ONLY TANTRA CAN CREATE A NEW MAN

Someone has asked,

"How often should one indulge in sex in order to help and not to hinder the meditation process?"

The question arises because we go on misunderstanding. YOUR SEX ACT AND THE TANTRIC SEX ACT ARE BASICALLY DIFFERENT. Your sex act is to relieve; it is just like sneezing, a good sneeze. The energy is thrown out, you are unburdened. It is destructive, it is not creative. It is good, therapeutic. It helps you to be relaxed, but nothing more. The tantra sex act is basically, diametrically opposite and different. IT IS NOT TO RELIEVE, IT IS NOT TO THROW ENERGY OUT. It is to remain in the act without ejaculation, without throwing energy out; remaining in the act merged -- just the beginning part of the act, not the end part.

This changes the quality; the complete quality is different then. Try to understand two things. THERE ARE TWO TYPES OF CLIMAXES, TWO TYPES OF ORGASM. One type of orgasm is known. You reach to a peak of excitement, then you cannot go further: the end has come. The excitement reaches to a point where it becomes non-voluntary. The energy jumps in you and goes out. You are relieved of it, unburdened. THE LOAD IS THROWN; you can relax and sleep. You are using it like a tranquilizer.

It is a natural tranquilizer: a good sleep will follow -- if your mind is not burdened by religion, then. Otherwise even the tranquilizer is destroyed. IF YOUR MIND IS NOT BURDENED BY RELIGION, only then can sex be a tranquilizing thing. If you feel guilt, your sleep will be disturbed. You will feel depression, you will start condemning yourself, and you will start taking oaths that, "Now, no more!" Your sleep will become a nightmare after it.

If you are a natural being not too much burdened by religion and morality, only then sex can be used as a tranquilizer. THIS IS ONE TYPE OF ORGASM -- COMING TO THE PEAK OF EXCITEMENT. Tantra is centered on another type of orgasm. If we call the first kind a peak orgasm, you can call the tantric orgasm a valley orgasm. In it you are not coming to the peak of excitement, but COMING TO THE VERY DEEPEST VALLEY OF RELAXATION. Excitement has to be used for both in the beginning. That is why I say that in the beginning both are the same, but the ends are totally different.

EXCITEMENT HAS TO BE USED FOR BOTH: either you are going toward the peak of excitement or to the valley of relaxation. FOR THE FIRST, EXCITEMENT HAS TO BE INTENSE -- more and more intense. You have to grow in it; you have to help it to grow towards the peak. In the second, excitement is just the beginning. And once the man has entered, both the lover and beloved can relax. No movement is needed. They can relax in a loving embrace.

WHEN THE MAN FEELS OR THE WOMAN FEELS THAT THE ERECTION IS GOING TO BE LOST, only then a little movement and excitement. But again relax. YOU CAN PROLONG THIS DEEP EMBRACE FOR HOURS WITH NO EJACULATION, and then both can fall into deep sleep together. This -- THIS -- is a valley orgasm. Both are relaxed, and they meet as two relaxed beings. In the ordinary sexual orgasm, you meet as two excited beings -- tense, full of excitement, trying to unburden themselves. The ordinary sexual orgasm looks like madness; the tantra orgasm is a deep, relaxing meditation.

Then there is no question of how often should one indulge. YOU CAN INDULGE AS MUCH AS YOU LIKE, because no energy is lost. Rather, energy is gained.

You may not be aware of it, but this is a fact of biology, of bio-energy, THAT MAN AND WOMAN ARE OPPOSITE FORCES. Negative-positive, yin-yang, or whatsoever you call them, they are challenging to each other. And when they both meet in a deep relaxation, THEY REVITALIZE EACH OTHER. They both revitalize each other, they both become younger, they both feel livelier, they both become radiant with new energy, and nothing is lost. Just by meeting the opposite pole, energy is renewed.

THE TANTRA LOVE ACT CAN BE DONE AS MUCH AS YOU LIKE. The ordinary sex act cannot be done as much as you like, because you are losing energy, and your body will have to wait to regain it. And when you regain it, you will only lose it again. And this looks absurd. The whole life is spent in gaining and losing, regaining and losing: IT IS JUST LIKE AN OBSESSION.

The second thing to be remembered: you may or may not have observed: if you look at animals you can never see them enjoying sex. In intercourse, they are not enjoying.

Look at baboons, monkeys, dogs or any kind of animals. In their sex act, YOU CANNOT SEE THAT THEY ARE FEELING BLISSFUL OR ENJOYING IT -- you cannot! It seems to be just a mechanical act, a natural force pushing them towards it. If you have seen monkeys in intercourse, after the intercourse they will separate. Look at their faces: there is no ecstasy, it is as if nothing has happened. When the energy forces itself, when the energy is too much, they throw it. The ordinary sex act is just like this, but moralists have been saying quite the contrary.

They say, "Don't indulge, don't 'enjoy'." They say, "This is like animals." This is not! ANIMALS NEVER ENJOY; only man can enjoy. And the deeper you can enjoy, the higher is the kind of humanity that is born to you. And if your sex act can become meditative, ecstatic, the highest is touched. But remember tantra: IT IS A VALLEY ORGASM, IT IS NOT A PEAK EXPERIENCE. It is a valley experience!

In the West, ABRAHAM MASLOW has made this term "peak experience" very famous. You go in excitement towards the peak, and then you fall. That is why, after every sex act, you feel a fall and a depression: you are falling from a peak. You will never feel that after a tantra sex experience; you are not falling. You cannot fall more because you have been in the valley. Rather, you are rising.

WHEN YOU COME BACK AFTER A TANTRIC SEX ACT, YOU HAVE RISEN, NOT FALLEN. You feel filled with energy, more vital, more alive, radiant. And that ecstasy will last for hours, even for days. It depends on how deeply you were in it. And if you can move into it, sooner or later you will realize that EJACULATION IS WASTAGE OF ENERGY. No need of it -- unless you need children. And you will feel a deep relaxation the whole day.

ONE TANTRIC SEX EXPERIENCE, AND FOR DAYS YOU WILL FEEL RELAXED, at ease, at home, non-violent, nonangry, non-depressed. And this type of person is never a danger to others. If he can, he will help others to be happy. If he cannot, at least he will not make anyone unhappy.

ONLY TANTRA CAN CREATE A NEW MAN. And this man who has known timelessness, egolessness and a deep non-duality with existence will grow now. A dimension has opened.

OSHO

Vigyan Bhairav TantraVol 1,

Ch #34: Cosmic orgasm through Tantra

pm in Woodlands, Bombay

Tathata

Pictures: by Klimt

ACCEPT LIFE AS IT IS. Be joyful, without any reason.

IN A VILLAGE where the great Zen Master Hakuin was living, a girl became pregnant. Her father bullied her for the name of her lover, and, in the end, to escape punishment, she told him it was Hakuin.

The father said no more, but when the time came and the child was born, he at once took the baby to Hakuin and threw it down. "IT SEEMS THAT THIS IS YOUR CHILD," he said. And he piled on every insult and sneer at the disgrace of the affair.

The Zen Master only said, "OH, IS THAT SO?" and took the baby in his arms. Wherever he went thereafter, he took the baby, wrapped in the sleeve of his ragged robe. During rainy days and stormy nights he would go out to beg milk from the neighboring houses. Many of his disciples, considering him fallen, turned against him and left. And Hakuin said not a word.

Meantime, the mother found she could not bear the agony of separation from her child. She confessed the name of the real father. And her own father rushed to Hakuin and prostrated himself, begging over and over for forgiveness. Hakuin said only, "OH, IS THAT SO?" and gave him the child back.

This is acceptance. This is tathata. WHATSOEVER LIFE BRINGS IS OKAY, ABSOLUTELY OKAY. This is the mirrorlike quality -- nothing is good, nothing is bad, ALL IS DIVINE.

ACCEPT LIFE AS IT IS. Accepting it, desires disappear, tensions disappear, discontent disappears. Accepting it as it is, one starts feeling very joyful and for no reason at all.

When joy has a reason, it is not going to last long. When joy is without any reason, it is going to be there forever.

OSHO

Zen, The Path Of Paradox, Vol. 3, pp. 175-176/

Rajneesh Neo-Tarot

Tantric techniques

CONSIDER YOUR ESSENCE AS LIGHT RAYS FROM CENTER TO CENTER UP THE VERTEBRAE, AND SO RISES ” LIVINGNESS” IN YOU. OR IN THE SPACES BETWEEN, FEEL THIS AS LIGHTNING.
FEEL THE COSMOS AS A TRANSLUCENT EVER-LIVING PRESENCE.

Man can be considered in three ways: in terms of the normal, the abnormal and the supernormal.
Western psychology is basically concerned with the abnormal, the pathological, with the man who has fallen down from the normal, who has fallen down from the norm. Eastern psychology, tantra and yoga, consider man from the standpoint of the supernormal – of the one who has gone beyond the norm. Both are abnormal. One who is pathological is abnormal because he is not healthy, and one who is supernormal is abnormal because he is MORE healthy than any normal human being.

The difference is of negative and positive.

Western psychology developed as part of psychotherapy. Freud, Jung, Adler and other psychologists were treating the abnormal man, the man who is mentally ill. Because of this the whole Western attitude towards man has become erroneous. Freud was studying pathological cases. Of course, no healthy man would go to him – only those who were mentally ill. They were studied by him, and because of that study he thought that now he understood man. Pathological men are not really men, they are ill, and anything based on a study of them is bound to be deeply erroneous and harmful. This has proved harmful because man is looked at from a pathological standpoint. If a particular state of mind is chosen and that state is ill, pathological, then the whole image of man becomes disease-based. Because of this attitude, the whole Western society has fallen down – because the ill man is the base, the perverted has become the foundation.
And if you study only the abnormal, you cannot conceive of any possibility of supernormal beings.

A buddha is impossible for Freud, not conceivable. He must be fictitious, mythological. A buddha cannot be a reality. Freud has only come in contact with ill men who are not even normal, and whatsoever he says about normal man is based on the study of abnormal man. It is just like a physician who is doing a study. No healthy man will go to him, there is no need. Only unhealthy people will go. By studying so many unhealthy people, he creates a picture in his mind of man, but that picture cannot be of man. It cannot be because man is not only illnesses. And if you base your concept of man on illnesses, the whole society will suffer.

Eastern psychology, particularly tantra and yoga, also has a concept of man, but that concept is based on the study of the supernormal – Buddha, Patanjali, Shankara, Nagarjuna, Kabir, Nanak – on persons who have reached to the peak of human potentiality and possibility. The lowest has not been considered, only the highest. If you consider the highest your mind becomes an opening; you can grow because now you know higher reaches are possible. If you consider the lowest, no growth is possible. There is no challenge. If you are normal you feel happy. It is enough that you are not perverted, that you are not in a mental asylum. You can feel good, but there is no challenge.

But if you seek the supernormal, the highest possibility that you can become, if someone has become that possibility, if that possibility has become actual in someone, then a possibility for growth opens. You can grow. A challenge comes to you, and you need not be satisfied with yourself. Higher reaches are possible and they are calling you. This must be understood deeply. Only then will the psychology of tantra be conceivable. Whatsoever you are is not the end. You are just in the middle.

You can fall down, you can rise up. Your growth has not finished. You are not the end product; you are just a passage. Something is constantly growing in you.

Tantra conceives of and bases its whole technique on this possibility of growth. And remember, unless you become that which you can become, you will not be fulfilled. You MUST become that which you can become – it is a must! Otherwise you will be frustrated, you will feel meaningless, you will feel that there is no purpose in life. You can carry on, but there can be no joy in it. And you may succeed in many other things, but you will fail with yourself. And this is happening. Someone becomes very rich and everyone thinks that now he has succeeded. Everyone except himself thinks that he has succeeded. He knows his failure. Wealth is there, but he has failed. You are a great man, a leader, a politician. Everyone thinks that they have succeeded, but they have failed. This world is strange: you succeed in everyone’s eyes except your own.

People come to me daily. They say they have everything, but now what? They are failures, but where have they failed? As far as outward things are concerned they have not failed, so why do they feel this failure? Their inner potentiality has remained potent. They have not flowered. They have not achieved what Maslow calls ”self-actualization.” They are failures – inner failures, and ultimately, what others say is meaningless. What you feel is meaningful. If you feel that you are a failure, others may think that you are a Napoleon or an Alexander the Great, but it makes no difference. Rather, it depresses you more. Everyone thinks that you are a success, and now you cannot say that you are not – but you know you are not. You cannot deceive yourself. As far as self-actualization is concerned you cannot deceive. Sooner or later you will have to call upon yourself and look deeply into yourself at what has happened. The life is wasted. You have given up an opportunity and gathered things which mean nothing.

Self-actualization refers to the highest peak of your growth, where you can feel a deep content, where you can say, ” This is my destiny, this is for what I was meant, this is why I am here on earth.”

Tantra is concerned with that self-actualization – with how to help you grow more. And remember, tantra is concerned with you, not with ideals. Tantra is not concerned with ideals; it is concerned with you as you are and as you can become. The difference is great. All teachings are concerned with ideals. They say become like Buddha, become like Jesus, become like this or that. They have ideals, and you have to become like those ideals. Tantra has no ideal for you. Your unknown ideal is hidden within you; it cannot be given to you. You are not to become Buddha, there is no need. One Buddha is enough, and no repetition is of any value. Existence is always unique, it never repeats; repetition is boredom. Existence is always new, eternally new, so even a Buddha is not repeated – such a beautiful phenomenon left unrepeated.

Why? Because even if a Buddha is repeated it will create boredom. What is the use? Only the unique is meaningful; copies are not meaningful. Only if you are firsthand is your destiny fulfilled. If you are secondhand, you have missed.

So tantra never says be like this or that; there is no ideal. Tantra never talks about ideals; hence, the name ” tantra.” Tantra talks about techniques – never about ideals. It talks of HOW you can become; it never says what. It exists because of that how. Tantra means technique; the very word tantra means technique. It is concerned with ” how” you can become, it is not concerned with what. That ” what” will be supplied by your growth. Just use the technique, and by and by your inner potentiality will become actual. The uncharted possibility will become opened, and as it opens you will realize what it is. And no one can say what it is. Unless you become it, no one can predict what you can become.

So tantra gives you only techniques – never ideals. This is how it is different from all moral teachings.
Moral teachings always give ideals. Even if they talk about techniques, those techniques are always for particular ideals. Tantra gives no ideal to you; you ARE the ideal, and your future is unknown.
No ideal from the past can be of any help because nothing can be repeated, and if it is repeated it is meaningless.

Zen monks say to remember and be alert. If you meet Buddha in your meditation, kill him immediately; don’t allow him to stand there. Zen monks are Buddha’s followers, and yet they say kill Buddha immediately if you meet him in your meditation, because the personality, the ideal of Buddha may become so hypnotizing that you may forget yourself, and if you forget yourself you have missed the path. Buddha is not the ideal; you are the ideal, your unknown future. That has to be discovered.

Tantra gives you techniques of discovery. The treasure is within you. So remember this second thing: it is very difficult to believe that you are the ideal – difficult for you to believe because everyone is condemning you. No one accepts you, not even you yourself. You go on condemning yourself. You always think in terms of being like someone else, and that is false, dangerous. If you go on thinking like that you will become a fake and everything will be phoney. Do you know from where the word ‘phoney’ comes? It comes from telephone. In the early days of the telephone, the transmission was so false, so unreal, that a real voice and a phoney voice were heard from the telephone – a phoney voice that was mechanical. The real voice was lost – just in those beginning days. From there comes the word phoney. If you are imitating someone else, you will become phoney, you will not be real. A mechanical device will be there all around you, and your reality, your real voice, will be lost. So don’t be phoney, be real, Tantra believes in you. That is why there are so few believers in tantra – because no one believes in himself. Tantra believes in you and says that you are the ideal, so don’t imitate anyone. Imitation will create a pseudo personality around you. You can go on moving with that pseudo personality thinking it is yourself, but it is not. So the second thing to remember is that there is no fixed ideal. You cannot think in terms of the future; you can only think in terms of the present – just the immediate future in which you can grow. No fixed future is there, and it is good that there is no fixed future; otherwise there would be no freedom. If there were a fixed future, man would be a robot.

You have no fixed future. You have multi possibilities; you can grow in many ways. But the only thing that will give you ultimate contentment is that you grow – that you grow in such a way that every growth produces further growth. Techniques are helpful because they are scientific. You are saved from unnecessary wandering, unnecessary groping. If you don’t know any techniques, you will take many lives. You will reach the goal because the life energy within you will move unless it comes to the point where no movement is possible. It will go on moving to the highest peak, and that is the reason why one goes on being born again and again. Left to yourself you will reach – but you will have to travel very, very long, and the journey will be very tedious and boring.

With a master, with scientific techniques, you can save much time, opportunity and energy. And sometimes within seconds you can grow so much that within lives even you will not be able to grow that much. If a right technique is used growth explodes, and these techniques have been used in millions of years of experiments. They were not devised by one man; they were devised by many, many seekers, and only the essence is given here. In these one hundred and twelve techniques, all techniques from all over the world have been covered. Nowhere does there exist any technique which has not been covered in this one hundred and twelve; they are the whole spiritual search in essence. But all the techniques are not for everyone, so you will have to try them out. Only certain techniques will be helpful to you, and you will have to find them out. There are two ways: either by your own trial and error, until you stumble upon something which starts working and you start growing, and then you move in it; or you surrender to some teacher and he finds out what will suit you. These are the two ways. You can choose.

Osho
Vigyan Bhairav Tantra, Vol 2
CH# 7-Tantric meditation with light techniques
pm in Bombay, India

In Your Hands

TECHNIQUES ARE SHORTCUTS, REVOLUTIONS, BUT ARE NOT THESE AGAINST TAO, SWABHAV, THE NATURE?

They are. They are against tao, they are against swabhav. Any effort is against swhabhav, Tao; effort as such is against tao. If you can leave everything to swabhav, Tao, nature, then no technique is needed, because that is the ultimate technique. If you can leave everything to Tao, that is the deepest surrender possible. You are surrendering yourself, your future, your possibilities. You are surrendering time itself, all effort. This means infinite patience, awaiting.
If you can surrender everything to nature then there is no effort, then you don’t do anything. You just float. You are in a deep let-go. Things happen to you, but you are not making any effort for them – you are not even seeking them. If they happen, it is okay; if they don’t happen, it is okay – you have no choice. Whatsoever happens, happens; you have no expectations and of course, no frustrations.
Life flows by, you flow in it. You have no goal to reach, because with the goal effort enters. You have nowhere to go, because if you have somewhere to go, effort will come in; it is implied. You have nowhere to go, nowhere to reach, no goal, no ideal; nothing is to be achieved – you surrender all.
In this surrendering moment, in this very moment, all will happen to you. Effort will take time; surrender will not take time. Technique will take time; surrender will not take time. That’s why I call it the ultimate technique. It is a no-technique. You cannot practise it – you cannot practise surrender.
If you practise, it is not surrender. Then you are relying on yourself; then you are not totally helpless; then you are trying to do something – even if it is surrender, you are trying to do it. Then technique will come in, and with technique time enters, future enters.
Surrender is non-temporal; it is beyond time. If you surrender, this very moment you are out of time, and all that can happen, will happen. But then you are not searching for it, not seeking it; you are not greedy for it. You have no mind for it at all: whether it happens or not, it is all the same to you.
Tao means surrender – surrender to swabhav, to nature. Then you are not. Tantra and Yoga are techniques. Through them you will reach to swabhav, but it will be a long process. Ultimately after every technique you will have to surrender, but with techniques it will come in the end; with Tao, in Tao, it comes in the beginning. If you can surrender right now, no technique is needed, but if you cannot, and if you ask me how to surrender, then a technique is needed. So, rarely in millions and millions of men, one can surrender without asking how. If you ask ‘how’, you are not the right type who can surrender, because the ‘how’ means you are asking for a technique.
These techniques are for all those who cannot get rid of this ‘how’. These techniques are just to get rid of your basic anxiety about ‘how’ – how to do it. If you can surrender without asking, then no technique is needed for you. But then you would not have come to me, you could have surrendered any time, because surrender needs no teacher. A teacher can teach only technique.
When you seek, you are seeking technique; every seeking is a seeking for technique. When you go to someone and ask, you are asking for a technique, for a method. Otherwise there is no need to go anywhere. The very search shows that you have a deep need for technique. These techniques are for you. Not that without technique it cannot happen. It can happen, but it has happened to very few persons. And those few persons are also really not rare: in their past lives they have been struggling with techniques, and they have struggled so much with techniques that now they are fed up, they are bored. A saturation point comes when you have asked again and again ‘How? How? How? – and ultimately the ‘how’ falls. Then you can surrender.
In every way technique is needed. A Krishnamurti, he can say that no technique is needed – but this is not his first life. And he couldn’t have said this in his past life. Even in this very life many techniques were given to him, and he worked on them. You can come to a point through techniques where you can surrender – you can throw all techniques and simply be – but that too is through techniques.
It is against Tao, because you are against Tao. You have to be deconditioned. If you are in Tao then no technique is needed. If you are healthy then no medicine is needed. Every medicine is against health. But you are ill; medicine is needed. This medicine will kill your illness. It cannot give you health, but if the illness is removed, health will happen to you. No medicine can give you health.
Basically every medicine is a poison – but you have gathered some poison; you need an antidote. It will balance, and health will be possible.
Technique is not going to give you your divinity, it is not going to give you your nature. All that you have gathered around your nature it will destroy. It will only decondition you. You are conditioned, and right now you cannot take a jump into surrender. If you can take it, it is good – but you cannot take it. Your conditioning will ask, ‘How?’ Then techniques will be helpful.
When one lives in tao, then no yoga, no tantra, no religion is needed. One is perfectly healthy; no medicine is needed. Every religion is medicinal. When the world lives in total tao, religions will disappear. No teacher, no Buddha, no Jesus will be needed, because everyone will be a Buddha or a Jesus. But right now, as you are, you need techniques. Those techniques are antidotes.
You have gathered around yourself such a complex mind that whatsoever is said and given to you, you will complicate it. You will make it more complex, you will make it more difficult. If I say to you, ‘Surrender,’ you will ask, ‘How?’ If I say, ‘Use techniques,’ you will ask, ‘Techniques? Are not techniques against tao?’ If I say, ‘No technique is needed; simply surrender and God will happen to you,’ you will immediately ask, ‘How?’ – your mind.
If I say, ‘Tao is right here and now: you need not practise anything, you simply take a jump and surrender,’ you will say, ‘How? How can I surrender?’ If I give you a technique to answer your ‘how’, your mind will say, ‘But is not a method, a technique, a way, against swabhav, against Tao? If divinity is my nature, then how can it be achieved through a technique? If it is already there, then the technique is futile, useless. Why waste time with the technique?’ Look at this mind!
I remember, once it happened that one man, a father of a young girl, asked composer Leopold Godowsky to come to his house and give an audition to his daughter. She was learning piano.
Godowsky came to their house; patiently he heard the girl playing. When the girl finished, the father beamed, and he cried in happiness and asked Godowsky, ‘Isn’t she wonderful?’
Godowsky is reported to have said, ‘She is wonderful. She has an amazing technique. I have never heard anyone play such simple pieces with such great difficulty. She has an amazing technique.
Playing such simple pieces with such great difficulty, I have never seen anyone do before!’
This is what goes on happening in your mind. Even a simple thing you will make complicated, you will make difficult for yourself. And this is a way of defence, this is a defence measure, because when you create difficulty you need not do it – because first the problem must be solved and then you can do it.
If I say surrender, you ask how. Unless I answer your ‘how’, how can you surrender? If I give you a technique, your mind immediately creates a new problem. ‘Why the technique? Swabhav is there, Tao is there, God is within you, so why this endeavor, this effort?’ Unless this is answered, there is no need to do anything.
Remember, you can go on in this vicious circle continuously for ever and ever. You will have to break it somewhere and come out of it. Be decisive, because only with decision is your humanity born.
Only with decision do you become human. Be decisive. If you can surrender, surrender. If you cannot surrender, then don’t create philosophical problems; then use some technique.
In both the ways the surrender will happen to you. If you can surrender right now, it is okay. If you cannot surrender, then pass through techniques – that training is needed. It is needed because of you, not because of swabhav, not because of Tao. Tao needs no training. It is needed because of you. And the techniques will destroy you. You will die through the techniques, and the innermost nature will evolve. You have to be shattered completely. If you can shatter it in a jump – surrender.
If you cannot, then piecemeal – through techniques work on it.
But remember one thing: your mind can create problems which are tricks – tricks to postpone, to postpone decision. If the mind is not settled, you don’t feel guilty. You feel, ‘What can I do? Unless something is absolute, clearcut, transparent, what can I do?’ Your mind can create clouds around you, and your mind will not allow you to be transparent ever – unless you decide. With decision clouds disappear. Mind is very diplomatic, mind is political, and it goes on playing politics on you. It is very tricky, cunning.
I have heard, once Mulla Nasrudin came to visit his son and daughter-in-law. He had come for three days, but then he stayed for one week. Then the one week passed, and he stayed for one month.
Then the young couple started worrying – how to get rid of the old man? So they discussed how to get rid of him, and they hit upon a plan.
The husband said, ‘Tonight you prepare soup, and I will say that there is too much salt in it, it cannot be eaten, it is impossible to eat. And you have to say that there is not enough salt in it. We will argue and we will start quarrelling, and then I will ask my father what his opinion is, what he says. If he agrees with me, then you get mad and tell him to go away. If he agrees with you, I will get sore and I will tell him to go away immediately.’
The soup was prepared, and as it was planned, they started quarrelling and arguing. And then the climax came. They were just on the verge of hitting each other and Nasrudin was sitting silently watching. And then the son turned towards him and said, ‘Pa what do you say? Is there too much salt or not?’
So Nasrudin dipped his spoon in the soup, tasted it, meditated a moment upon the taste, and then said, ‘It suits me perfectly.’ He didn’t take any side. The whole plan was futile.
Your mind goes on working in this way. It will never take any side, because the moment you take a side, action has to be there. It will not take any side; it will go on arguing. It will never decide anything; it will be always in the middle. Whatsoever is said will be argued, but it will never become a decision. And you can argue ad infinitum; there is no end to it. Only decision will give you action, and only action will become transformation.
If you are really interested in a deep revolution within you, then decide – and don’t go on postponing.
Don’t be too philosophical; that is dangerous. For a seeker it is dangerous. For one who is not seeking really but just passing time, it is good, it is a good game. Philosophy is a good game if you can afford it. But I don’t see that anyone can afford it because it is wasting time.
So be decisive. If you can surrender, then surrender. Then there is no ‘how’ to it. If you cannot, then practise some technique, because only then through technique will you come to a point where surrender will happen.

Osho
Vigyan Bhairav Tantra, Vol 2
CH#18 - In your hands
pm in Bombay, India