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119 pages

English

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For Osho, all change is individual. There is no society to change change can only happen to each one of us, one at a time. So, no matter what the subject matter of the book, the thread that runs through all Osho s words is like a love song that we can suddenly, mysteriously, hear at just the right moment. And strangely, no matter what the words seem to be referring to, they are really only referring to us. This is no ordinary love song, more an invitation to open our hearts to hear something beyond the words, beyond the heart . . . a silence beyond all understanding where we all belong. Just Like That brings together Osho s talks on Sufi stories and Sufism. Osho, with his characteristic wit, incisiveness and irreverence, peels the layers of our consciousness and introduces us to ourselves.

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Philosophie et théologie

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Publié par	Penguin Books Ltd
Date de parution	07 mars 2008
Nombre de lectures	0
EAN13	9788184751703
Langue	English

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Osho

JUST LIKE THAT
Talks on Sufi Stories
Contents
About the Author
By the Same Author
Introduction
One: The Unteachable Teaching
Two: Why Have You Come?
Three: An Open and Shut Case
Four: Asking the Experts
Five: Mind Games
Six: Blind Man s Buff
Seven: A Man who Loved Seagulls
Eight: Beyond Mother s Knees
Nine: When Shibli is Absent
Ten: Just a Small Coin
OSHO International Meditation Resort
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About the Author
Osho defies categorization, reflecting everything from the individual quest for meaning to the most urgent social and political issues facing society today. His books are not written but are transcribed from recordings of extemporaneous talks given over a period of thirty-five years. Osho has been described by the Sunday Times in London as one of the 1000 Makers of the 20th Century and by Sunday Mid-Day in India as one of the ten people-along with Gandhi, Nehru and Buddha-who have changed the destiny of India.
Osho has a stated aim of helping to create the conditions for the birth of a new kind of human being, characterized as Zorba the Buddha -one whose feet are firmly on the ground, yet whose hands can touch the stars. Running like a thread through all aspects of Osho is a vision that encompasses both the timeless wisdom of the East and the highest potential of Western science and technology.
He is synonymous with a revolutionary contribution to the science of inner transformation and an approach to meditation which specifically addresses the accelerated pace of contemporary life. The unique Osho Active Meditations are designed to allow the release of accumulated stress in the body and mind so that it is easier to be still and experience the thought-free state of meditation.
By the Same Author
OTHER BOOKS BY OSHO IN PENGUIN
The Book of Man
The Book of Woman
Yoga: The Science of Living
The Essence of Yoga
Little Book of Relationships
Little Book of Osho
Osho: New Man for the New Millennium
The Inner Journey: Spontaneous Talks Given by Osho to Disciples and Friends at a Meditation Camp in Ajol, Gujarat, in India
Life s Mysteries: An Introduction to the Teaching of Osho
Introduction
It seems important to me that Osho be known to an audience wider than his beautiful community, and that this book in particular find new readers. I am very grateful for his amazing talking, his daring experiments with community and transformation, his enlightenment, and his jokes! (Did you get the satire of American consumerism with the ninety seven Rolls Royces? Some people missed that.) The humour always bubbles close, no matter what s being discussed. The lack of a 13th floor in American hotels, the responsibilities of being awake, a dog jumping in a river, Gurdjieff s nonidentification, the prodigal son, meditation, the aggression of science, Shibli and his three teachers - there s great generosity of detail here, and His joy is primary. It s all one thing, really, these morning talks. Reading them, you ll taste a fresh springwater from those days. The catalyst for each is part of a Sufi story, brilliantly interpreted. But don t come with your intellectual acumen drawn. Or do - He will meet you however you approach. This is a profound form of play. Osho improvises the jazz discourses of the century. Better than Gurdjieff. What am I doing in the front of this book? I got asked because of my work on Rumi, and also perhaps because I visited the commune in Pune in October 1988 and felt very at home there. Maybe I m what he called in the early 80 s a shravakar. Here s a Sufi story that he doesn t discuss in this book: Ibn Khafif Shirazi once said, I heard that there were two great masters in Egypt So I hurried to reach their presence. When I arrived I saw two magnificent teachers meditating. I greeted them three times, but they did not answer. I meditated with them for four days. Each day I would beg them to talk with me, since I had come such a long way. Finally the younger one opened his eyes. Ibn Khafif, life is short. Use the portion that s left to deepen yourself. Don t waste time greeting people! I asked him to give me some advice. Stay in the presence of those who remind you of your lord, who not only speak wisdom, but are that. Then he went back into meditation.
I feel like that man, Ibn Khafif. At Osho s level of being, introductions are unnecessary and serve mostly as puffery for the introducer. Let the music begin.
-Coleman Barks, author of translated versions from Jelaluddin Rumi s Methnawi: Open Secret, We Are Three, Delicious Laughter, Feeling the Shoulder of the Lion, and others.
One
The Unteachable Teaching
A MAN CAME to Libnani, a Sufi teacher, and this interchange took place.
Man: I wish to learn. Will you teach me?
Libnani: I do not feel that you know how to learn.
Man: Can you teach me how to learn?
Libnani: Can you learn how to let me teach?
Truth cannot be taught...but it can be learned. And between these two sentences is the key of all understanding. So let me repeat: truth cannot be taught, but it can be learned-because truth is not a teaching, not a doctrine, not a theory, a philosophy, or something like that. Truth is existence. Truth is being. Nothing can be said about it.
If you start saying something about it you will go round and round. You will beat around the bush, but you will never reach the centre of it. Once you ask a question about you are already on the path of missing it. It can be encountered directly, but not through about. There is no via media. Truth is here and now. Only truth is. Nothing else exists. So the moment you raise a question about it the mind has already moved away. You are somewhere else, not here and now.
Truth cannot be taught because words cannot convey it. Words are impotent. Truth is vast, tremendously vast, infinite. Words are very very narrow. You cannot force truth into words, it is impossible. And how is one going to teach without words?
Silence can be a message. It can convey, it can become the vehicle. But then the question is not of the master s concern to teach it. The question is of the disciple s to learn it.
If it was a question of teaching, then the master would do something.
But words are useless-nothing can be done with them. The master can remain silent and can give the message from every pore of his being-but now the disciple has to understand it. Unaided, without any help from the master, the disciple has to receive it.
That s why in the world of religion teachers don t exist, only masters. A teacher is one who teaches, a master is one who IS. A teacher is one who talks about the truth, a master is truth himself. You can learn, but he cannot teach.
He can be there, open, available-you have to drink him, and you have to eat him. You have to imbibe him. You have to become pregnant with him. You have to absorb.
A master is one who has become the truth and is available for all those who are ready to absorb him; hence Jesus says to his disciples: Eat me. Truth can be eaten; it cannot be taught. You can allow it to reach you, but it cannot be forced on you.
Truth is absolutely nonviolent, it will not even knock at your door-even that much will be too much aggression.
If you allow, if you are receptive, it is all there. If you are closed, if you are not receptive, for millions of lives you may search for it and you will go on missing it. And it has always been there, it has always been the case. Not even a single step was needed. Not even the opening of the eyes was needed. Not even a single movement towards it was needed. It was already there: you had to be receptive.
Truth cannot be taught, but still, you can learn it. So the whole art depends on how to become a disciple.
Humanity is divided in three parts. One part, the major part, almost ninety-nine percent, never bothers about truth. It remains oblivious. It is completely asleep. It has no inquiry. It lives a somnambulistic life. The question of, What is truth? never arises. This is the greater part of humanity.
They live in ignorance, completely unaware that they are ignorant, not only unaware that they are ignorant-they may be thinking and dreaming that they know.
In fact this is part of their sleep, that they think they know. And what is the need to learn? To destroy the need to learn, this is the best thing to do: to go on feeling that you already know. Then there is no question of learning, no need to become a disciple. You are satisfied, in your grave. You are dead.
This is the greater part of humanity. Even if you approach people of this fragment and tell them about truth, they will laugh. They will say you are talking nonsense. Not only that, they will deny that there is anything like truth or God or nirvana. If you give them the message of an enlightened being they will say there never existed such a being, and he cannot exist: We are the whole of humanity.
Somebody asked Voltaire about the origin of religion, and Voltaire is reported to have said, Religion was born when the first charlatan met the first fool on the earth. In the encounter of the charlatan and the fool, religion was born. This has an element of truth in it. It is true in a sense, but it is true not about religion, but about pseudo-religion.
Religion is born, not between a charlatan and a fool-pseudo-religions are born that way-religion is born between a master and a disciple. Religion is born between a being who has attained and a being who is authentically in search to attain it. Religion is born between truth and a disciple.
But the first part of humanity remains completely unaware, blissfully unaware, because when there is no inquiry, no search, they live a comfortable life of no effort. They go on falling down. They never rise high, they never reach the peaks. And they don t know. They not only don t know, they never dream that there are peaks of experience, heights of ecstasies.
They