Ecstasy - The Forgotten Language ~ Osho

Discourse 3: Natural, Spontaneous, Aware

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Kabīr (1440–1518) was a mystic poet and saint of India, whose writings have greatly influenced the Bhakti movement. The name Kabir comes from Arabic al-Kabīr which means 'The Great' - the 37th name of God in Islam.

Part 1 - Ecstasy - The Forgotten Language, Discourse 3 ~ Osho

21 June 2012 - Wellbeing Meditation Kingston and New Malden

LIFE IS DIALECTICAL. It is more Hegelian than Aristotelean because it consists of the opposites. Without the opposites existence is impossible – day and night, life and death, summer and winter. Life is so vast it can contain contradictions, and yet life in itself is not contradictory. There is harmony in the contradictions; the contradictions are complementary.

This is one of the most fundamental things to be understood. If you miss it you will miss the whole message of Kabir – and you will miss the whole message of religion. And it is very difficult to understand it because our minds have been trained in a simple logic, nondialectical logic. We have been told, we have been taught that the opposites never meet. We have been taught and told that the opposites are REALLY opposites. That is not true. Can you think of love existing without hate? And can you think there is any possibility for life without death? It is not even conceivable that good can exist without bad. God needs the devil. Without the devil God cannot be. The opposites only appear to be opposites because our understanding is not very deep yet. You inhale and exhale, and there is a rhythm and a harmony. Your inhalation.is not against exhalation, neither is your exhalation against your inhalation. They are both part of one process. The pendulumswings from inhalation to exhalation. And you exist just between the two – in the balance, in the harmony.

A rich life is the life of harmony. A rich life is the life of a subtle synthesis. There are two types of poor people in the world. People who know only indulgence are poor because they have not known renunciation. And people who know only renunciation, they are poor; they have not known indulgence. If there is a subtle balance between indulgence and renunciation, in that very balance there is a transcendence; you go beyond the dual. That’s why I say life is more Hegelian. Hegel’s understanding is truer, closer to life than Aristotle’s. Hegel says life moves from thesis to antithesis to synthesis; then the synthesis becomes a thesis again. Once the thesis is there, antithesis is created; again they start creating a new balance; a higher synthesis arrives. That’s how life moves. In each single detail, life moves through contradictions, just as the bird has two wings and you have two legs and in your head there are two brains – contradicting each other and complementing each other – the left brain and the right brain, reason and intuition, the feminine and the masculine. And there is a possibility of a synthesis. This synthesis is the goal of all religion, of all mysticism, of all yoga. Yoga means meeting, meeting of the opposites; it is a union.

We call the world the universe; we don’t call it the MULTIverse. We call it the universe because it is one. Still the oneness has multiplicity in it, variety, distinctions, differences. The oneness is not a monotonous oneness. The oneness is not dead; it is alive. And the oneness is not static; it is dynamic.Today’s sayings of Kabir have to be understood with this background. They are of tremendous



He asks one of the most significant question: How can I renounce the world? How can I renounce? The question is very significant because every seeker, one day or other, comes across it. You have

lived in the world – you have known the misery of it, the agony of it, the frustration of it, the anxiety, the anguish. You are torn apart by it, you are fragmented by it, you are no longer a whole, you have

lost all your peace; naturally, renunciation becomes very, very attractive. Renounce the world; there is misery, conflict, agony. But Kabir asks, ”How is it possible to renounce? Who will renounce it?” The renouncer will remain there – and the renouncer is the world because the ego is the world. You can go away, but you will still be there and you will create your world again and again. You are the world. You can move from the marketplace to the monastery: and in the monastery the same politics will enter, and in the monastery the same hierarchy, and in the monastery the same conflict and the same ambition; and you will create the marketplace again.

It is natural, because you can renounce the world, but how can you renounce yourself? You will carry all the seeds of your mind within you. All your ambition, competition, comparison, all your ego trips you will carry with yourself. You were trying to become richer in the world, you wanted to show to the world ”I am the topmost rich man”; or you were trying to achieve a political post and you wanted to prove to the world ”I am something.” All inferior people go on trying to prove that they are something. All ambition arises out of an inferiority complex. It is very rare to come across a politician who is intelligent. It is very rare to come across a rich person who is intelligent, very, very difficult. Because an intelligent person, by his very intelligence, becomes noncompetitive. Intelligence is noncompetitive. Intelligence can see the whole absurdity of it. Intelligence can see ”I am myself and there is no need to compare myself with anybody else. I am neither higher nor lower. Not that I am just like the others – I am different – but there is no higher and lower.”

We are all different and unique human beings, but nobody is lower and nobody is higher – and the whole effort to become higher is stupid.

Part 2 - Ecstasy - The Forgotten Language, Discourse 3 ~ Osho

28 June 2012 - Wellbeing Meditation Kingston and New Malden

Kabir says, ” TELL ME, BROTHER, HOW CAN I RENOUNCE MAYA?” – how can I renounce this illusion? – because I am the base, the root cause of all illusion. This ”I” is my world, so wherever I will go, whatsoever I will do, this ”I” will come again from the back door.

The world cannot be renounced. Renunciation is a desperate effort of a person who has indulged too much, but it is not very wise. Indulgence is foolish, renunciation too. The wise man finds the harmony. He neither indulges nor renounces. He simply becomes aware of the whole situation. He does not bother to escape from the world; he starts becoming aware of his ego which projects the world. And just by becoming aware of all the hidden desires of the ego, those desires disappear.

The more light enters in your being, the more aware you become, the less and less competition. Not that you renounce, not that you make any effort to renounce. Just the very understanding becomes a subtle light in your being and you start laughing at all the foolish competitions, comparisons, evaluations that you have been doing – and you have been suffering for.

Remember, renunciation is of the same stupid mind. Nothing has changed. One day you were just seeking more and more indulgence – more and more money, more and more women and men. Now you have become afraid and you start escaping, running away from the world, but your stupidity has not changed. Your inner being remains the same. You are trying to do the impossible.

Unless your innermost core changes, is transformed becomes luminous with a new light and new awareness, it is impossible. The change cannot happen. The change does not happen from the outside; the change has to happen somewhere in the inside. Then the glow spreads all over. I have heard about a despondent fellow who sought the advice of the city’s most fashionable – and

expensive – analyst. ”You have acute melancholia,” the analyst informed him. ”The circus is in town this week. Go to it. It may give you some laughs.”

”Your advice is worthless,” mourned the despondent one. ”I am the top clown there.” Now, you can even make others laugh, and you may be crying within yourself. You can be the topmost clown in the circus, and yet you can be absolutely depressed.

You can look like something which you are not; it is very easy. You can pretend to be a saint and you can remain the same miserable self inside. You can even pretend that you are very happy – in fact that’s what everybody is doing. You can go on pretending. Others may be befooled, but how can you befool yourself?

Changing outward things won’t be of much help, and by and by you will become more and more pseudo and you will lose contact with your real feelings. For example, an angry man can repress his anger; he can even pretend to become passionate. A man who has no love in his being can show and act and exhibit that he is a very loving person. Maybe somebody else is deceived for a time – not for long – but how can you deceive yourself? You will know all the time, all the while, that there is anger, there is fire in you and poison. And that poison will go on destroying your peace, destroying your being. That poison will go on killing you. Your smiles which are painted on the surface are of no help – unless a laughter arises from your heart.

Kabir says renunciation will be of the outside. How can you change the inside through a change of the outside? It is not so easy. You will become a false holy man.

I have heard:

An actress who had received a magnificent diamond necklace as a gift from her admirer – one of those Greek shipping magnates – hit upon what she thought was a foolproof device for safeguarding it. She simply left it conspicuously open on her dressing table when she went out, with a note nearby reading,”This is just an imitation, dear burglar. The original is stashed carefully away in my safe-deposit box.” One night, however, she returned to find the necklace gone. In its place was this penciled message: ”Thanks, lady – the substitute is just what I wanted. I am a substitute myself. The burglar who usually cases this hotel is away on vacation.”

The people you see in the marketplace are substitutes, and the people you see in your monasteries and ashramas and temples, they are also substitutes. Nobody seems to be real and authentic. It is very difficult to come across a real man. The world has become so false. And why has it become so false? Because we are trying to do something which is not possible. What we are trying to do is: we are trying to be happy by pretending happiness, we are trying to be loving by pretending lovingness, we are trying to be holy by pretending holiness. We are trying to paint our faces and wear masks – to know our original face. This is impossible. This is more impossible than this story I have heard: A very ugly girl was sitting at the beach, when the waves washed a bottle at her feet. She opened it – and out blew a huge genie in a billow of smoke. ”I have been a prisoner in this bottle for five thousand years,” cried the genie, ”and now you have freed me. As a reward, I will fulfill any wish you make.” Ecstatic, the ugly girl announced, ”I want a figure like Sophia Loren, a face like Elizabeth Taylor, and legs like Ginger Rogers.” The genie looked her over carefully, then sighed, ”Baby, just put me back in the bottle.”

But I say to you, this may be impossible, but humanity has been trying to do the even more impossible. The most impossible thing is to come to the real through the false, to come to the authentic through the pseudo. It is impossible. It cannot be done. And down through the centuries humanity has tried to do it. And your so-called religions have been helping people to become more and more false. The whole world is full of false people.

Hence you are missing the ecstasy that life can give to you, that life is meant to give to you. You are missing all that is beautiful, true, all that is good, and all that is constantly showering on you.