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> Osho’s interaction with the Poor and the Law

I would like India to understand me, but it is almost impossible. For thirty years I have been moving in India like a whirlwind, destroying my health, trying to tell people, "It is you who are responsible for your poverty." And they were throwing shoes at me, stones at me; I was poisoned twice. Attempts on my life were made.
Still I want that one day they should awake. But there is not much possibility. dless13

I became completely fed up with these idiots who don't understand and are not ready even for a dialogue. I had challenged all the Hindu leaders, Buddhist leaders, Jaina leaders, that I want an open dialogue. But nobody is ready to discuss because they know what they are saying is simply illogical, it is meaningless. And they are going to create a country of poor people. Right now, fifty percent of Indians are ready to become another Ethiopia any day.
But I don't feel responsible because for thirty years I have been talking to these people, talking to their leaders, talking to their religious leaders.
Indira Gandhi was in touch with me and she was convinced of whatever I was saying, and she told me, "You are right, but we cannot do anything because if we do anything then the Hindu votes are gone out of our hands, Mohammedan votes are gone out of hands, Christian votes are gone out of our hands. I will be finished." She asked me, "Do you want me to be finished?"
I said, "If I was in your place, either I would do something or I would simply resign, because there is no point—if I cannot do what is right, then what is the need for me to remain as prime minister of the country? Then allow somebody else who can do something."…
I told Indira, "You give me all the power, you simply retire. Within ten years I can change this whole country." But who wants to give up power? last205

I was in India, and I spoke on every problem that that country is facing—and more or less every country is facing. But no politician was ready to listen, for the simple reason that whatever I was saying was against their vested interest. No religious leader was ready to listen. It went against their profession, their business….
No politician had the guts even to have contact with me, because if the public knew that the prime minister or the president had some connection with me, it would have been dangerous to his political future.
They knew what I was saying was true, and if they had listened to me, the country would not have been facing all the kinds of evil that it is facing today.
What are the problems in India in particular? They are the problems of the whole world in general.
Fifty percent of India's population is just starving. Soon India will be a bigger Ethiopia—Ethiopia is a small country. Fifty percent of Indians means four hundred million people. And if fifty percent of the country is dying, the remaining fifty percent cannot live in the country of the dead. There is every possibility they will revolt, every possibility they will turn communist—every possibility.
When a person has nothing to lose, he can do anything, commit any crime. And when fifty percent of the country is dying, it will not leave others to live in peace, in comfort.
For thirty years I have been saying that abortions should be legal. But it was against religions, so every religious person was against me, saying I am teaching things which go against religions. Now they should ask their religions to provide food, shelter, clothes, employment, for fifty percent of the people of the country. They should catch hold of their religious leaders!
I was continuously telling people to use birth control methods. But the politicians and the religious leaders were both condemning me, saying that I was trying to destroy the morality of the country, that if people start using the pill, the morality of the country will be destroyed, because India is a very strictly monogamous country….
There are still people in India today who have sixteen children, eighteen children. From the very moment the girl becomes capable of being pregnant—her whole life until menopause—she goes on reproducing. She is just a productive machine. Naturally, she cannot have any individuality of her own. Her whole time is taken up either by pregnancy or by bringing up children. And before one child is even six month old, she is again pregnant. Women have been treated like cattle.
These are simple facts, not much intelligence is needed to understand. But nobody was ready to listen; they were more interested in their morality….
Of course whatever I was saying was going against them. But if they had heard me, the country would not have been in such a state, because when I started speaking the population of the country was half what it is now. And still they are continuously producing children….
They were all against me. You will be surprised—the politicians were telling people that I was too young, I didn't understand the complexities of morality, religion, spirituality. One of the topmost political leaders was Kaka Kalelkar—he was ninety years old. He condemned me because I was too young.
I asked him in a public meeting, and gave him an open challenge: "I am ready to discuss the problems before the masses, from the same platform, and if my being young makes my argument wrong, then your being senile makes your argument wrong. But arguments are not to be decided by the age of the person. Arguments have to be decided by the counter-arguments. I am saying that the country is growing so fast that soon you will all be beggars. You give the alternative!"
In fact, I told him that if he had any sense of dignity, now was the time he should commit suicide, "Because what is the need? And what are you doing? Unnecessarily, a ninety-year-old man…" All his colleagues were dead, all his contemporaries were dead, his children were old, the eldest was seventy. "So what are you doing here except becoming an unnecessary burden, continuously sick, continuously in bed? And still you won't leave, you won't create some space for a new person to take over."
That was even more shocking to these presidents and prime ministers of India. I was saying two things: birth control—but that is only half the story. The second is death control, which nobody in the whole world has been talking about, because that is the logical end. If you stop people from being born, that is one part of reducing the population. The second part should be that those who are too old, a burden to themselves, a burden to others, and who are simply suffering—relieve them. And there is no need for them to jump into the ocean, or to hang themselves from a tree.
The government should provide facilities in every hospital so that these people can come and you can give them a peaceful death—just an injection which takes them into deeper and deeper sleep, into eternity. And make at least their death beautiful—you could not make their life beautiful. Life is a long affair; to make a person's life for ninety years a beautiful phenomenon is difficult. But death comes within seconds. So at least for twenty-four hours, let him do whatever he always wanted to do. Let him enjoy everything that he wanted to enjoy. And for twenty-four hours before his death let him learn how to be silent, how to relax, so that death does not come only as death, but also comes as a deep meditation. So not only will we be helping the population to be reduced, we will be helping old people to die with dignity, with smiles on their faces, and with a deep serenity within them which will change their whole future course of consciousness.
But naturally they all were against me, saying that I am preaching suicide, that I am talking against the law.
The medical profession was against me, because the doctors have been given an idea hundreds of years old. Hippocrates has created the oath for the doctor. And every doctor—even today, when he passes the examination—has to take the oath that he will always serve life, that he will try in every way to prevent a person dying. That oath is now stupid. But Hippocrates is far more important to them than the whole humanity on the verge of death. The oath should be that a doctor should help the person to live beautifully, and to die beautifully. Life and death should not be separated as enemies; they are one phenomenon. The oath is half. The full oath should be that a physician should serve the man in life and death both. The best he can do for life he will do. The best he can do for death he will do.
But no doctor—I was speaking in medical clubs, medical colleges, universities—no doctor was ready to accept the idea because of the fear that some doctor may take advantage of it and may kill someone. I said to those people that if somebody wants to take advantage, do you think Hippocrates can prevent him? His oath can prevent him? He can still take advantage. The patient knows nothing of what is being done to him, what medicine is being given to him, what injections are being given to him. If the doctor wants to take advantage, he can take it now; nobody can prevent him. In fact, the oath protects him. But if you understand the whole situation, he cannot kill a young man; otherwise he will be behind bars. He can help a man to die only when the man has given him his authority and the man's family has made its farewell to the man. Taking advantage will be impossible.
But people are addicted to the past. India has been becoming poorer and poorer and poorer; and poverty is the source of all evil….
Whatever I could do…I had no power, I could only persuade people, convince people. But the people are so conditioned—they hear, but they don't listen. Seeing the situation I simply dropped the idea of transforming the Indian mind…. dless16

In India Mohammedans are the second biggest community after Hindus, but they are very poor. I was continuously wondering what is the reason that all the Mohammedans in the whole country…. And India has the biggest number of Mohammedans than any country, although it is not a Mohammedan country, but it has the biggest number of Mohammedans than any other country. Why are they all poor?
And as I looked into their scriptures, I found the reason. The reason was that they have been prohibited by Prophet Mohammed that: 'interest is a sin, so never give money on interest', one thing; and 'Never take money on interest'. This is the reason they are poor, because they cannot take money on interest and they cannot give money on interest. And the whole economy functions on interest. You take money from the bank on interest, you take loan from the government on interest, but they cannot take it. It is sin.
Now, a stupid idea keeps them poor. Am I responsible for it? Should I go and serve them?
If they are hungry and poor, this is one reason.
The second reason, Mohammed has given them the opportunity that they can marry four women. If one woman marries four men, that will be very helpful in reducing the world population. One woman can marry as many men as she wants, there is no harm. It will not create more poverty because she can give only birth to one child. How many husbands she has makes no difference.
But one man and four women is a dangerous thing. Now that man can have four children every year. So Mohammedans are having more children than anybody in India. Naturally, every man goes on dividing his poverty into so many children, they all end up almost like beggars. last320

Recently I was in Bihar. Thousands of famines have happened in Bihar since the time of Buddha, but the people of Bihar have done nothing. There is a lot of water underground in Bihar, but they do not dig wells. Every year they are waiting for the famine and begging for help to go on living. They do nothing! When the famine comes, they accept it and beg. When there is famine, the leaders of the whole country begin to ask for donations and help. When the famine is over, nobody bothers. The same situation continues, there will be no change. educa08

I have visited areas where people were so hungry—starving; they had no food. I enquired, "You don't have any food, how do you manage to sleep?"—because without food you cannot sleep. In fact sleep is needed for one of the most basic reasons: to digest food. So all other activity is dropped and your whole energy goes into digestion. But when you don't have any food in the stomach, sleep becomes difficult.
I have been fasting, so I know. Before the fasting day, the whole night you go on tossing and turning, thinking of the next day and the delicious foods. And when you are hungry anything looks delicious. But you cannot sleep. I asked, "How do you manage to sleep?"
They said, "We drink a lot of water to fill the belly, to deceive the body, and then sleep comes." They know perfectly well they are deceiving; water is not nourishment. The body is asking for food, and they are giving water because only water is available. But at least something is in the stomach, it is not empty. dark09

I have known people who have gone to sleep tying a brick on their stomach so they don't feel that their stomach is empty. Such poverty exists in many parts of this country. Would these people have become buddhas?—no. Enlightenment has nothing to do with poverty, fasting, discipline, religious rituals.
There is only a single way to enlightenment and that is creating more and more awareness about your acts, about your thoughts, about your emotions. bodhi17

And in India, the people who have houses…you cannot conceive what kind of houses they are. Those who have not, in a way their position is clear. But those who have houses—they are not worth calling houses at all. I have been traveling in villages…not a single house will have a bathroom, not a single house will have an outhouse, a latrine. No, you have to go out by the side of the river or the tank, or wherever water is available you go there. People are doing everything there—and people are drinking the same water. I had to stop going into villages, it was so ugly, so inhuman.
And what is a house in India? Just a shed which you would not make even for a cow. They are living with their cows and their bulls and their other animals in the same house. And the families are joined, so in one house you may have thirty people, forty people, with all the animals. Every house is Noah's ark. All the species…and such a smell! So much stink that even thinking of it I feel immensely sorry for people.
But that is not the case only in India, it is all over the third world. In Africa, in China—it is all over the third world. unconc26

I have been travelling in this country, I have been born in this country; I know poor people. Sometimes when they come to me, they come for some other reasons. They come: their son is not getting employment, so, `Osho, bless.' They come because their wife is ill; they come because somebody is not having a child, `So bless.' They come for some other reasons, not for religious reasons. A poor person cannot have religious reasons really; he is starving. His problem is not religious, his problem is physical. Only a rich person can have religious problems. Religion is a by-product of affluence; it is a luxury. plove04

Machines can become a great liberation to man, but they have to be used rightly. If you don't use them rightly they can be dangerous; they can pollute all of nature, they can destroy the whole balance—the ecology can be disturbed by them. But if you use them consciously, meditatively, then all slavery can disappear from the world, because machines can do the work that man has been doing for ages. It can provide food, clothes, shelter.
Hence I am all for science, I am not against science. And I am all for religion too, because I can see a possibility of a great synthesis arising in the future. It has to arise now. If it does not arise, then man is doomed and finished and man has no future, no hope. The world can be made rich outwardly with technology and science, and the inner world can be made rich by meditation, by prayer, by love, by joy. We can create a new human being, fulfilled both within and without. dh0605

I went to a meeting*. It was a meeting of the untouchables. The very conception of an untouchable fills my heart with tears. On reaching there also, I was very unhappy and sad. What is it that man has done with man? And persons erecting uncrossable walls between man and man are also called religious! What greater fall of religion could be than this? And if this is religion, what is irreligion? It appears that the dens of irreligion have stolen the flags of religion; and the scriptures of satan have become the scriptures of God.
Religion is not separatist. It should unite. Religion is not dualistic; it is monistic. Religion lies not in erecting the walls but in demolishing them. But the so-called religions have been creating only divisions and erecting only walls. Their power has been active only in breaking up and dividing men. Surely, this has not been done without reason. In fact, without dividing man against man, neither can there be unions nor can there be exploitation. If manhood is similar and one, the main basis; of exploitation is finished; for exploitation inequality is unavoidable. Sects and castes are essential. For the same reason, religions in many forms have been supporters of inequality, sects and castes. A sectless and casteless society is automatically opposed to exploitation. To accept equality of men is to discard exploitation.
Then, without creating differences between man and man there can be no unions and religious sects. Division creates fear, jealousy and hatred and finally enmity. Enmity gives birth to religious sects; they are born of enmity and not friendship; not love, but hatred is their foundation stone. Unions are formed out of fear of enmity. Unions provide power. Power becomes strength for exploitation and also realization of the thirst for authority. On expansion, the same develops into a desire for monarchies. In the same way, religions secretly become politics. Religion moves in front and politics follows it. Religion remains only a cover and politics becomes the life. In fact, where there is union, there are religious sects, there then is no religion; there is only politics. Religion is deep application; that is not a union. In the name of separate religious unions, politics alone keeps on making moves. In the absence of union there can be religion, but there cannot be religions nor can there be worshippers, priests and their profession. God has also been converted into a profession. Several interests have got connected even with him. What can be more unseemly and irreligious than that? But the power of propaganda is unlimited and by constant propaganda even absolute untruths become truths. Then what wonder if the worshippers and priests who are themselves victims of exploitation should be supporters of the scheme of exploitation? Religions have served as strong pillars for the scheme of social exploitation. Having woven a net of imaginary principles, they have proved the exploiters as religious people and the exploited as the sinners. The exploited ones have been told that their suffering is the result of their bad deeds. Truly, religions have given lot of opium to the people.
An old untouchable asked me after everyone else: "Can I go to the temples?"
I said: "To the temples? But what for? God himself never goes to the temples of priests."
There is no other temple of God except Nature. All the rest of temples and mosques are an invention of the priests. There is not even a distant relation of these temples with God. God and priests have never been on talking terms. Temple is the creation of priests and priest is the creation of satan. They are disciples of satan. For this very reason, their scriptures and religious sects have been centres of putting man against man. They have talked of love but have spread the poison of hatred. Even then man is not beware of the priests; and whenever he thinks of God, he gets involved with the priests. The basic reason for the thinking of relations between man and God is only this. Priests have all along been busy in murdering God. Excepting them, there is no other murderer of God. If you have to choose God you cannot choose the priest. Both of them cannot be worshipped at the same time. As soon as the priest enters the temple, God goes out of it. In order to establish relation with God, it is necessary to get rid of the priest. That is the only obstacle between the devotee and God. Love does not tolerate any one in between. Nor does prayer tolerate any obstacle. *Note: this text is from the early 1960s. earthn06

And all that you believe is nothing but a lie repeated for thousands of years.
How do you know that somebody is a brahmin? How do you know that somebody is a sudra? How do you know that somebody is a vaishya or somebody is a kshatriya? And the sudra cannot move upwards, and the brahmin is at the top…what makes you think that? I have seen very idiotic brahmins, and I have seen very intelligent sudras….
Nobody is lower, nobody is higher, but if for thousands of years…Manu has been the cause of the whole calamity. He preached these four castes, and they are still being followed. And even the sudra believes in them, it is not only the brahmin who believes in them.
I have been trying to convince sudras who used to come to see me: "You can come and sit on a chair."
They would say, "No."
They would sit just by the door, outside on the steps: "We are sudras, we cannot come in."
Even they have become convinced. If the brahmin is convinced one can understand, because he is gaining superiority by the conviction. But what is the sudra gaining?
In one place they were celebrating the birthday of a great saint, Raidas, who was a shoemaker, a chamar. I was just visiting there, so I said, "I will also be coming."
But they said, "No, how can you come there? Only sudras will be there."
But I insisted. The family I was staying with said, "It is creating trouble for us. If you go we have to go with you. You are our guest and we cannot let you go alone. We don't want to go there because if somebody sees that we are mixing with sudras, our whole life will be ruined!"
I said, "You don't need to come with me. I am going there."
But you will be surprised, the sudras wouldn't allow me to enter the area. They said, "No. We are sudras and we cannot commit this sin of bringing you down amongst ourselves. No, God will never forgive us."
I said, "This is strange."
They are so convinced. It is a lie, because in the whole world there is no caste system except in the Hindu world. So it is not something natural. sword19

I have been talking to these sudras, untouchables. At first they could not believe that anybody from a higher caste would come into their small village outside the city; but when I started visiting them, slowly, slowly they became accustomed to it—that this man seems to be strange.
And I told them, "Your slavery, your oppression, your exploitation, is because you are clinging to such small securities. When society cannot give you your individuality and your freedom, that society is not yours. Leave it! Declare that you do not belong to such an ugly society! Who is preventing you?
"And stop doing all these dirty jobs. Let the brahmins and the higher castes clean the toilets, and then they will know that just sitting and reading the scriptures is not virtue; it is not purity."
Brahmins have not done anything except be parasites on society; but they are the most respected people, because they are educated, they are well-versed in religious scriptures. Just to be born into a brahmin family is enough; no other quality is needed: people will touch your feet. Just being a brahmin by birth, you have all the qualifications to be worshiped. And this has continued for at least five thousand years.
Talking to the sudras, I became aware they have become so accustomed to a certain security that they have forgotten the alternative of freedom. And whenever I tried to convince them, sooner or later the question was asked, "What about responsibilities? If we are free, then we will be responsible. Right now we are not responsible for anything. We live safe and secure, although in utter humiliation"—but to that they have become accustomed and immune. spirit10

It has been experimentally proved that if a child is not brought up by loving people—the mother, the father, the other small children in the family—if the child is not brought up by loving people, you can give him every nourishment but somehow his body goes on shrinking. You are giving everything necessary—medical needs are fulfilled, much care is being taken—but the child goes on shrinking.
Is it a disease? Yes, to the medical mind everything is a disease; something must be wrong. They will go on researching the facts, why it is happening. But it is not a disease.
The child's will to live has not even arisen. It needs loving warmth, joyful faces, dancing children, the warmth of the mother's body—a certain milieu which makes him feel that life has tremendous treasures to be explored, that there is so much joy, dance, play; that life is not just a desert, that there are immense possibilities.
He should be able to see those possibilities in the eyes around him, in the bodies around him. Only then will the will to live spring up—it is almost like a spring. Otherwise, he will shrink and die—not with any physical disease, he will simply shrink and die.
I have been to orphanages; one of my friends, Rekhchand Parekh, in Chanda Maharashtra, used to run an orphanage—nearabout one hundred to one hundred and ten orphans were there. And orphans would come, two days old, three days old; people would just leave them in front of the orphanage. He wanted me to come to see the orphanage. I said, "Sometime later on I will see it, because I know whatever is there will make me unnecessarily sad."
But he insisted, so one time I went, and what I saw…. They were taking every care, he was pouring his money on those children, but they were all ready to die just any moment. Doctors were there, nurses were there, medical facilities were there, food was there, everything was there. He had given his own beautiful bungalow—he had moved to a smaller bungalow—a beautiful garden and everything was there; but the will to live was not there.
I told him, "These children will go on dying slowly."
He said, "You are telling me? I have been running this orphanage for twelve years; hundreds have died. We have tried every possible way to keep them alive, but nothing seems to work. They go on shrinking and one day simply they are no longer there."
If there was a disease the doctor could help, but there was no disease; simply, the child had no desire to live. When I said this to him, it became clear to him. He immediately, that very day, gave the orphanage to the government, and he said, "I have been trying to help these children for twelve years; now I know it is not possible. What they need I cannot give, so it is better that the government takes it over."
He said to me, "I had come to this point many times, but I am not an articulate man so I could not figure out what it was. But in a vague way I was feeling that something was missing and that goes on killing them." misery28

In my university there used to be a student of mine who was the son of a beggar. Just accidentally I found it out. That beggar used to stand at the railway station, and I was continually coming and going, coming and going. It was almost a routine thing that whenever I came I would give him one rupee, and whenever I went I would give him one rupee. And he was very happy because nobody else was giving one rupee. And in a month I would pass at least eight or ten times, so he was getting good earnings from me. We became friends.
But one day when I came to the station, I found the beggar was not there. The train was late so I looked around to find where he was, because his rupee…otherwise this would be a kind of betrayal—that he was not present and I just escaped with his rupee. So I tried to find him. I found him in the goods shed, talking to this boy who was my student. And they both became very shocked; I was puzzled.
I said, "What is the matter? I have been looking for you—the train is late and you were not in your place. You just take your rupee and relieve me because I am unnecessarily worried. And always remember, at that time you should be there. And what are you doing with my student?"
He said, "Now I cannot hide it from you. He is my son: I am teaching him. But please don't tell anybody that he is my son. He is respected, and people think that he belongs to a rich family"—and he had kept him like a rich man's son. His earning was good; in India, beggars earn more than professors.
I said, "No, I will not tell anybody. There is no need to say anything to anybody; and there is no harm."
He said, "I am living just for him. He is my hope. What I could not do in my life he will do. Perhaps I may not be able to see it—him living in his own home, having his own car, his wife, children, a good salary, or a good business. Perhaps I may not be able to live that long, but I pray to God to give me a little more life.
"I just want to see him—I will never go close to his house, I will not disturb his life. Nobody will ever know that he is the son of a beggar. And the woman who was his mother was also a beggar; we were never married. She has died, with the same hope. We both were working hard to keep him in a boarding school. Meeting him in hiding…. He comes here once in a while to meet me—in this goods shed we meet because nobody comes here.
"I can suffer as much as my fate decides but only one hope is enough to keep me tolerating every suffering, every humiliation, every insult. My son is now in the final M.A.; next year perhaps he will be in a good job. It is a question of only a few years until he will be having his own house—l never had one; he will be having his own wife—l never had one. He will be having his own children—and although I have him, I cannot claim to be his father because I was never married."
Now this man…I asked him, "Have you ever thought of committing suicide?"
He said, "Suicide? What are you saying? I am thinking only of life, more life."
Through him I became acquainted with many beggars. And I asked all of them, whenever we were alone, "Have you ever thought of committing suicide?" And they were shocked the same way: "Why have you asked this question? Why should we think of committing suicide? We want to live—we have not lived yet."
One beggar told me, "I have been putting my money in a bank hoping that one day I will drop this begging and just live a relaxed life. Once in a while I would like to give something to a beggar. People have insulted me so much; even in their giving they insult. It is not given with compassion, it is not given with love: it is given just to get rid of you—you are a nuisance. And we know, so we create a nuisance because nobody gives out of compassion. They give to us if they want to get rid of a nuisance.
"So we never beg from a single person if he is walking on the road alone, because he will say 'go to hell!' We beg when there are people around before whom he cannot misbehave because he is a respectable man, known to be kind and compassionate; now this is the time to show the compassion. We see in their faces that they are boiling with anger that we have caught them in the wrong place—but for us that is the right place." misery28

Begging is a business where there is continuous competition—you don't know which is the beggar who owns you. When I came to know this, it was a great surprise. Because I was traveling continually, I was coming and going to the railway station so many times, an old beggar had become accustomed—in fact, he had started taking it for granted—that whenever I came back from a journey, or went for a journey, he was entitled to have one rupee each time.
In the beginning he used to be grateful. When I, for the first time, gave him one rupee, he could not believe it—Indians don't give rupees to beggars. But slowly, slowly, everything becomes taken for granted. Now it was not a question of gratitude, it was a routine. And I could see from his eyes that if I don't give him the rupee he will be angry—I am depriving him of one rupee.
I never deprived him, but one day I was surprised: the old man was gone, and a young man was sitting in his place and he said, "Don't forget that one rupee."
I said, "How did you come to know about the one rupee?"
He said, "You don't know…I got married to that old beggar's daughter."
Still I could not understand, "If you got married, where is the old man?"
He said, "He has given the whole area of the railway station as a dowry to me, and he has given me all the names—and your name is the first name. You have been giving him one rupee each time, whether you enter the railway station or you come out."
I said, "This is a revelation, that beggars have their territories." They own it. They can give it as a dowry to their sons-in-law. I said, "This is great! Where is the old man?"
He said, "He has found another place near a hospital, because the beggar who used to sit there has died. And he looks old, but he is a very strong man. Nobody wants to fight with him." Beggars are also in continual conflict to own the clients, customers…. mess203

Once in India I was traveling from Indore to Khandwa. Khandwa was a big junction, and I had to wait there for one hour. I was alone in my air-conditioned compartment. A beggar knocked on the window, and I indicated to him to come in.
He came in. He said, "My mother has died, and I don't have even enough money to bury her." I gave him one rupee. In those days that was even enough to get wood and burn your mother. The man looked surprised.
He was a professional beggar. I knew it, because I passed through Khandwa many times, and it was always his mother who was dying. I could have asked, "What a great mother you have got. Is your mother a Jesus Christ?" But I never said anything to him.
That day, thinking me mad or something, he came again. He said, "My father has died."
I said, "Great! Take one rupee more."
The man could not believe that so soon…just five minutes before his mother had died, now his father has died. And that gave him courage enough to come again after five minutes.
I said, "Has your wife died?"
He said, "How do you know? Yes."
I said, "Here is one rupee more. How many relatives do you have? Because it is unnecessarily disturbing me—these people will go on dying and you will have to come again and again. You just tell me the whole number, as if the whole family has died. How many relatives do you have?"
The poor man could not imagine more than ten. I said, "Okay, you take ten rupees. And now, get lost."
He said, "Before I accept your ten rupees—three I have already taken—I want to know, do you believe me? So quickly my mother dies, my father dies, my wife dies, and now you are giving me an advance for my whole family." He felt guilty that he was cheating. He said, "No, although I am a beggar, I cannot cheat you. You still trust me?"
I said, "You have done nothing wrong. I have money, you are poor; any excuse will do. And don't you think that I am also immensely interested in your family?—because your mother has died many times before. I have been passing through this railway station so many times, and it was always your mother. How many mothers did you have?"
He said, "I want one thing to be clear; otherwise I will carry this wound in my heart forever. How could you trust me?"
I said, "I thought perhaps you went on forgetting that it is the same man you are asking for money: `My mother has died, my father has died, my wife has died.' Perhaps you were thinking you were asking different people"—because he came with different clothes. One time he came with a cap, another time with a basket, the third time with a coat on—just so that he was not recognized as the same man.
I said, "I was wondering if perhaps you could not recognize me as the same man. And as far as trust is concerned, I trust you still. It has nothing to do with your trustworthiness; I trust you because I cannot distrust. It is my incapacity, it has nothing to do with your worthiness or unworthiness."
He returned the thirteen rupees. I tried hard to refuse but he said, "No. I will not take these rupees knowing perfectly well that you are aware that I am cheating and still you trust me. You have given me the dignity of being a human being for the first time in my whole life. And I am not going to beg again—without saying a word, you have changed me."
You say you could not stop the tears because I said I trust you, and you feel unworthy. That's a great step, to feel that you are unworthy. It is a quantum leap. Those tears will take it away, wash you completely clean of your unworthiness. But as far as I am concerned, whether you are worthy or unworthy makes no difference to me: I trust you. dless06

I have been to many prisons.
It happened that in Madhya Pradesh when I was a professor there, one old man, Mangaldas Pakvasa, was governor of Madhya Pradesh. He was very much interested in me, so much so that although I went on telling him, "Kaka"—he was known to everybody as Kaka, uncle—"I don't believe in God," he said, "Whether you believe it or not, just when you reach, tell God something for this Mangaldas Pakvasa, because I am an old sinner. Being in politics, you know, I have done everything that I should not have done. Now I am getting old."
"But," I said, "you will be dying first, Kaka. Can't you see a simple thing: you will be reaching first. So if you want, you can help me, but I cannot help you; I am not going that early!"
"But," he said, "I suspect that I will never be going to heaven. Governors and prime ministers and presidents—I don't think any of them are going there. This whole company is going to hell!"
He was a very simple and good man. Because he was governor, I had immense dimensions open for me. I asked him, "You give me a general permission: if I want to visit any jail I should be allowed."
He said, "That is no problem." And the biggest jail was in Jabalpur itself; it was the central jail of the whole state—three thousand diehard criminals. So I used to go almost every Sunday; while he remained governor I continued to go there. And what I saw—this was the climate, and in other jails also. I went in smaller jails also but the climate was essentially the same.
The climate was that it is not crime that brings you to jail, it is being caught, so if you know right ways to do wrong things…. It is not a question of doing right things; the question is doing wrong things in a right way. And every prisoner learns the right way of doing wrong things in jail. In fact I have talked with prisoners and they said, "We are eager to get out."
I said, "For what?"
They said, "You are a friend, and we don't hide anything from you: we want to get out as soon as possible because we have learned so much, we want to practice. Just the practicals were missing, it was all theoretical knowledge. For practicals you need the society." dark04

In the university, one of the students, who was my colleague for two years, murdered somebody. He was caught and jailed. Years after, when I became a professor, the governor was very much interested in me, so he wanted me to go to the central jail every Sunday to talk to the prisoners, to help them to meditate. And there I met that young man who had murdered somebody. He was trying to hide in the crowd of other prisoners, but I went directly inside the crowd.
The superintendent was preventing me, saying, "These are dangerous people. You should not go amongst them."
I said, "They may be dangerous—they cannot be dangerous to me. I have not done any harm to anybody." And I got hold of the boy and I told him, "This is not good that you should hide. I have specially come to see you. When the governor asked me, I remembered only you, that I will be able to see you again."
He said, "I was feeling so ashamed. I betrayed you, your love, your friendship. I am not ashamed of the murder—the man I murdered needed it! I am ashamed that I betrayed your love and your trust."
I said, "Forget about it. You have not betrayed anything. I love you as much as I loved you before—perhaps more, because you had to pass through such a torturous ordeal."
I went there every Sunday, and after six or seven weeks the superintendent told me, "There has been a strange change in the man you always meet before you talk to everybody. Before, he was the most dangerous person here. He was always creating trouble, always problems; he was always beating, hurting somebody. But during these seven weeks, something has happened to him. He is meditating. Others only meditate when you come, every Sunday, but he meditates every day."
Within a year, he was a totally different man, and the superintendent recommended that he should be released; otherwise it was a life sentence.
He asked me, "I am recommending him to be released. If you can put a word into the governor's ear it will help immensely; otherwise, he will not believe that a man who has been sentenced for his whole life can be released. He has served almost six, seven years, but that is nothing."
I told the governor that I had a friend there, and told him the whole story. I said, "The superintendent wants him to be released. I would love that he is released, because that will create a great incentive and encouragement in the other prisoners. And you yourself would love to see that man. This whole year he has been meditating—whenever he had time he was meditating."
He was released, and I asked him, "What has happened in your meditations?" He said, "Now I feel perhaps it was good that I murdered. If I had not murdered, I would have never come so close to you. In my meditations I was so close to you, I could hear your heartbeat. And strangely, the meditations transformed all my energy. That which was violence became love, that was anger became compassion; and I was not even concerned that for the whole of my life I have to live in the jail
"In fact I was happy to have no worries of life, no responsibilities of life. Just do your work the whole day, and meditate. I was reading your books, meditating, and slowly, slowly, a group of meditators was formed. We were reading together, discussing together. Out of jail I feel a little lost, because for this one year it has become almost a temple to me. And on the outside, it is just the ugly marketplace I had left before."
Love has a chemical quality to transform people's energies. It changes the person you love; it changes you simultaneously. zara113

Osho visits a jail and addresses the prisoners:
Brethren! Do not be under the delusion that you alone are in fetters; those outside this prison, who are apparently free, are also in chains, though their shackles are of a different kind. Their desires are their chains; their ignorance is their imprisonment. Man's bondage is of man's own making. Man himself labours at making the walls and bars for his prison. Though what I say may surprise you, the truth is that most of us spend our lives creating prison-houses for ourselves.
Thinking from another angle about this, I would say, lack of religion means lack of freedom. Most of us do not live in religion means lack of freedom. Most of us do not live in religion, but in the lack of it; of course, we are not conscious of this fact. Those that do not travel in the direction of self-enlightenment, gradually go deeper and deeper in the abyss of darkness, and this darkness can be destructive.
He who has no thirst for the Truth can not be free. Truth leads to freedom; nay, more correctly, Truth is freedom. And please remember that he who is not free is not for, but against God. In the soil of consciousness that is not free, the plants of divinity can not grow. For these plants to grow, to bloom and to bear fruits, the soil needed is of freedom; the manure needed is of a simple, unpretentious life, the water needed is of purity; and the seed required is of living silence. But above all, there should be the care of the gardener by the name of Awareness.
He who shows the courage to fulfil the above conditions, finds himself free of all bondage. From within his self, the latent fire of God burns bright, because the ashes of dependence have been blown away. And in that fire, misery and dissatisfaction, pain and turmoil, all are burnt out completely. The ashes left thereafter, act as a fertiliser for the blossoming of flowers of ever-lasting joy and bliss.
I invite you to participate in a wonderful search. The moment your heart echoes this invitation of mine, you will be transformed into a new being who hears the call divine; then you won't heed any call from lesser or baser sources. The calls from the low are heard only so long as the call from the high is disregarded. The call from the high or from the above, is a challenging call! The ways of the beast exist only because the sight is not turned towards God. Only they are tied to the mundane and the terrestrial, who do not dream of soaring to celestial heights. Raise your sights to the firmament, and see how vast, how immense and limitless is the sky; and also how near it is to you! Isn't it the height of folly—a sort of insult to your intelligence—that you remain earth-bound worms crawling in muck, despite your having the wings to fly to the most distant horizons, and the spirit that can encompass the sky?
This spirit is mysterious; it can be as small or as large as it chooses to be. It can be smaller than the tiniest atom, the more immense than the skies. It can be a dog, and it can be also a god; it is its own creation. Therefore, those who concentrate on the lowly, become lowly. Whereas, those who yearn to soar in the infinite realms, become the Infinite.
I appeal to you: If you would fall in love, let it be with God! And if you must be in bonds, let the bonds be of the limitless firmament! And if you must be in a prison-house, let nothing less than the cosmos be your jail! And if you must confine yourself to any limits, let these be the frontiers of freedom! And if you must seek manacles, then seek the ties of love, because love means freedom absolute! lead01

How can a poor man have character? Life closes in on him from all sides and suffocates him so that he is compelled to say goodbye to character. Nevertheless, the politicians go on saying that poverty cannot be eradicated unless corruption is eradicated.
This is putting the cart before the horse. So I say let us drop the talk of character and characterlessness for the present and put all our energy towards eradicating poverty. And when poverty disappears, corruption will disappear on its own. Poverty has to go first. It will not go with the departure of characterlessness, just because the latter is simply not going to disappear. But with the departure of poverty and degradation, the level of character will begin to rise.
A magistrate visited me the other day. By the way, he told me that he did not accept bribes. I asked him to let me know the limit within which he refused bribes. He was startled and said that he could not understand what I meant. I said, "Would you accept if I offer a bribe of five paise?" He said, "What are you talking about? Five paise? Never!" "And if I give you five rupees?" I asked again. He again said no. And I asked, "And what about five hundred?" He repeated his no, but this time his no was not that emphatic. When I raised the assumed figure of a bribe to five thousand rupees, he queried about the purpose of my asking these questions, but he did not say no this time. And finally as I raised the sum to five hundred thousand he said that he would have to think about it.
What does lack of character mean? You are a man of character if you refuse a bribe of five paise and you become characterless on accepting a hundred thousand rupees? No, every man has his limit. social05

I know professional witnesses…. I used to live in a city where the high court of the state was. I had a friend, and I was surprised that he was always moving around the courts; I thought perhaps he was employed there.
I used to go to the university by way of the court. One day I stopped the car and called him and asked, "What kind of job have you got?—because mostly I see you outside the court."
He said, "I don't have any job. I am a professional witness."
I said, "What is that?"
He said, "You don't know what a professional witness is? I witness for anybody. So outside I find a client, a customer who wants a witness. He has done something wrong; I can witness and prove that he has not done it."
I said, "But you must be taking the oath…."
He laughed, he said, "I have taken the oath so many times it does not matter anymore. And even the judges know me, the advocates know me, the criminals know me. When the advocates find that it is very difficult to save a criminal, they seek my help. I am an eyewitness for anything. And I have become so expert in all these ten years that I earn more than the advocates."
There is no point in the oath. Who cares about a book when there are scientific instruments available which are absolutely certain? And more sophisticated mechanisms can be invented. The man can be hypnotized, and in hypnosis he cannot lie; he will have to say the truth. bond32

I used to stay in Calcutta in the house of the chief justice of the high court. His wife told me, "My husband only listens to you. Just tell him that at least in the house he should not be the chief justice of the high court. Even in bed he's the chief justice of the high court. The moment he enters the house, the children stop playing, everybody starts looking busy. The moment he leaves the house, it feels like a great burden is relieved, everybody is happy and smiling. And this does not look good, this is not right. But he only knows how to order…obedience."
That night I said to the chief justice, "You have forgotten that you are a man too, you have forgotten that you love a woman. A chief justice has nothing to do with a woman. A chief justice has nothing to do with love. You have forgotten that you have children. A chief justice has nothing to do with children.
"Your being the chief justice is only a profession. But you have forgotten yourself. When you come from the court, you should leave everything in the court. Come home as a human being. You may not be aware how your family is suffering. They feel joyous when you are not in the home, and they feel afraid when you are in the home. This is not a good character certificate for you."
He said, "But I never thought about it, and nobody told me. Perhaps it is right."
And that night he apologized to the children, to the servants, to his wife. He said to them, "From tomorrow you will find me just a man. The house is not a court, but I had simply forgotten. I became so identified with my profession that I was lost in it. I tortured you all, and I have tortured myself too.
"I was wondering why my children don't love me, why my wife does not love me, why everybody looks afraid. I was wondering what is the matter, that everything falls silent, servants who were sitting idly or playing cards just start looking busy. Now I know, it was my fault." I visited the family twice more and it was a totally different family. socrat14

Once I used to live in a town. The police commissioner was my friend; we were friends from the university student days. He used to come to me, and he would say, "I am so miserable. Help me to come out of it." I would say, "You talk about coming out of it, but I don't see that you really want to come out of it. In the first place, why have you chosen to work in this police department? You must be miserable, and you want others also to be miserable."
One day I asked three of my disciples to go around the town and dance in different parts of the town and be happy. They said, "For what?" I said, "You simply go."
Within one hour, of course, they were caught by the police. I called the police commissioner; I said, "Why have you caught these people of mine?" He said, "These people seem to be mad." I asked him, "Have they done anything wrong? Have they harmed anybody?" He said, "No, nothing. Really, they have not done anything wrong." "Then why have you caught them?" He said, "But they were dancing on the streets! And they were laughing."
"But if they have not done anything harmful to anybody, why should you interfere? Why should you come in? They have not attacked anybody, they have not entered anybody's territory. They were just dancing. Innocent people, laughing."
He said, "You are right, but it is dangerous."
"Why is it dangerous? To be happy is dangerous? To be ecstatic is dangerous?"
He got the point; he immediately released them. He came running to me; he said, "You may be right. I cannot allow myself to be happy—and I cannot allow anybody else to be happy."
These are your politicians, these are your police commissioners, these are your magistrates. the juries, your leaders, your so-called saints, your priests, your popes—these are the people. They all have a great investment in your misery. They depend on your misery. If you are miserable they are happy.
Only a miserable person will go to the temple to pray. A happy person will go to a temple? For what? A happy person is so happy that he feels God everywhere! That's what happiness is all about. He's so ecstatically in love with existence that wherever he looks he finds God. Everywhere is his temple. And wherever he bows down, suddenly he finds God's feet, nothing else. ecstas09

I have been dragged into a court because I used to live outside a city where there was a Mohammedan cemetery, and people used to come there to meditate. The Mohammedans came to me again and again, saying that "This is not good; your disciples are disturbing our sleeping ones."
I said, "Why? How can they disturb?"
They said, "They go on saying, `Hoo, hoo.' Even a dead person feels like getting out of the grave to find out, `Who is this fellow?' "
I said, "We cannot change it. And moreover it is really the last part of Allah-Hoo. It is a Mohammedan mantra!"
They said, "You are very clever, but we have never heard of Allah-Hoo. Allah is okay, but Hoo?"
I said, "You can do anything you want to do. If your ghosts come out of their graves, it is our problem, we live here. We will enjoy, we will entertain them; you don't be worried."
They said, "This man is difficult we are going to the court."
I said, "That is perfectly good, you go anywhere!"
Even the judge said, "This is not a crime. Nowhere in any law book, in any constitution, any statute, is it written that saying `Hoo' is a crime. And don't drag me into something with that man, because I know him."
But they insisted. They said, "If you don't take action, there is going to be a Hindu-Mohammedan riot."
The judge said, "But he is not Hindu, so why bring Hindus into it?"
They said, "Whoever he is…but if near our cemetery anybody says `Hoo' there is going to be difficulty. Then don't tell us that we are breaking the law." So the judge summoned me. I went there with at least one hundred disciples. First we did "Hoo" in the court. The judge was absolutely afraid, he said, "Wait! I cannot say that this is insulting the court, because there is no precedent, nobody has insulted anybody by saying `Hoo.' It is perfectly right but you frighten me! Perhaps those poor Mohammedans are right that the way you shout for one hour, even dead people will come alive. And it is natural for them to protect their dead; otherwise the dead will think that perhaps the Judgment Day has come…You can do your meditation somewhere else" because where I used to live there was a great lake, and mountains.
He said, "You can move anywhere. There is nothing that anybody can do against you. But why unnecessarily create trouble?" yaahoo07

There have been dozens of cases against me all over India in different courts for the same simple reason: somebody's religious feeling is hurt. Why do you go on carrying such religious feelings that get hurt so easily? These are not religions; these are their securities, their consolations. And because I have said something which takes away the consolation, the security…that's what hurts.
It is as if I have taken away the protection which was hiding their wound. I have not created the wound, I have simply made them aware of it. They should be grateful to me, not angry, because if the wound is opened to the sun, to the air, there is a possibility of its being healed. But the very recognition is lacking that they are living in an imaginary security. tahui35

My whole life I have been fighting in courts on the same point that people's religious feelings are hurt. I have been telling the judges, "If I am true and somebody's feelings are hurt, do you think I have to be punished for it? That man needs psychological treatment. If his religious feelings are so weak, that shows that they are only beliefs. He does not know what religion is. And if truth hurts people, what do you suggest? Should I start lying?" And the judges would look all around—what to do? They cannot say I should start lying, so they are puzzled….
Hundreds of cases have been dismissed. But the society goes on rewarding a person who consoles you. It does not matter that he is consoling you by a lie. gdead07

The first time I appeared in an Indian court, I refused to take the oath. The magistrate was shocked. He said, "Why are you refusing?"
I said, "There are many reasons. First, on what book do you want me to put my hand? The Bible? Even the contemporaries of Jesus did not believe him, and the man was put on the cross. He was considered a greater criminal than any other criminal by his whole contemporary world. And you want me to put my hand on his book?"
He said, "No, you can put your hand on Bhagavad Gita."
I said, "Then you are going from bad to worse, because this man Krishna has stolen sixteen hundred wives from people, married women, and he himself was not a man of his word or promise. He has broken his promises, he has gone against his own word, and you want me to put my hand on his book? Then I will have to wash my hands!"
The magistrate said, "Then forget about the books. You simply say yourself that whatever you say will be true."
I said, "You don't understand even simple logic. If I am a man of lies, what is the problem for me to say that whatever I say will be true? It is still going to be a lie. Either you accept me as a man of truth…but don't ask for an oath."
This is the world that we have created—where in the name of justice all kinds of injustices will be done, where in the name of truth all kinds of fictions will be invented, imposed, conditioned. mani15

A friend said to me "Wouldn't it be wonderful if we could transform the world?"
I replied, "It would be very nice, but where is this world? I look for it but cannot find it. I seek the world and only see the reflection of myself. Leave the world alone. Let us transform ourselves instead. When we do that, the world will be transformed. What else is the world but that deep inner connection we are all a part of, that we all share? long04

Once I was sitting on the bank of a river and a man started drowning. He shouted for help. I ran, but by the time I reached close to the river to jump, another man who was closer, just near the bank, had already jumped. So I stopped myself; there was no need. But then the other man started drowning—I had to save both!
I asked the second man, "Why did you jump if you don't know how to swim?"
He said, "I completely forgot! The moment I heard him shout, 'Save me!'—I completely forgot that I don't know how to swim. I simply jumped, it was a mechanical response."
This is not the way to help! I said, "If I had not been here, you both would have drowned! There was every possibility of the other person reaching the shore alone, without you…. Because you don't know how to swim and you would have caught hold of the other person and you both would have depended on each other, there is more possibility that you both would have drowned. And you created unnecessary trouble for me—first I had to save you, because you were closer to the bank, and that man had to wait a little longer."
But this is happening in life every day: you start helping others without ever becoming aware that you yourself are in need.
Be altruistic only when your own self is fulfilled. dh0507

But try to understand: your own light is not burning and you start helping others. Your own inner being is in total darkness and you start helping others. You yourself are suffering and you become a servant of the people. You have not passed through the inner rebellion and you become a revolutionary. This is simply absurd, but this idea arises in everybody's mind. It seems so simple to help others. In fact, people who really need to change themselves always become interested in changing others. That becomes an occupation, and they can forget themselves.
This is what I have watched. I have seen so many social workers, sarvodayis, and I have never seen a single person who has any inner light to help anybody. But they are trying hard to help everybody. They are madly after transforming the society and the people and people's minds, and they have completely forgotten that they have not done the same to themselves. But they become occupied.
Once an old revolutionary and social worker was staying with me. I asked him, "You are completely absorbed in your work. Have you ever thought if what you really want happens, if by a miracle, overnight, all that you want happens, what you will do the next morning? Have you ever thought about it?"
He laughed—a very empty laughter—but then he became a little sad. He said, "If it is possible, I will be at a loss as to what to do then. If the world is exactly as I want it, then I will be at a loss for what to do. I may even commit suicide."
These people are occupied; this is their obsession. And they have chosen such an obsession which can never be fulfilled. So you can go on changing others, life after life. Who are you?
This is also a sort of ego: that others are hard upon each other, that they are stepping on each other. Just the idea that others are hard gives you a feeling that you are very soft. No, you are not. This may be your way of ambition: to help people, to help them to become soft, to help them to become more kind, compassionate….
Remember well that a social servant, a revolutionary, is asking for the impossible—but it keeps him occupied. And when you are occupied with others' problems, you tend to forget your own problems. First, settle those problems, because that is your first, basic responsibility. belov208

People think that a good man, a religious man, is one who serves the poor. Then a reversal happens: you start serving the poor and you think you have become a good man—that's not necessarily so. You can serve the poor man your whole life and you may not have any glimpse of God.
I have seen many public servants—in India there are many because the country is poor—but they are all politicians. They serve people but they have their motivations. I have seen many christian missionaries in India; they also serve, but they have their motivations. They are bound to have their motivations because they don't have any prayer in their heart, they don't have any meditation. They have not contacted Jesus at all. They have been trained—they have been trained to be missionaries. Their whole motive is how to convert the poor to Christianity. They make hospitals, they distribute food, they distribute medicines, they open schools. They do many things—good things—but deep down the hidden motive is how to convert these people to Christianity. And all these things are just bribes.
You will be surprised that in India not a single rich man has become Christian. Only the very downtrodden, the very oppressed, the very poor uneducated—they have become Christians. Why?—can't your missionaries do anything to bring Jesus to other people? No—because their whole approach is of bribery. You can bribe a poor man. You can tell him that his children will be well-educated—become Christian. And of course they see it And I am not saying that they should not become Christian; I am not against it. I say it is good! Become Christian—at least your body will be taken care of. Hindus are not bothering about your body at all; become Christian. But this has nothing to do with religion. sale22

A friend came to see me. His wife was also with him. This friend was known for his charity. His wife said, "Perhaps you aren't acquainted with my husband, he is very charitable, he has given one hundred thousand rupees in charity."
Immediately the husband put his hand on his wife's saying, "Not one hundred thousand, but one hundred and ten thousand."
This is not charity, this is calculation. This is trade. Every cent is kept track of. If he should ever meet God, he will grab him by the throat saying, "I have given one hundred and ten thousand; tell me what you are giving in exchange." He gave it because the scriptures say if you give one here, there you will receive a millionfold. Who is going to pass up such a deal? A millionfold! Did you hear the interest rate? Have you seen business like this? Even gamblers are not such great gamblers! Gambling you don't get a millionfold. It is pure gambling. Give one hundred thousand in the hope that it will be returned a millionfold. This is just an extension of your greed.
And calculating one hundred thousand…the SIZE=2>mahag107

Whenever you do something good, do it out of love—not out of duty.
I used to go to many clubs to speak. In one Rotary Club they had a motto, which was placed just in front of me, `We serve.' I had not gone to speak to them about service, but I said, "Now I have forgotten what I had come for. I am going to speak about this motto that is in front of me in golden letters, `We serve.' If you are aware of your service, it is not service; it is a very cunning way of enslaving the other person. To me, duty is a four-letter, ugly word—obscene."
Never do anything out of the idea of duty, because it means you are forcing yourself, it means you are fulfilling a certain demand from the other side, it means you are following a certain discipline taught by the society to you.
Only act out of love.
Then only your act is beautiful and is a blessing. mess221

Osho writes to a friend:
Rest is the supreme goal, work is the medium. Total relaxation, with complete freedom from effort, is the supreme goal. Then life is a play, and then even effort becomes play.
Poetry, philosophy, religion are the fruits of repose. This has not been available to everyone but technology and science will make it so in the near future. That is why I am in favour of technology.
Those who attribute intrinsic JUSTIFY">Those who attribute intrinsic value to labour oppose the use of machines—they have to. For me, labour has no such intrinsic value: on the contrary, I see it as a burden. As long as work is a prerequisite for rest it cannot be blissful. When work flows out of a state of rest voluntarily then it is blissful. So I cannot call rest a sin.
Nor do I support sacrifice. I do not want anyone to live for anybody else, or one generation to sacrifice itself for another. Such sacrifices turn out to be very costly—those who make them expect an inhuman return. This is why fathers expect the impossible from their sons. If each father lives for his son who will live for himself? For every son is a potential father. No, I want everyone to live for himself—for his own happiness, his own state of rest.
When a father is happy he does much more for his son—and easily, because it comes out of his happiness. Then there is neither sacrifice nor renunciation; what he does comes naturally out of his being a father—and a happy father at that. Then he has no inhuman expectations of his son and where there is no pressure from expectations, expectations are fulfilled—out of the son being a son.
In short, I teach each person to be selfish. Altruistic teachings have taught man nothing but suicide. and a suicidal man is always homicidal; the unhappy sow their sorrow amongst others.
I am also against the sacrifice of the present for the future, because what is is always present; if you live in it totally the future will be born out of it—and when it comes it too will be the present. For he who has the habit of sacrificing the present for the future the future never comes because whatever comes is again always sacrificed for that which has not yet come.
Finally, you ask why I too work for others and for the future. First of all, I do not work. Whatever I do flows out of my state of rest. I do not swim, I just float. No one can ever do anything for another but if something happens to others out of what I am, that is something else, and there too I am not the doer.
As for the future—for me, the present is everything. And the past too is also a present—that has passed away; and the future too—that is a present that is yet to come. Life is always here and now so I do not bother about past and future. And it is amazing that ever since I stopped worrying about them they have begun to worry about me! teacup02

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