you so infinitely that you cannot destroy its hope, who am I…? Tantra is for all. It is not for the chosen few. It became a path for the chosen few because everybody won’t understand it, but it is not for the chosen few—it is for all; it is for everybody who is ready to take the jump.

Osho