The sage does not hoard. Having bestowed all he has on others, he has yet more. Having given all he has to others, he is richer still.
Transcendentalism and all forms of phenomenalistic magic are but blind alleys--outgrowths of Atlantean sorcery; and those who forsake the straight path of philosophy to wander therein almost invariably fall victims to their imprudence. Man, incapable of controlling his own appetites, is not equal to the task of governing the fiery and tempestuous elemental spirits.
The Book of Changes is one of the pillars of the Chinese thought, which corresponds to the philosophically developed evolution of the divinatory process, perfectly integrated in a cultural context inaugurated at the origin of human presence in the country. Through that context, ultimately, there was an attempt to reduce the understanding of the universe to certain linear symbolic schemes that might be able to translate natural rhythms in mutations from one situation from one situation to the other. Why use the tortoise in the advanced stage of the divinatory process? Because Chinese thought makes use of schemes and basic geometric figures to symbolize the cosmos. The Circle that encompasses all was the Sky; the Square, inscribed within the Circle, was the emblem of the Earth. The tortoise has a rounded shell and its ventral plastron resembles a square. It symbolizes, thus, Space, while its longevity represents Time. Divinatory science was used for every aspect of life: wars, hunts, weather forecasts, sacrifices. However, once the linear six-degree scheme was made through the use of heated sticks over bones and shells, the Chinese felt the need to record the foretelling circumstances. The aim was to create a sort of jurisprudence. If in the Neolithic period there were certain protographs engraved on clay pieces representing emblematic clan or divine figures, certainly the Bronze Age (Yin phase of the Shang dynasty – thirty-five centuries ago) shows us a writing system perfectly arranged as the foundation of today’s ideograms. There is absolutely no evidence of a progressive genesis, nor any record of an evolution process that may connect primitive writing to the stage of writing established as such. In that case, we are led to think that there was no such a gradual process of genesis and development. Why? The Chinese graphic system was invented at once, as a one block, as a language that served the foretelling process. It was fabricated from laws of construction ranging from primitive graphics to others derived from them. In the sui generic context of the Chinese writing system, graphics are imbued of complete meanings. In the other systems, written signs – whether ideographic or phonetic – only codify words from the spoken language, which they always refer to, and it is the spoken words that provide meaning to writing. It is the contrary in China: graphs have a meaning, and pronunciation has the mere function of oral codifying. An ancient Chinese text will not be understood if recited orally: it must be read in order to be understood, because the semiotic function (the creation of meaning) belongs to the graphs only, artificially created to allow the recording of facts related to foretelling and not to play the role of written codification found in the regular use of an oral language.
A famous Zen koan is also a question: what is the sound of one hand clapping? The inquiring mind is like an intellectual obsession, like a state of creative fury, when all mingle and fuse. The outcome of this state is ecstasy, a transcendence of subjectivity and objectivity, a state which indeed cannot be described – and should not, because it is beyond categories and words. Enlightenment is rooted in awareness, the very core of spirituality. Spirituality is awareness, awareness, awareness, awareness, awareness, awareness. Awareness and seeing are, of course, closely linked: one is impossible without the other. Spirituality is about seeing. It’s not about earning or achieving. It’s about relationship rather than results or requirements. Once you see, the rest follows. Awareness is sacrificed in the quest for information. Obtuse models and obsessive quantification prevents from noticing anything or anybody one is not expecting to see. Blindness is praised as a virtue. This is a taken for granted mode of thinking, similar to a common state of mind of the person unaware of their spiritual potential. The unspiritual people tend to move their self into the periphery of their personality – to the sensation part of it. They feel and think and through these acts they identify themselves as themselves. The centre of such a human being’s personality is left empty and void, like a black hole, feeding on energy that can only be obtained through the supply of more and more gratifying sensation. Through awareness the self can be moved back into the centre, and thus filling the inner void and becoming Consciousness. The person does not need to identify themselves with the incidental and false personality anymore; he or she is free to feel present and whole. Awareness thus helps us fill the inner void that is due to the dislocation of the self, with what really belongs there – our consciousness, a source of powerful spiritual, psychological, and corporal energy. It makes the person free to experience the world instead of waste energy on building psychological fortresses serving to protect the vulnerable marginalized self, or to seek endless gratification. But what does it mean in practical terms? In one story awareness is presented in the following way: “When out on a picnic, the Master said, “Do you want to know what the Enlightened is like? Look at those birds flying over the lake.” While everyone watched, the Master exclaimed: “They cast a reflection on the water that they have no awareness of – and the lake has no attachment to.”
Ein schlimmes Streßmoment ist der Zeitdruck. Lao-tse schon sagt dazu in seinen Anweisungen im Tao-Te-King: „Tue nichts, und alles ist getan!“ – Wer sich ruhig hinsetzt und meditiert, tritt aus dem Druck heraus. Wer sich wirklich jeden Tag zur Kontemplation Zeit nimmt, kann die Fülle des Jetzt erfahren und alle Dinge mit größerer Gelassenheit erledigen.
Wir nehmen die physischen Energien als etwas Selbstverständliches hin. Aber wir wissen heute, dass es feinstoffliche Energien gibt, die nicht weniger wirksam sind. Manche erfahren diese feinstofflichen Energien auf der physischen Ebene. Schütteln, Prickeln, Zuckungen können ungewollt und unkontrollierbar auftreten. Manche Energien reichen über den physischen Körper hinaus. Telekinese, Telepathie, Präkognition usw. Das sind einige sehr auffällige Energiedemonstrationen. Daneben gibt es die unauffälligen und unmessbaren Energiephänomene.
Diese Energie strahlt durch unsere Hände und durch unseren ganzen Körper, wenn wir uns positiv einer Person oder Situation zuwenden. Jede positive Energie, die wir aussenden, stärkt auch uns selber. Segnen oder positive Energie kann man mit Worten, mit Handauflegung, aber auch mit einem Mantra oder einer Gebetsgebärde vermitteln.
Alle esoterischen Wege kennen diese heilenden Kräfte. Das universale Bewusstsein ist kreativ. Es ist auch heilend. Es ist eine transformierende Energie, die jedem Wesen innewohnt. Manche Menschen können sie stärker aktivieren als andere, je nachdem, wie weit die Barrieren zwischen der Egostruktur und dem Universellen Bewusstsein geschwunden sind.
I love very few books; I can count them on my fingers....
THUS SPAKE ZARATHUSTRA will be the first on my list.
THE BROTHERS KARAMAZOV is the second.
Third is THE BOOK OF MIRDAD.
Fourth is JONATHAN LIVINGSTON SEAGULL.
The fifth book is TAO TE CHING by Lao Tzu.
The sixth is THE PARABLES OF CHUANG TZU. He was the most lovable man, and this is the most lovable book.
Seventh is THE SERMON ON THE MOUNT -- only THE SERMON ON THE MOUNT not the whole Bible. The whole Bible is just bullshit except THE SERMON ON THE MOUNT.
The eighth, BHAGAVADGITA -- the divine song of Krishna. By the way 'Christ' is only a mispronunciation of 'Krishna' just as 'Zoroaster' is of 'Zarathustra'. 'Krishna' means the highest state of consciousness, and the song of Krishna, the BHAGAVADGITA, reaches to the ultimate heights of being.
The little red man woke up, opened up his little red curtains and looked out at the little red sunrise. He showered in his little red bathroom, put on his little red clothes and left his little red house. Getting into his little red car, he drove through the little red town to his little red office block. There he went up in the little red elevator to the tenth floor, walked along the little red corridor and entered his little red office. He sat down at his little red desk and read his little red newspaper. Deciding that his life was too boring to live any more, he took out a little red knife and slashed his little red wrists.
Ten minutes later his little red secretary entered his little red office and found her little red boss covered in little red blood. She grabbed the little red telephone and phoned the little red hospital. Soon a little red ambulance arrived. The little red attendants rushed into the little red office, put the little red man on a little red stretcher and raced across the little red town to the little red hospital. Quickly they carried the little red man into the little red operating theater and placed him on a little red table.
One minute later the door to the little red operating theater opened and in walked a little green man. "Sorry!" he said. "I seem to have walked into the wrong joke!"
This is not a place for you -- little red world, and you are a green man here!
The Rishis of the Upanishads never attached their names to their teachings. Therefore they have not been able to connect the Vedas with any person. Rather they have always known that they are not the creation of a human mind. This has however, given rise to many foolish conjectures also. People began to say that God himself wrote the Vedas. The actual fact is, those who wrote the Vedas were very much human but they did not understand themselves to be the originators. Their ego was completely annihilated and hence they had no cause to feel themselves as the writers of the Vedas. If such a person was questioned, he would say, "God makes me write," or "God writes." It is because they were completely oblivious of the feeling or doer-ship due to the extinction of ego, that they could say that the Vedas are not written by man, that the Vedas are the work of the Divine. Whenever there has been a revelation of the highest Truth in the world, it has never been through a mortal being. Whoever revealed them, had no idea of doer-ship. And wherever the doer is conscious of his action, truth becomes changed and deformed; then beauty turns into ugliness and love into hatred. Lao Tzu says that the sage performs no action nor conveys his message through words and yet he works. Lao Tzu stands, sits, he walks, he sleeps, he begs for alms and goes from place to place. If anyone asks of him he gives him knowledge. Lao Tzu accomplishes all tasks but he does not delude himself that he is doing something for the world.
One very famous Indian politician, Doctor Govindadas was in the parliament perhaps the longest time in the whole history of humanity: from 1914 till he died in 1978, he remained continuously, without a single gap, a member of parliament. He was the richest man in the whole state of Madhya Pradesh. His father was given the title of raja, king; although he was not a king, he had so much land, and so many properties -- one third of the houses of the whole city of Jabalpur, which is ten times bigger than Portland, belonged to him. He had so much land that the British government thought it perfectly right to give him the title. And he was helping the British government, so he was called Raja Gokuldas, and his house was not called a house, it was called Gokuldas Palace. Govindadas was Gokuldas' eldest son -- a very mediocre mind. He was very kind and friendly to Osho and very respectful too. He was very old but he used to come every day whenever he was in Jabalpur. Whenever the parliament was not in session he was in Jabalpur; otherwise he was in New Delhi. Whenever he was in Jabalpur, in the morning from eight to eleven, his limousine was standing in front of Oshos door, every day religiously. Anybody wanting to meet him between eight and eleven need not go anywhere; he had just to stand outside Oshos gate. What was happening in those three hours? He used to come there with his secretary, his steno. He would ask Osho a question, Osho would answer, and the steno would write it in shorthand. Then he published in his own name everything that Osho said. Govindadas has published books, two books; not a single word is his. Yes, there are a few words from the secretary. Osho was puzzled when he saw those books -- and he presented them to Osho. He looked inside ... he knew that this was going to happen, it was happening every day -- in newspapers he was publishing Oshos answers all over India. He was president of the Hindi language's most prestigious institution, HINDI SAHITYA SAMMELAN; he was the president of that. Once Mahatma Gandhi was president of that, so you can understand the prestige of the institution. Govindadas was president for almost twenty years, and he was the main proponent in the parliament that Hindi should become the national language. And he made Hindi the national language, at least in the constitution. It is not functioning -- English still functions as the national language -- but he put it in the constitution. He was known all over the country. Every newspaper, every news magazine, was publishing his articles -- and they were Oshos answers! But Osho was puzzled, because once in a while there would be a quotation from Tulsidas, Surdas, Kabirdas. Osho could not believe that he had even the intelligence to put the quotation in the right place, in the right context. So Osho asked his steno one day when he was staying in Delhi in Govindadas's house. He asked his steno, "Shrivastava, everything else is perfectly right; I just wonder about these -- Surdas, Tulsidas, Kabirdas -- how Seth Govindadas manages to put them ..." He said, "Seth Govindadas? I put them in." Osho said, "Who told you to put them in?" He said, "He says that at least something should be put from our side too." Osho said, "I am not going to tell anybody, but just to deceive me, these two lines of Kabirdas in the whole question? You have been putting them in and you think I will be deceived?" He said, "I had to work hard, looking into Kabirdas' collection to find some lines which could fit somewhere in your question." Osho said, "You are a fool; you should have asked me. When your master can steal the whole article, you, being his steno, should at least learn this much politics. You could have said to me, `Just give me two or three quotations so that I can fit them in.' In future don't bother yourself." He was a poor man, and where would he find Kabirdas, and something very relevant to Osho? So Osho used to give quotations to Shrivastava and say, "These are the lines you fit in so Govindadas remains happy." Why did Osho want him to remain happy? He was helpful to him. Osho was continually out of town without any leave from the university. Govindadas' limousine standing in front of Oshos door was enough. The vice-chancellor was afraid of Osho because Govindadas was a powerful man; the vice-chancellor could be immediately transferred, removed -- just a hint from Osho was enough. The professors were afraid. They were really puzzled why every day Govindadas was hypnotized; he spent three hours with Osho every day. And he started bringing other politicians. He introduced Osho to every chief minister, every cabinet minister in the central government, because they all were his guests in Jabalpur. Jawaharlal used to be his guest in Jabalpur. He introduced Osho to almost all the politicians. He even arranged for a small group of important members to meet Osho in parliament house itself. Govindadas was helpful, so Osho said, "There is no problem. And it does not matter whose name goes on the articles. The question reaches to thousands of people. The answer reaches to thousands of people. That is important; my name or Govindadas's name, it does not matter. What matters is the matter." This man remained continuously in contact with Osho for almost ten years, and when Osho told him, "We are strangers," he said, "What are you saying? We have known each other for ten years." Osho said, "We don't know each other. I know your name, Govindadas; it has been given by your father. The doctorate you have received from the university. I know how much value that doctorate has, and why you have been given that doctorate -- because it was you who proposed the vice-chancellor. Now the vice-chancellor has to pay you back with the doctorate. The vice-chancellor is your man, and if he manages to give you a doctorate there is no wonder in it. Your D.Litt is absolutely bogus." He had written almost one hundred dramas. He was in competition with George Bernard Shaw because George Bernard Shaw was the great drama writer and he had written one hundred dramas. So Seth Govindadas was also a great drama writer of Hindi language -- a hundred dramas. And he was not capable of writing a single drama! He was not capable of even writing a single speech -- his speeches were written by that poor Shrivastava. Govindadas has published one hundred dramas. By and by Osho came to know those people who had written them -- for money -- poor people, poor teachers, professors. So Osho told Govindadas, "I know what your D.Litt is: one hundred dramas, and none is written by you. Now I can say it authoritatively, because you go on publishing articles, and now you have published two books without even telling me, `I am going to put your answers in these books.' And they are nothing but my answers -- there is nothing else." So Osho said to him, "Doctor Govindadas, I also have such a doctor in my village -- Doctor Sunderlal. I have given him the doctorate. He has not written one hundred dramas, neither have you. Just the way you believe you are a doctor, he believes he is a doctor. And I don't think there is much difference of quality in your minds, because seth is a title ..." Before he became a doctor he was known all over the country as Seth Govindadas. Seth is a title, it comes from an ancient Sanskrit word, shreshth. Shreshth means the superior one; from shreshth it became shreshthi and from shreshthi it became seth. In Rajasthani sethi, sethia -- it went on changing. But it is a title. So when Govindadas became a doctor he started writing "Doctor Seth Govindadas." It was Pandit Jawaharlal Nehru who told him, "Govindadas, two titles are never written in front of a name. Either you write "Seth," then you can write "D.Litt" behind, but if you write "Doctor" in front then you cannot write "Seth." So he asked Osho what to do. Osho said, "There is no problem. You write "Doctor (Seth) Govindadas." So he said, "Great!" And that's how later on he did it for the rest of his life: "Doctor (Seth) Govindadas." He could not leave out that seth either. And when Jawaharlal saw those brackets, he said, "Who has suggested these brackets to you? Can't you leave out that seth, or put it at the end?" He said, "I cannot leave it out. It is one of my great friends who has suggested it to me, and he cannot be wrong. The brackets are perfectly right." Jawaharlal said, "To me there is no problem. You write whatsoever you want, but two titles in front simply make you a laughingstock." Govindadas again asked Osho what to do. Osho said, "You don't be bothered by Jawaharlal; the brackets are meaningless. The brackets simply mean "underground": doctor aboveground and seth underground -- and you are both. Tell Jawaharlal clearly, `I am both. If people don't write two titles in front, the simple reason is they don't have them. There is no other reason; they don't have them. I have got two titles so I have to write them.'" What is the difference? But so much attachment to names, titles, professions, religions -- and this is all your identity. And behind all this brown bag is lost your original face.
Delhi war nicht immer die Hauptstadt Indiens, spielte aber eine extrem wichtige Rolle in der indischen Geschichte. Viele Eroberer sind hier einmarschiert, auch der persische Herrscher Nadir Shah, der die Stadt 1739 einsackte und den Kohinoor-Diamanten (heute ein Teil der britischen Kronjuwelen) und den berühmten Pfauenthron in den Iran karrte. Die Briten eroberten Delhi 1803, aber beim Sepoy-Aufstand 1857 war hier das Zentrum des Widerstands.
Dem heutigen Delhi gingen mindestens acht Städte voraus. Das alte Sprichwort, wonach jeder, der in Delhi eine neue Stadt gründet, diese schnell wieder verlieren wird, ist bisher jedes Mal wahr geworden – zuletzt für die Briten, die es hier nur auf 16 Jahre brachten.
Delhis erste vier Vorläufer lagen weiter südlich, etwa dort, wo heute der Qutb Minar steht. Die Siedlung Indraprastha, die schon im 3000 Jahre alten Epos Mahabharata erwähnt wird, ist die früheste bekannte Inkarnation Delhis. Sie lag in der Nähe des heutigen Purana Qila. Zu Beginn des zwölften Jahrhunderts befand sich das letzte Hindu-Königreich Delhis in der Nachbarschaft des Qutb Minar.
Auf diese Stadt folgte Siri, erbaut im zwölften Jahrhundert von Ala-ud-din beim heutigen Hauz Khas. Die dritte Vorstufe von Delhi war Tughluquabad, das heute nur noch aus Ruinen besteht. Das vierte Delhi entstand im 14. Jahrhundert und war ebenfalls eine Schöpfung der Tughluks. Sie hieß Jahanpanah und stand auch nahe des Qutb Minar.
Das fünfte Delhi, Firozabad, lag in Firoz Shah Kotla im heutigen New Delhi. In seinen Ruinen findet man eine Aschoka-Säule, die von einem anderen Ort hierher gebracht wurde, und die Spuren einer Moschee, in der Timur Lenk während seines Angriffs auf Indien betete.
God can connect with you only when you have power. Right now you are powerless; there is no possibility of any communion between you and God. Power can only be connected with power. Powerlessness cannot be connected with power. Only the same can meet the same. You have to be something of the divine in your own right; then only do you earn, do you deserve that God should communicate with you. Then you become wise, exalted -- exalted by existence itself. Society may not respect you, society may condemn you, society may crucify you, but who cares about society? Society is man-made. Existence itself exalts the man of wisdom -- the man who has known himself, the man who has experienced God, the man who can say authoritatively, "I know God, not through the scriptures but through my own experience," existence exalts him. It is said that when Buddha became enlightened trees bloomed out of season. When Mahavira became enlightened gods descended from heaven and showered flowers on him. These are just metaphors, remember, not historical facts, but they indicate something.
Der Verstand nimmt alles äußerst ernst, und Meditieren ist absolut unernst. Wenn ihr das lest, seid ihr vielleicht erstaunt, denn im allgemeinen reden die Leute sehr ernst über Meditation. Aber Meditation ist wirklich keine ernste Sache. Sie ist genau wie Spielen - nicht ernst gemeint. Ehrlich, aber nicht ernst. Sie ist nicht wie Arbeit; sie ist mehr wie Spiel. Spielen ist keine Beschäftigung. Selbst wenn du mit Spielen beschäftigt bist, ist es keine Beschäftigung. Spielen ist einfach ein Vergnügen. Das, was du tust, zielt auf nichts Bestimmtes ab; es steckt keine Motivation dahinter. Stattdessen ist es reine, fließende Energie. Aber das ist nicht so leicht, denn wir sind sehr mit ernsten Aufgaben beschäftigt. Unser ganzes Leben lang hatten wir “zu tun", und das ist zu einer tiefsitzenden Neurose geworden. Wir machen sogar aus der Entspannung eine Beschäftigung; wir strengen uns an, uns zu entspannen. Das ist widersinnig! Schuld daran ist die Gewohnheit des Kopfes, wie ein Computer zu funktionieren. Nur, wenn du nicht aktiv bist, kommst du in dein Zentrum, aber der Verstand, der Intellekt, kann sich nicht vorstellen, wie er unbeschäftigt sein kann. Was also tun? Eine Möglichkeit besteht darin, so extrem aktiv zu sein, daß der nach Aktivität dürstende Verstand einfach außer Gefecht gesetzt wird. Nur dann, nach einer tiefen Katharsis, nach einem heftigen Gefühlsausbruch, kannst du dich in die Inaktivität hineinfallen lassen und einen kleinen Einblick in die Welt gewinnen, die nicht die Welt der Anstrengungen ist. Wenn du diese Welt einmal kennst - das Gefühl dafür, im Hier-und-Jetzt zu sein, ohne irgendetwas zu tun - dann kannst du jederzeit mühelos da hineingehen, kannst du überall darin verharren. Und eines Tages kannst du nach außen hin aktiv und im Inneren zutiefst untätig sein.
One of the set-pieces in Charles Fort’s Lo! is the sheer panic caused in the north of England in 1904 by the escape of a wolf from captivity. Such was the fear of predation – of children as well as livestock – that a national cry went up for big game hunters to assist the official and unofficial searches. To Fort, this wolf scare provided a model of the evolution of ‘mass hysteria’ outbreaks that was applicable to a range of social panics. In this case, shortly after the escape, local papers began reporting sheep predations. When the hunts organised by anxious farmers failed, the London newspapers took an interest and publicised the request for big game hunters. Despite their self-promotion, none of the hunters shot any wolves and in the end the flap of sightings died down. Then a wolf is shot, miles away, and the scare is publicly declared to be over… but the attacks continue. The story only fades because the newspapers lose interest and wind down their reportage, much as media interest in crop-circles died after the ‘confessions’ of Doug and Dave in the 1990s. To the mediæval Christians, the wolf was commonly used as a metaphor for greed and cruelty. Fables about the wolf disguised as a monk became a satirical vehicle for the growing discontent with oppression by corrupt lords and clerics. In particular, the ballads credited to Marie de France became popular in the courtly world of the 12th century, spreading across Europe. Paradoxically, mediæval lore also included a “good wolf” (for example, the one that guarded the head of the martyred St Edmund) and a more instructive and humorous role as a trickster in fables. Today the wolf is widely used as an iconic symbol of the intense fear and insecurity that some associate with the Middle Ages. It was conceived of as a monstrous predator, perpetually in search of victims, its behaviour ranging from quiet seduction to frenzied slaughter. On the other hand, for conservationists, the wolf is a relatively passive force in the environment. To a great extent, the wolf has suffered from a bad press. England’s 1904 scare was largely escalated by reporters from the London newspapers who depicted the “beast” as “ravaging” the countryside, “slaughtering” and “mutilating” sheep. Each age has responded to the wolf according to its own needs, and in most cases it was the human response which was irrational and excessive. Our modern conception of the wolf closely identifies it with the folkloric Wildwood, both serving as enduring metaphors for raw, untamed nature and its monstrous inhabitants. We have a familiar picture of the mediæval peasant cowering in his shack, while outside the hungry wolf prowls. The wolf was a stand-in for “the Devil in the woods” – unconscious expression, perhaps, of the great paranoia of the times, that Christian civilisation itself was under siege on every front by the minions of Satan. This was expressed earlier, and more poetically, in the Odinist cosmology; here, the great wolf Fenris – the feral force of Ragnarok – is destructive to man and god. Disrupting all order, he is Chaos incarnate. The wolf was, in reality, more to be found in farmlands, in the borderland between the Wildwood and the villages.
Die bewusste Ausrichtung unserer Knochenstruktur, die mit der Übung "Den Baum umarmen" begonnen hat, wird mit weiteren Körperhaltungen ausgedehnt und vertieft. Diese Positionen helfen, das Bindegewebe zu dehnen, dies ist eine Schicht von Mikro-Meridianen, die jedes Organ und jeden Muskel umgeben und mit Energie umhüllen. Dabei werden auch die so genannten Muskel-Sehnen-Meridiane, die sich von den Fingerspitzen bis zu den Zehen erstrecken, gedehnt und aktiviert. Die Sehnen geben nicht nur den Bewegungen Elastizität, sondern dienen auch als ein separates Meridiansystem. Wenn mit den Sehnen regelmäßig geübt wird, bleiben diese bis an unser Lebensende flexibel und stark. Vernachlässigen wir sie, werden wir steif und verlieren unsere Beweglichkeit. Die Versteifung, die auf der körperlichen Ebene stattfindet, wird automatisch auch auf unsere geistige und emotionale Einstellung übertragen. Wir werden emotional unflexibel und können somit auch unsere tiefsten Gefühle nicht mehr adäquat spüren und ausdrücken. Ein gesunder und lebendiger Organismus zeichnet sich durch seine große Flexibilität und Wärme aus, im Gegensatz zu toten Körpern, die steif und kalt sind. Die Haltungen des Eisenhemd QiGong geben uns Lebendigkeit und Wärme. Die durch diese Haltungen entwickelte Beweglichkeit ist eine intensive Unterstützung für die Arbeit mit den Emotionen, die in der Fusion und bei den Heilenden Lauten stattfindet.
HEILENDER ATEM - Die Knochenatmung - Das Knochenmark wieder aufbauen:
Bei den Basisübungen hilft uns die Übung "Den Baum umarmen", die Knochenstruktur auf die effizienteste Weise auszurichten, um den Fluss der Kraft von Himmel und Erde zu verstärken. Das Vermischen dieser beiden Energien findet im Knochenmark statt. Durch eine schlechte und übersäuernde Ernährung verlieren wir leider schon in unserer Jugend Knochenmasse, und so zeigt sich bereits im mittleren Lebensalter, dass unsere Vitalität stark abgenommen hat. Unsere Vitalität und Lebenslust hängen in einem hohen Maß von der Gesundheit unseres Knochenmarks ab. Die Knochenatmung hilft uns, das Knochenmark wieder wachsen zu lassen und eine höhere Vitalität zu entwickeln. Ohne diese Übung ist es sicherlich viel schwieriger, stets unsere Ziele zu erreichen, weil uns ohne sie, die Fähigkeit fehlt, unsere Vitalität in dem Maße aufrechtzuerhalten, um Schwierigkeiten meistern zu können. Ein gestärktes Knochengerüst fördert somit sowohl Kreativität als auch Lebenslust.
In Osho´s village, in his childhood, he had a doctor, Doctor Hiralal Gotrey. Nothing was wrong with the fellow; there was only one thing just a little strange, but it cannot be said to be wrong: his wife was very tall and he was very small. The difference must have been at least one foot. The whole village laughed; people enjoyed Doctor Gotrey going out with his wife. And, by chance, he had a compounder of medicines who was far more beautiful than him -- younger, taller. He looked more like a doctor, and Gotrey looked like a compounder, as far as looks were concerned. Osho had an idea and it worked. He went to the compounder and said, "Doctor Sahib, where is your compounder?" The compounder said, "What?" And the doctor became very angry: "What do you mean by addressing my compounder as doctor and asking him about the compounder?" Osho said, "I can't do anything about it. The whole village thinks him to be the doctor. He looks like the doctor. You must be kidding." He said, "I am being very serious, and if you don't listen I am going to come to meet your father." Osho said, "You can come but please bring the doctor also, because then I can prove who is right." At that very moment his wife came out. The wife and husband may have quarreled about something, because she supported Osho. She said, "He is right; the compounder looks better than you. You are just a pygmy." Osho said, "Listen, you were coming to see my father, and the doctor's wife herself..." He said, "Stop! This is going too far. She is my wife!" Osho said, "You cannot befool the whole world." Although the whole village had been a little curious, nobody had made it clear. Osho spread the news around the village that they had been in a misunderstanding: the little man who they used to think was the doctor is not the doctor, he is the compounder; and the big man who they used to think was the compounder is the doctor. And the wife belongs to the doctor not to the compounder. Whomsoever Osho said this to told him that this solved the whole problem. They said, "How do you know this?" Osho said, "I am coming directly from his dispensary." From that day it became so troublesome that everybody would come to his dispensary and ask the doctor, "Compounder Sahib, where is the doctor?" And slowly slowly, he started becoming very angry. He started keeping a stick by his side, he started running behind people asking, "Why do you call me compounder?" They said, "This is strange. You are the compounder -- the whole village knows it." And the compounder was also enjoying the whole game, so he used to remain quiet. He would not say anything -- to say anything was dangerous. The doctor used to follow you with his stick, you had to run -- although Osho knew all the small streets of the town, so he would give him a good run. He would be shouting that Osho had to stop this: "This boy is destroying my practice. The whole day, rather than doing the practice, I am just chasing after people who are calling me compounder. And I have all the degrees of a doctor! And this boy is strange -- he has even convinced my wife; even she laughs at me and says, `You are a compounder.'" Rather than saying anything, Osho created a small symbol. But even that symbol used to work exactly. Osho would just keep two fingers up -- one finger half, one full -- and just pass on the street, not saying a single word. The moment he would see one finger down, one finger up, he would rush out with his stick, shouting, "I am coming!" Then even the other people in the neighborhood began saying, "Mr. Compounder, this is too much. That boy has not said anything. He is passing by in the street innocently. And these are his fingers -- whatever he wants to do, in whatever position he wants to keep them, he can keep them. It is no concern of yours." And he would say, "It does concern me. It is not only a question of his fingers. Why should he always pass by with one finger up, another finger down, just in front of my door?" It became known to all the boys of the city. His house was just in the middle of the city, so almost half of the schoolboys, nearly five hundred, used to pass in front of his house to the school; the school was on the other side. Five hundred boys in a line with one finger up and another finger down -- and he would become mad. But he could not do anything. We reported to the police station, "This man seems to be insane. He is a compounder and he thinks that he is a doctor, and it is none of his concern in what position we keep our fingers." The police inspector said, "Of course, it is nobody's concern. And I was suspecting that guy is a compounder; he looks like a compounder. The other person looks like a doctor, well-dressed, young." But his practice was completely finished. One day he called Osho; he was passing by with his fingers up. He said, "Please come in." Osho said, "Such a great difference, compounder Sahib?" He somehow swallowed the anger, told Osho to sit on the chair. Osho said, "This is great. What is the matter?" He said, "Listen, I am a poor man and you have destroyed my whole practice. Now no patient comes to me, and even if they come, they come to the compounder. It is so insulting that I cannot tolerate it." Osho said, "I have not done anything. You have destroyed your practice yourself by being involved in a trivial thing. You could have remained unruffled. One fact is true -- that you are small. Perhaps you are the doctor, but if you had not created so much fuss, things would have cooled down." He said, "Now you have to do something." Osho said, "It is now almost impossible to convince the whole village that the compounder is really the doctor and to contradict myself -- I cannot do that."
LOVE GIVES NAUGHT BUT ITSELF AND TAKES NAUGHT BUT FROM ITSELF.
LOVE POSSESSES NOT...
NOR WOULD IT BE POSSESSED;
FOR LOVE IS SUFFICIENT UNTO LOVE.
WHEN YOU LOVE YOU SHOULD NOT SAY, "GOD IS IN MY HEART..." because that can become your ego. Hence, Almustafa says: BUT RATHER, "I AM IN THE HEART OF GOD."
He has improved upon the first statement but the second statement, although better, can still be improved. He should say, "Love is and I am not."
AND THINK NOT YOU CAN DIRECT THE COURSE OF LOVE, FOR LOVE, IF IT FINDS YOU WORTHY, DIRECTS YOUR COURSE.
Relax and trust into love. And allow love to take you. Just as every river goes to the ocean, every small stream of love arising from your heart goes to the universal, to the ultimate, to Tao.
LOVE HAS NO OTHER DESIRE BUT TO FULFILL ITSELF.
BUT IF YOU LOVE AND MUST NEEDS HAVE DESIRES, LET THESE BE YOUR DESIRES...
But if you are not strong enough to surrender totally to love, and you have other desires too, then Almustafa says, at least have these desires:
TO MELT AND BE LIKE A RUNNING BROOK THAT SINGS ITS MELODY TO THE NIGHT.
TO KNOW THE PAIN OF TOO MUCH TENDERNESS.
TO BE WOUNDED BY YOUR OWN UNDERSTANDING OF LOVE:
AND TO BLEED WILLINGLY AND JOYFULLY.
TO WAKE AT DAWN WITH A WINGED HEART AND GIVE THANKS FOR ANOTHER DAY OF LOVING;
TO REST AT THE NOON HOUR AND MEDITATE LOVE'S ECSTASY;
TO RETURN HOME AT EVENTIDE WITH GRATITUDE;
If you cannot let go totally, then slowly slowly, step by step, move towards gratitude.
AND THEN TO SLEEP WITH A PRAYER FOR THE BELOVED IN YOUR HEART AND A SONG OF PRAISE UPON YOUR LIPS.
CHUANG TZU WITH HIS BAMBOO POLE WAS FISHING IN THE PU RIVER.
THE PRINCE OF CHU SENT TWO VICE CHANCELLORS WITH A FORMAL DOCUMENT: WE HEREBY APPOINT YOU PRIME MINISTER.
CHUANG TZU HELD HIS BAMBOO POLE. STILL WATCHING PU RIVER, HE SAID: 'I AM TOLD THERE IS A SACRED TORTOISE OFFERED AND CANONISED THREE THOUSAND YEARS AGO, VENERATED BY THE PRINCE, WRAPPED IN SILK, IN A PRECIOUS SHRINE ON AN ALTAR IN THE TEMPLE. WHAT DO YOU THINK? IS IT BETTER TO GIVE UP ONE'S LIFE AND LEAVE A SACRED SHELL AS AN OBJECT OF CULT IN A CLOUD OF INCENSE FOR THREE THOUSAND YEARS, OR BETTER TO LIVE AS A PLAIN TURTLE DRAGGING ITS TAIL IN THE MUD?'
'FOR THE TURTLE' SAID THE VICE CHANCELLOR, 'BETTER TO LIVE AND DRAG ITS TAIL IN THE MUD!'
'GO HOME!' SAID CHUANG TZU. 'LEAVE ME HERE TO DRAG MY TAIL IN THE MUD.'
Of course, it is logical for the turtle: better to live and drag its tail in the mud! Chuang Tzu said: Go home, leave me here to drag my tail in the mud! Let me be just a plain turtle. Please, don't you try to canonise me, because I know your condition -- first I have to die and leave a shell, a dead shell, then you can canonise me, then you can make a cult of me, then you can have a temple around me, and incense, and clouds of incense, and then you can worship me for three thousand years. But what will I gain out of it? I am the turtle, what will I gain out of it? What does a turtle know about gold and precious stones? They are human foolishnesses, a turtle never believes in them. The turtle believes in the mud, the turtle drags its tail in the mud and enjoys it.
The symbol is very meaningful because mud for us is something dirty. But mud is nature; dirty or not dirty -- those are your interpretations. Mud is nature, and a turtle dragging its tail in the mud and playing the game for the time it lasts, enjoying the mud, is a good symbol. This is how a natural man should be: not condemning the mud, not saying this body is nothing, dirt unto dirt, dust unto dust, this body will fall back into the mud, this is just mud.
... DRAGGING HIS TAIL IN THE MUD. Nature is muddy, it is there. You are made of it and you will dissolve into it. But if you want to be worshipped for thousands of years then there is no problem. If you want a cult around you, if you want to become a deity, placed in a temple shrine, enshrined, canonised, then it is okay, but then you have to give your life. Is it worth it? Is it worth it to give your life and gain respect? Is it worth it to lose a single moment of life and gain the respect of the whole world? Not even then is it worth it, no. If the whole world worships you, that too is not enough to lose a single moment of being alive. Only life is precious, there are no precious stones, only life is gold, there is no other gold, only life is the temple, there is no other temple. Only life is the incense, the fragrance, there is no other fragrance. This is what Chuang Tzu says: Let me be alive. You may condemn me, because I am just a turtle dragging his tail in the mud, but for the turtle this is the best. Even you agree with me, so go home. I am not coming to the palace, I am not going to become a prime minister, that is not for me, because you will kill me.
There are many ways to crucify a man, crucifixion is only one. You can also put him on the throne, then too he is crucified, and in a subtler way; very non violently you kill him. Whenever you start respecting a person you have started killing him, because now he has to pay; he has to look at you -- what to do, what not to do.
Pronounced "dow," Tao is the basic principle behind the teachings of Lao-tse, a Chinese master. Its familiar symbol is the black and white Yin-Yang circle. Taoism conceives the universe as a single organism, and human beings as interdependent parts of a cosmic whole. Tao is sometimes translated "the way," but according to Taoist philosophy the true meaning of the word cannot be expressed in words.
ONCE IT HAPPENED: Aesop, the greatest master of story-telling, was going out of Athens. He met a man who was coming from Argos. They talked. The man from Argos asked Aesop, "You are coming from Athens. Please tell me some thing about the people there: what manner of men they are, what they are like."
Aesop asked the man, "First you tell me what type of people are there in Argos."
The man said, "Very disgusting, nauseating, violent, quarrelsome." And all these qualities flashed on the face of the man.
Aesop said, "I am sorry. You will find the people of Athens just the same."
Later on, he met another man who was also from Argos, and he also asked the same question: "You are coming from Athens and you have lived your whole life there -- what manner of men are they there? What are they like?"
And Aesop again asked, "First tell me what manner of men are there in Argos."
And the man became aflame with nostalgia... a very loving memory of the people of Argos. His face shone and he said, "Very pleasant, friendly, kind, and good neighbours."
Aesop said, "I am happy to tell you that you will find the people of Athens just the same."
The story is tremendously beautiful. It tells a very basic truth about man: wherever you go, you will always find yourself; wherever you look, you will always encounter yourself. The whole world is nothing but a mirror, and all relationships are mirrors. Again and again you encounter yourself -- and again and again you misunderstand. You never realize the point, that it is your own face that you have looked at, that it is your own mood that you have come across.
You can recognize Tao only if you have recognized something of the beyond within yourself; otherwise not. You can recognize Lao-tse only if a part of you has become like Lao-tse; otherwise you cannot recognize. You cannot recognize that which has not happened to you.
If you are dark, only darkness can be recognized. If you are light, then you become capable of recognizing light. Your eyes can see light because they are part of the sun, because something within you has become of the nature of light.
Osho used to be a roommate in his university with another student. They had lived together for six months, and he had never stuttered. Osho had never even thought.... And then one day his father came to visit, and he immediately started stuttering. Osho was amazed. When his father had gone he asked, "What has happened to you?" He said, "This is my problem. From my very childhood he has been such a hard disciplinarian, such a perfectionist, that he created only fear, never love. And because we used to live in a very small village where there was no school, he was my first teacher too; and that is my undoing -- my whole life he spoiled, because of his fear. Under his fear I started learning language, speaking language, and everything was wrong, because everything was imperfect." A small child is not to be expected to be perfect. He needs all kinds of support. Instead of getting support, he was beaten. The stuttering became a fixed phenomenon in him -- not only about the father, but about any father-figure. In the temple -- because God is called "Father" -- he could not pray without stuttering. He was a Christian, and he could not speak to the bishop without stuttering, because first he had to address the bishop as "Father." The moment the word "father" came into his mind, all the associations of fear, of being beaten.... Osho said, "You do one thing. You start calling me `Father.'" He said, "What?" Osho said, "I am trying to help you. I am certainly not your father, neither am I a bishop, nor am I God the father who created the world -- I am just your roommate. You start calling me father, and let us see how long the old association continues." He said, "It looks absurd to call you father -- you are younger than me." Osho said, "It doesn't matter." "But," he said, "the idea is appealing." Osho said, "You try." And he started trying. In the beginning he stuttered, but slowly, slowly -- because he knew that Osho is not his father, and it became just a game that he would call Osho father -- after three to four months his stuttering disappeared. Now, Osho was not his father; it was just a device, very arbitrary, it was not in any way true -- but it helped. When next time his father came he looked at Osho. Osho gave him the indication, "You start." His father was amazed, and he said, "What happened to you? You are not stuttering." He said, "I don't stutter even in the church, I don't stutter even praying to God the Father. Why should I stutter before you? But my real father is sitting here. The whole credit goes to him. He has suffered my stuttering for four months continuously, but he went on encouraging me, `Don't be worried. It is ninety-nine percent now, it is ninety-eight percent now.' And slowly, slowly it disappeared. And one day he said, `Now there is no need; you can speak to anybody without stuttering. Your fear has disappeared -- by a false device."
An elephant was frolicking happily in a swimming pool one day, when a mouse came along and implored him to come out of the water. The elephant ignored the mouse for a while, but it became so insistent that the elephant finally lumbered out of the pool to demand, "What on earth do you want?"
The mouse squeaked, "I just wanted to see if you were wearing my bathing suit."
To bring truth into words is as impossible -- more so. Words are very small, trivial, mundane, material, worldly. Words are invented by man. Truth is discovered -- never invented. It is already there. And truth is discovered when somebody becomes courageous enough to lose himself, to relax into a nonbeing, into a no-mind. Then truth is known. It is known only when you are so utterly silent that not even a ripple of thought arises in you.
So how to reduce it into language, into words, into thoughts? It happens only when the thought is not present. The thought cannot convey it, and whatsoever the thought conveys is a distortion. That's why those who have known have always been in great inner difficulty. How to express it? How to say it? When Buddha became enlightened, for seven days he remained silent. He would not utter a single word. It was so difficult. It is so easy to talk when you don't know; it is so difficult to talk when you know. It is so easy to talk when you don't know, because you can say anything. When you know, it is almost impossible to talk. You can go around and around. It is not possible.
Listening to words, you may fall silent. Listening to music, you may become so attentive, so alert, that in that alertness truth may be able to penetrate you.
That's why trust has been emphasized so much. If you listen to words you will be listening to logic, and truth cannot be put into words, so it cannot be made a logical proposition. No, it is not a syllogism. If you are in deep love, then there is a possibility. Then you will not be looking for the logic. Then you will be looking for something else. Then you will be looking sideways. Then you will be looking and waiting for silences.
Truth is available in presence, but not in words. If you listen only to words, you have not listened at all. You have been deaf. If you have listened to silence....
Maybe words can be helpful as a contrast to silence. When you write on a blackboard with a white chalk it comes out clear and loud, because the blackboard gives the contrast. If you write on a white wall with white chalk it will not be clear and loud. It will be lost.
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