LISTEN TO OSHO SPEAK ON
WHEN SOME DESIRE COMES, CONSIDER IT.
THEN, SUDDENLY, QUIT IT.
This is a different dimension of the
WHEN SOME DESIRE COMES, CONSIDER IT.
THEN, SUDDENLY, QUIT IT.
You feel a desire -- a desire for sex,
a desire for love, a desire for food, anything. You feel a desire:
consider it. When the sutra says consider it, it means do not think
for or against it, just consider the desire, what it is.
A sexual desire comes to the mind. You
say, "This is bad." This is not consideration. You have been
taught that this is bad, so you are not considering this desire, you
are consulting the scriptures, you are consulting the past -- the past
RISHIS -- sages. You are not considering the desire
itself, you are considering something else. You are considering many
things; your conditioning, your upbringing, your education, your
culture, your civilization, your religion -- but not the desire.
This simple desire has come. Do not
bring in the mind, the past, the education, the conditioning; do not
bring in values. Just consider this desire -- what it is. If your mind
could be washed completely of all that has been given to you by the
society, of all that your parents have given to you -- the education,
the culture -- if your total mind could be washed out, the desire for
sex will arise. It will arise, because that desire is not given to you
by the society. That desire is biologically built in; it is in you.
For example, if a child is born and no
language is taught, the child will not learn any language. He will
remain without language. A language is a social phenomenon; it has to
be taught. But when the right moment comes, the child will feel sexual
desire. That is not a social phenomenon, it is biologically built in.
The desire will come at the right mature moment. It is not social, it
is biological -- deeper. It is built into your cells.
Because you were born out of sex, every
cell of your body is a sex cell; you consist of sex cells. Unless your
biology can be washed off completely, the desire will be there. It
will come -- it is already there. When a child is born the desire is
already there, because the child is a by-product of a sexual meeting.
He comes through sex; his whole body is built with sex cells. The
desire is there, only a time is needed before his body becomes mature
enough to feel that desire, to enact that desire. The desire will be
there whether you are taught that sex is bad or good, whether you are
not taught that sex is hell or heaven, whether you are taught this way
or that way, for or against -- because both are teachings.
The old traditions, the old religions,
Christianity particularly, they go on preaching against sex. The new
cults of hippies and yippies and others have started the opposite
movement. They say sex is good, sex is ecstatic, sex is the only real
thing in the world. Both are teachings. Do not consider your desire
according to some teaching. Just consider the desire in its purity, as
it is -- a fact. Do not interpret it.
Consideration here means not
interpreting, but just looking at the fact as it is. The desire is
there: look at it directly, immediately. Do not bring in your thoughts
or ideas, because no thought is yours and no idea is yours. Everything
has been given to you, every idea is a borrowed thing. No thought is
original -- no thought can be original. Do not bring in thinking, just
look at the desire, at what it is, as if you do not know anything
about it. Face it! Encounter it! That is what is meant by
WHEN SOME DESIRE COMES, CONSIDER IT.
Just look at the fact -- at what it is.
Unfortunately, it is one of the most difficult things to do. Compared
to this, reaching to the moon is not so difficult or reaching to the
peak of Everest is not so difficult. It is highly complicated --
reaching to the moon is highly complicated, infinitely complicated, a
very complex phenomenon. But compared to living with a fact of the
inner mind it is nothing, because the mind is so subtly involved in
everything you do. It is always there. Look at the word... If I say,
"Sex," the moment I say it you have decided for or against.
The moment I say, "Sex," you have interpreted: "This is
not good. This is bad." Or, "This is good." You have
interpreted even the word.
Many persons came to me when the book
FROM SEX TO SUPERCONSCIOUSNESS was published. They came and they said,
"Please change the title. The very word `sex' makes them
disturbed -- they have not read the book. And those who have already
read the book also say to change the title.
Why? The very word gives you a certain
interpretation. Mind is so interpretive that if I say "Lemon
juice," your saliva starts flowing. You have interpreted the
words. In the words `lemon juice' there is nothing like lemon, but
your saliva starts flowing. If I wait for a few moments, you will
become uneasy because you will have to swallow. The mind has
interpreted; it has come in. Even with words you cannot remain aloof,
without interpreting. It will be very difficult, when a desire arises,
to remain aloof, to remain just a dispassionate observer, calm and
quiet, looking at the fact, not interpreting it.
I say, "This man is a
Mohammedan" The moment I say, "This man is a
Mohammedan," the Hindu has thought that this man is bad. If I
say, "This man is a Jew," the Christian has decided that
this man is not good. The very word `Jew', and in the Christian mind
comes the interpretation; the traditional, conventional idea flares
up. This Jew is not to be considered, the old interpretation will have
to be imposed on this Jew.
Every Jew is a different Jew. Every
Hindu is a different, unique individual. You cannot interpret him
because you know other Hindus. You may have come to conclude that all
the Hindus you have known are bad, but this Hindu is not in your
experience. You are interpreting this Hindu according to your past
experience. Do not interpret, interpretation is not consideration.
Consideration means consider
THIS fact -- absolutely this fact. Remain
with this fact.
Rishis have said that sex is bad. It
may have been bad for them; you do not know. You have the desire, a
fresh desire, with you. Consider it, look at it, be attentive to it.
THEN, SUDDENLY, QUIT IT.
There are two parts to this technique.
First, remain with the fact -- aware, attentive of what is happening.
When you feel a sexual desire, what is happening in you? See how you
become feverish, how your body begins to tremble, how you feel a
sudden madness creeping in, how you feel as if you are possessed by
something else. Feel it, consider it. Do not exercise any judgement,
just move into this fact -- the fact of sexual desire. Do not say it
If you have said that, the
consideration has stopped, you have closed the door. Now your face is
not toward the desire -- your back is. You have moved away from it.
You have missed a moment in which you could have gone deep down into
your biological layer of being. You are clinging to the social layer,
which is the uppermost.
Sex is deeper than your
scriptures -- because it is biological. If all the shastras can be
destroyed -- and they can be destroyed, many times they have been --
your interpretation will be lost. But sex will remain; it is deeper.
Do not bring superficial things in. Just consider the fact and move
within, and feel what is happening to you. What happened to particular
rishis, to Mohammed and Mahavir, is irrelevant. What is happening to
you this very moment? This alive moment, what is happening to you?
Consider it, observe it. And then the
second part... this is really beautiful. Shiva says,
SUDDENLY -- remember. Do not say,
"This is bad, so I am going to leave it. I am not going to move
with this idea, this desire. This is bad, this is sin, so I will stop
it, I will suppress it." Then a suppression will happen, but not
a meditative state of mind. And suppression is really creating by your
own hands a deceived being and mind.
Suppression is psychological. You are
disturbing the whole mechanism and suppressing energies which are
going to burst out any day. The energy is there, you have simply
suppressed it. It has not moved out, it has not moved in, you have
simply suppressed it. It has simply moved sideways. It will wait and
it will become perverted, and perverted energy is the basic problem
Psychological diseases are by-products
of perverted energy. Then it will take such shapes, such forms, which
are not even imaginable, and in those forms it will try again to be
expressed. And when it is expressed in a perverted form, it leads you
into a very, very deep anguish, because there is no satisfaction in
any perverted form. And you cannot remain perverted, you have to
express it. Suppression creates perversion. This sutra is not
concerned with suppression. This sutra is not saying to control, this
sutra is not saying to suppress.
The sutra says,
SUDDENLY, QUIT IT.
What to do? The desire is there; you
have considered. If you have considered it, it will not be difficult;
the second part will be easy. If you have not considered it, look at
your mind. Your mind will be thinking, "This is good. If we can
quit sexual desire suddenly, this is beautiful." You would like
to do it, but your liking is not the question. Your liking may not be
your liking, but just the society's. Your liking may not be your own
consideration, but just tradition. First consider, do not create any
liking or disliking. Just consider, and then the second part becomes
easy -- you can quit the desire.
How to quit it? When you have
considered a thing totally, it is very easy; it is as easy as dropping
this paper from my hand.
QUIT IT... What will happen? A desire is
there. You have not suppressed it and it is moving out, it is coming
up; it has stirred your whole being. Really, when you consider a
desire without interpretation your whole being will become a desire.
When sex is there and if you are not
against it or for it, if you have no mind about it, then just by
looking at the desire, your whole being will be involved in it. A
single sex desire will become a flame. Your whole being will be
concentrated in the flame, as if you have totally become sexual. It
will not only be at the sex center, it will spread all over the body.
Every fiber of your body will be trembling. The passion will have
become a flame. Now, quit it. Don't fight with it, simply say, "I
What will happen? The moment you can simply say, "I quit," a
separation happens. Your body -- your passionate body, your body
filled with sex desire -- and you become two. Suddenly, in a moment,
they are two poles apart. The body is writhing with passion and sex,
and the center is silent, observing. No fight is there, just a
separation -- remember this. In fight you are not separate. When you
are fighting you are one with the object. When you have just quit it,
you are separate. Now you can look at it as if someone else is there,
One of my friends was with me for many
years. He was a constant chain smoker, and he tried and tried, as
smokers do, not to smoke. One day, suddenly in the morning, he would
decide, "Now I am not going to smoke," and by the evening he
would be smoking again. And he would feel guilty and he would defend
it, and then for a few days he would not gather courage again to
decide not to smoke. Then he would forget what happened. Then one day,
again he would say, "Now I am not going to smoke," and I
would just laugh because this had happened so many times. Then he
himself became fed up with the whole thing -- with this smoking and
then deciding not to smoke, and this constant vicious circle.
He wondered what to do. He asked me
what to do, so I told him, "Do not be against smoking -- that is
the first thing to do. Smoke, and be with it. For seven days do not be
against it; do this thing."
He said, "What are you telling me?
I have been against it, and even then I could not leave it, and you
are saying not to be against it. Then there is no possibility of
So I told him, "You have tried
with the inimical attitude and you have been a failure. Now try the
other -- the friendly attitude. Do not be against it for seven
Immediately he said, "Then will I
be able to leave it?"
So I told him, "Then again... you
are still inimical toward it. Do not think about leaving it at all.
How can one think about leaving a friend? For seven days just forget
it. Remain with it, cooperate with it, smoke as deeply as possible, as
lovingly as possible. When you are smoking, just forget everything;
become the smoking. Be totally at ease with it, in deep communion with
it. For seven days, smoke as much as you like and forget about leaving
These seven days became a
consideration. He could look at the fact of smoking. He was not
against it, so now he could face it. When you are against something,
or someone, you cannot face it. The very being against becomes a
barrier. You cannot consider... How can you consider an enemy? You
cannot look at him, you cannot look into his eyes; it is difficult to
face him. You can look deeply only into the eyes of one you love; then
you penetrate deep. Otherwise eyes can never meet.
So he looked into the fact deeply. For
seven days he considered it. He was not against, so the energy was
there, the mind was there, and it became a meditation. He had to
cooperate with it; he had to become the smoker. After seven days he
forgot to tell me. I was waiting for him to say, "Now the seven
days have ended, so now how can I leave it?" He forgot completely
about the seven days. Three weeks passed and then I asked him,
"Have you forgotten completely?"
He said, "The experience has been
so beautiful, I do not want to think about anything else now. It is
beautiful, and for the first time I am not struggling with the fact. I
am just feeling what is happening to me."
Then I told him, "Whenever you
feel the urge to smoke, simply quit." He didn't ask me how to
quit it, he had simply considered the whole thing and the whole thing
became so childish, and there was no struggle. So I said, "When
you feel again the urge to smoke, consider it, look at it, and leave
it. Take the cigarette in your hand, stop for a moment, then leave the
cigarette. Let it drop, and as the cigarette drops let the urge also
He didn't ask me how to do it, because
consideration makes one capable -- you can do it. And if you cannot do
it, remember, you have not considered the fact. Then you were against
it, all the time thinking how to leave it. Then you cannot quit it.
When suddenly the urge is there and you quit it, the whole energy
takes a jump inward. The technique is the same, only the dimensions