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And what nonsense to be a swami!
But once one is at ease with the no-sense
one transcends it.
Please! Don’t try to be sensible
otherwise you will never have any sense at all –
because only stupidity tries to be sensible!
The existence is absurd
and meaningless
and irrational –
and that is why it is so beautiful,
and to be in it, such a blessing!
342. Love.
Man is free to decide, but not free not to decide –
because not to decide is to decide,
to waver is to decide,
to postpone and evade decision is to decide.
There is no escape:
one must say yes or no.
And there are a thousand ways of saying no,
only one way of saying yes,
and no way of not saying anything at all.
This is the human situation,
and the seeker of truth must be aware of it,
otherwise life is wasted unnecessarily.
A single moment lost cannot be regained –
and we have wasted so many lives –
so decide to decide,
and decide to transform and transcend.
With the decision comes crystallization,
and then one is ready to take the jump into the unknown.
343. Love.
A traveler stops at an inn:
he passes the night there,
takes his meal,
and as soon as he has done so
he packs and continues his journey again.
As for the host of the inn, he has nowhere to go.
The one who does not stay is the guest,
and the one who stays is the host.
Now who are you –
the guest or the host?
Meditate.
No answer is required,
rather, realize,
because all answers belong to the guest
and realization only to the host.
But do not believe me, I may be just deceiving you.
Go in and find out for yourself!
344. Love.
Meditation is the master key.
It can open the doors of the infinite
and it can unlock the mystery of the unknown.
But just by possessing the key nothing is attained,
unless one uses it.
Idries Shah tells a dervish tale:
There was once a wise and very rich man who had a son.
He said to him:
My son, here is a jeweled ring.
Keep it is a sign that you are my successor,
and pass it down on for posterity.
It is of value, of fine appearance,
and it has the added capacity of opening
a certain door to wealth.
Some years later he had another son.
When the son was old enough
the wise man gave him
another ring with the same advice.
The same thing happened in the case of his third
and last son.
When the old man had died and the sons grew up
one after the other claimed primacy for himself
because of his possession of one of the rings.
Nobody could tell for certain which was
the most valuable.
Each son had his adherents,
all claiming a greater value
and more beauty in his own ring.
But the curious thing was that
the door to wealth remained shut
for the possessors of the keys
and even their closest supporters.
They were all too preoccupied with
the problem of precedence,
the possession of the ring, its value and appearance.
Only a few looked for the door to the treasury
of the old man.
The rings had a magical quality too.
Although they were keys
they were not used directly
in opening the door to the treasury.
It was sufficient to look on them
without contention or too much attachment
to one or other of their qualities.
When this had been done
the people who had looked
were able to tell where the treasury was
and could open it merely
by producing the outline of the ring.
The treasuries had another quality too:
they were inexhaustible.
Meanwhile the supporters of the three brothers,
repeated the tales of their ancestors about
the merits of the rings,
each in a slightly different way.
The first community thought they had
already found the treasure
because they had the key.
The second thought that it was allegorical
and so consoled themselves.
And the third transferred the possibility
of opening the door
to a distant and remotely imaginable future
and so for them there was
nothing to do at present.
There is every possibility
for you too to belong to one of these three communities,
because anyone who begins to search
is always prone to fall into the trap of any one of the three.
Really, these are the three basic tricks the mind can play
to save itself from meditation.
So beware of these old tricks.
345. Love.
Look at yourself without thinking, evaluating, or judging,
without any liking or disliking;
that is, without any movement of the mind