Osho – Autobiography of a Spiritually Incorrect Mystic
Meine Unterstreichungen:
Religion is an interference with your meditation. (S. 10)
You know the subtle difference between a master and a teacher. The master has known, and imparts what he has known. The teacher has received from one who has known, and delivers it intact to the world, but he himself has not known (S. 12)
Unless one is rebellious, one is not religious. Rebellion is the very foundation of religion. (S. 20)
He said, “But in opening your eyes there is no harm.” I said “One never knows–one can be distracted. I don’t want to be distracted by anything.” (S. 27)
I want to be an educated vagabond, not a vagabond out of weakness. […] First I want to prove to the world that I can be anything that I want to be, still I choose to be a vagabond – out of strength. (S. 28)
They say: “You have to become like Krishna, like Buddha,” and they paint Buddha and Krishna in such a way that a great desire arises in you to be a Buddha, to be a Jesus, to be a Krishna. This desire is the root cause of your misery. (S. 41)
If you accept death, there is no fear. If you cling to life, then every fear is there. (S. 57)
Our languages are not created by enlightened people; and in fact they cannot create a language even if they want to, because enlightenment happens in silence. (S. 67)
Once you are ready to say: “I don’t care about respectability,” then society is absolutely impotent to do anything against your will. (S. 97)
Teachers are as much born as poets, it is a great art. Everybody cannot be a teacher, but because of universal education millions of teachers are required. Just think of a society that thinks everybody has to be taught in poetry and poetry has to be taught by poets. Then millions of poets will be required. Of course, then there will be poets’ training colleges. Those poets will be bogus, and then they will ask. “Applaud us! – Because we are poets. Why are you not respecting us?” This happened with teachers. (S. 100f)
I would hammer religion and try to clean people completely of all this nonsense. But the total result was that I became like an island; nobody wanted to talk with me, because even to say hello to me was dangerous; where would it lead? Finally I had to change my strategy. I became aware that, strangely, the people who were interested in the search for truth hat got involved in religion. Because they thought me irreligious, I could not commute with them; and they were the people who would be really interested to know. They were the people who would be ready to travel with me to unknown spaces. But they were already involved in some religion, in some sect in some philosophy; just their thinking of me as irreligious, atheistic, became a barrier. And those were the people I hat to seek out. (S. 107)
The man who wants to become prime minister of the country is not interested in finding the truth. (S. 107)
I would have to play the game of being religious. […] Only then could I find people who were authentic seekers. (S. 108)
But people listen only to words, they don’t understand meanings. People understand only what you say, they don’t understand what is conveyed unsaid. (S. 108)
Yes, I used Jesus’ words. – one has just to unterstand a little game with words and one can make any word mean anything – and they thought that this was the real message of Jesus… (S. 109)
[…] and in the name of religion I said everything against religion. (S. 114)
I can easily contradict myself because I am not trying to have communication with your intellectual, rational mind. (S. 120)
Actions are very small things, but up to now all the religions have been counting on your actions, not your consciousness. (S. 123)
As your consciousness becomes more settled, all your life patterns change. What religions have called sin will disappear from your life, and what they have called virtue will automatically flow from your being, from your actions. But they have been doing just vice versa: first change the acts. It is as if you are in a dark house and you are stumbling over furniture and things, and you are told that unless you stop stumbling, light is not possible. What I am saying is , bring light in and stumbling will disappear, because when there is light why should you stumble over things? Every time you stumble, every time you hit your head on the wall, it hurts. It is a punishment in itself–a wrong act is a punishment in itself; there is nobody recording your acts. And every beautiful action is a reward unto itself. But first bring light in your life. (S. 124)
But I have to say it even if it hurts, because that is the only way to make you aware that there is something more in life, something higher, something greater, something far more blissful, far more orgasmic. (S. 131)
Christians are afraid of somebody brainwashing Christians, because then they will not be Christians. (S. 134)
It is something to be remembered: All the masters of the world have been telling stories, parables– why? The truth can be simply said, there is no need to give you so many stories. But the night is ling, and you have to be kept awake; without stories you are going to fall asleep. (S. 136)
The truth cannot be said, but you can be led to the point from where you can see it. (S. 136)
I am not saying that a poor person cannot become religious, but it is very rare, exceptional. A poor person goes on hoping. (S. 146)
If a rich man is not religious, his sin is unpardonable. (S. 147)
The great Zen master Dai says, „All the teachings of the sages, of the saints, of the masters, have expounded no more than this: they are commentaries on your sudden cry, Ah, this! (S. 161)
He [the master] liberates you, in short, from the world of words–because the word is the problem. (S. 162)
Whenever a country becomes poor outwardly, it becomes unaware of the inner poverty. (S. 209)
Without outer richness nobody becomes aware of their inner discontent. (S. 209)
Judaism, Christianity and Mohammedanism–all the three non-Indian religions were born in poverty. They could not develop meditation techniques, there was no need. They have remained the religions of the poor. (S. 211)
Ich fand’s gut. Weiß aber nicht, was ich dazu sagen soll. Ist vermutlich ein Nischengeschmack.
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