Opposites

Tantra goes on working on all and every technique possible. Tantra is not for someone, it is for all. EVERY TYPE OF MIND CAN MOVE THROUGH TANTRA. Every type of mind cannot be Christian, every type of mind cannot be Hindu, every type of mind cannot be Buddhist. A particular type of mind will be attracted by Buddha, a particular type by Jesus, a particular type by Mohammed. Shiva contains all. Shiva can have an appeal for every type possible. The total, the whole has been included, it is not a partial standpoint. THAT'S WHY TANTRA HAS NO SECT.

You cannot create a sect around the whole; you can create a sect only around a fragment. You can live the whole, but you cannot create a sect. A sect can be created only when you are for something and against something else. If both the opposites are contained, how can you create a sectarian mind? SO TANTRA IS THE ESSENTIAL RELIGION, it is not a sect. Hence so many techniques.

People keep on coming to me and asking, "There are so many techniques, and one technique contradicts the other?' Yes, it contradicts the other -- because it is not meant for a particular mind. In these hundred and twelve techniques, ALL THE POSSIBLE TYPES OF HUMANITY HAVE BEEN INCLUDED.

You please don't be concerned with all the techniques, otherwise you will get confused. You simply find that which suits you, that which appeals to you. Towards it you will feel a deep affinity, an attraction; you will fall in love with it. Then forget all the remaining one hundred and eleven techniques. Forget them. YOU JUST STICK TO THE ONE THAT WORKS FOR YOU.

In these one hundred and twelve techniques, ONLY ONE TECHNIQUE IS FOR YOU. If you try many techniques you will get confused -- because to try so many techniques, you will need a very big mind which can absorb contradiction. That's not possible right now. One day it may become possible. You can become so complete, so total, that you can move easily with many techniques. Then there will be no problem. But then there will be no need also! Right now is the need. Find out your technique.

I CAN BE HELPFUL TO YOU in finding which technique will be suitable for you. And if you feel that other techniques are contradictory to the technique that suits you, don't think about them. They are contradictory. But they are not for you. At least they are not for you now. One day it may become possible that when you don't have the ego within, then you can move to the opposite without any problem. The ego creates the problem. It is stuck somewhere, it clings to something, it is not liquid, it cannot flow. And Shiva is flowing in all directions.

So remember, don't start thinking about these techniques: that this technique is against that. Shiva is not trying to create a system here, he is not a system-maker. Shiva is giving all the techniques without any systematizing. They cannot be systematized, because a system means that the contradictory, the opposite, must be denied. AND HERE THE OPPOSITE IS INCLUDED. It is both Apollo and Dionysus; it is both serious and laughing; it is immanent and transcendent both; it is earthly and unearthly both -- because it is all.

OSHO

Vigyan Bhairav TantraVol 2,

Ch #35: The search for the rhythm of the opposites

pm in Bombay, India

The Mahageeta

Religion is nonaggression, nonviolence, freedom from competition. It is not struggle, it is surrender.

Nothing needs to be taken from anyone else. One declares what he has. When we have so much, what need is there to steal from others? Only those who don’t know themselves can steal. They are fighting over bits and pieces when God is enthroned inside. Dying over bits and pieces while the ultimate expanse is present within. The ocean is present, and they crave droplets!

Only those who don’t know themselves can be in politics.
And when I say politics, I don’t mean only those who are in political parties. By politics I mean all those people who are struggling in some way: struggling for money, money politics; struggling for power, power politics; struggling for renunciation, the politics of renunciates.

Among renunciates there is great rivalry that no other renunciate should get ahead. An Olympics goes on among the renunciates, that no mahatma becomes too big. One mahatma will go out to defeat another. If the Olympics are ever hosted by India, there should also be an event for the competition of mahatmas.
But wherever there is competition, there is politics. The basis sutra of politics is, ”What I don’t have, someone else has; I can seize it and make it mine.” But what you take from others, how can it become yours? How will stolen goods become yours? What has been seized will be taken away.

If not today, tomorrow someone else will take it from you. And if no one succeeds in taking it from you, death will surely take it. Only that which you don’t have to take from anyone else is yours. Then even death will not be able take it.

Yours is what you had before you were born, what you will still have after death.

Seek that one.

And to search for that one, Ashtavakra says you don’t need to practice: only be alert, only witness.
Many times you feel you are running unnecessarily, but how to stop? It is not that you haven’t felt it is a meaningless rat-race. You have, but how to stop? And the training for the rat-race is very deep.

You have forgotten how to stop – your legs are in the habit of running, the mind is in the habit of running. Your training is such that you can’t sit. Training for sitting has disappeared.
”A complaint came to my lips but who to tell it to that it won’t be meaningless. Swallowing the pain, I keep moving along, refusing to sit, refusing defeat.”

And people still think it is defeat to just sit. If they sit they think they are defeated. If they sit they think it is escapism, running away! If they just sit the passing thousands will look with condemnation... so people keep moving.

”Complaints that all is useless come often to the mind, but who to tell? Who will understand? Here everyone is like you. No one tells anyone. People go on moving, each hiding his own wound.”

”A complaint came to my lips but who to tell it to that it won’t be meaningless.” If you meet an Ashtavakra or a Buddha it is meaningful to say it. Here who can you tell?

”Swallowing the pain, I keep moving along....” People swallow the pain and move on. ”Refusing to sit, refusing defeat.”
And this becomes the idea of the ego: ”Sitting defeated means... finished, gone under, dead. Keep going, keep doing something or other. Keep trying to accomplish something or other. If not you will be lost.”

And those who just sit attain. Those who stop attain.
God is not attained by running, he is attained by stopping.

Ashtavakra says attain in ultimate ease.
Just sit sometimes. Find some time, only to sit, not doing anything. Zen monks have a meditation technique: Zazen. Zazen means just sitting not doing a thing. It is a very deep method of meditation.

To call it a method is not right, because there is no method, just sit not doing anything. Zen says the same as Ashtavakra is saying: Sit down! Sit for a while and relax. Leave this turmoil for a while.

Leave all ambition a little while. Leave the mind’s running around, leave its rat-race. Simply sit a while, and sink into yourself.

A light will gradually begin spreading inside of you. Perhaps you won’t see it at first. It is like returning home in the bright afternoon sun, at first the house seems dark inside. The eyes are used to the sun. Sit a little while, and the eyes will adjust, and the room becomes lit. Slowly, slowly light comes into the room. It is the same inside. You have been going out, going out for lives, so it seems dark inside. The first time you go in nothing will be visible... nothing but darkness. Don’t freak out. Sit...

let the eyes get adjusted to the inside. The pupils of those eyes have been used to bright sun.
Have you ever thought, in the sun the pupil of the eye becomes small. If you look in a mirror right after being in the sun the pupil will appear very small because so much sunlight cannot be taken in, it is more than enough, so the pupil contracts. Contracting is automatic. Then when you come into the dark the pupil has to expand, the pupil has to enlarge. After sitting in darkness for a while, again look in the mirror and you will find the pupil has become enlarged.

For the third eye it happens exactly the same as with the outer eyes. To look outside the pupil should be small; to look within the pupil should be large. There has been a long and ancient training. To destroy that training no new practice is needed – just go on sitting.

People ask, ”What will we do sitting? Just give us ’ram-ram,’ some mantra to chant, we will repeat it – give us something to do.” People say, ”We want crutches, we want help.” As soon as you practice, bondage starts. Just sit! By sitting I don’t mean sitting down; you can remain standing, you can lay down also. Sitting means don’t do anything, in twenty-four hours just spend some time in non-doing.

Become free of action. Remain empty. Let what is happening happen. The world is flowing by, let it flow. It is moving, let it move. Sounds come, let them come. A train starts out, a plane flies over, there is noise – let it be, you go on sitting. Don’t concentrate – you just sit. Samadhi will gradually start becoming strong inside of you. You will suddenly understand what Ashtavakra means – what it means to be free of practice and rituals.

”Know that which has form is false, and know the formless as unchangeable and everlasting.
Learning this truth it is not possible to be born in the world again.”

Then you are what the Buddha has called anagamin – a person who never returns after death. We come back because of our desires, we come because of our politics; we come back because of desires and hopes. One who dies knowing, ”I am the knower,” doesn’t enter again. He is released from this useless wheel – from coming and going.

”Know that which has form is false, and know the formless as unchangeable and everlasting.
Learning this truth it is not possible to be born in the world again.”
”Know that which has form is false....” Within us what has form is illusory, what has no form is the truth. Look at a whirlpool sometime. What is a whirlpool but waves arising in water? When it becomes calm, where has it gone? There was no whirlpool, it was just a wave in the water, it was just a shape that arose in the water. Likewise, we are just waves of the divine. When the wave is gone, nothing is left behind. Not even ash is left, not a trace remains. It is like writing on water, it disappears as you write – in the same way all that happens in our life are only waves.

”Just as a mirror is the same inside and outside the image reflected in it, God is the same inside and outside this body.” You have seen that when you stand in front of a mirror it makes a reflection.

Does something happen in the mirror? A reflection made means that nothing happens. Move aside and the reflection is gone – the mirror remains just as it was. Your reflection is made by your coming before it; step aside and it is gone. But in the mirror nothing is made and nothing moves aside. The mirror remains in its own nature.

This sutra of Ashtavakra says: stand before a mirror, a reflection is made in the mirror, but is a reflection really made? It seems to be. But don’t be fooled by the reflection. Many are fooled by reflections.

And this sutra says that reflective mirrors are surrounding you; outside, inside, mirrors are reflecting in mirrors, and there is nothing at all. In just the same way God exists inside and outside of this body.

God is within, God is without, God is above, God is below, God is in the west, God is in the east, God is in the south, God is in the north – in every direction that same one. We are small whirlpools, small waves rising in that vast ocean.

Don’t get confused by thinking of yourself as a wave – think of yourself as the ocean. Just this much difference in belie: it is the difference between slavery and freedom. See yourself as a wave and you are bound, see yourself as the ocean and you are liberated.

”Just as the one all-pervading sky is the same inside and outside a pot, the eternal everlasting Brahma is the same in all things.”

”Just as the one all-pervading sky is the same inside and outside a pot....” Consider a pot: it is the same sky inside the pot, the same sky outside. You may smash the pot but the sky is not smashed.

You can make a pot but it doesn’t distort the sky. No matter how the pot is shaped – crooked or round – the sky takes no form. We are all vessels of clay, earthen pots. It is the same outside, the same inside: don’t place too much value on the thin wall of clay. This wall of clay makes you into a vessel – don’t be too tightly identified with it. If you believe you are this wall of clay, you will go on being made into pots of clay, your belief will pull you back here again and again.

No one else brings you into the world. Your fixation that you are a pot brings you back. Once you know that you are the emptiness inside the pot.... Lao Tzu’s statement is meaningful. Lao Tzu says, ”What is the meaning of the sides of the pot? The real meaning is in the emptiness inside the pot.

If you fill it with water, the water fills the space, not the sides. When you make a house, do you call the walls the house? That is not right. The empty space left inside is the house. You live in this, you don’t live in the walls. The walls are only a boundary. In reality we live in the sky. We all exist as digambaras, sky-clad. What difference do the walls make? We remain in the sky, inner or outer.

Today the wall exists, tomorrow it will fall – the sky always exists.
If you mistakenly take the house as the walls, take the pot as layers of clay and take yourself as a body, it will be the same bondage. Just a small mistake in reading the sutra of life and everything goes wrong; a very small mistake....

Once Mulla Nasruddin boarded a bus. Absorbed in thought he took a seat and lit a cigarette.
”It is clearly written that smoking is forbidden on the bus,” the conductor angrily said. ”Didn’t you read it? Don’t you know how to read?”
”I read it but there is so much written in the bus. Which of them should I do?” Nasruddin said. ”Look at this: it says here, ’Always wear Handloom Saris!’”

One need only be a little careful to avoid such mistakes. The body is very close – to read the language of the body is very easy. And the body is so close that its shadow falls on the inner mirror and is reflected. You are in the body, but you are not the body. The body is yours, you are not the body’s. The body is your means, you are the end. Use the body, don’t lose your mastership. Though living in the body, remain beyond the body – like a lotus in the water.

Hari Om Tat Sat.

Osho
The Mahageeta, Vol 1, Ch#5
15 September 1976 am in Gautam the Buddha Auditorium

The serpent symbol

The serpent symbol for the kundalini is very apt and meaningful. Perhaps there is no better symbol than this. Therefore, not only the kundalini but also the serpent has undergone a great many travels in the symbol form. Nowhere in the world is there a religion in which the serpent has not been depicted somewhere. This is because the serpent has many qualities that tally with the kundalini.

The very first thing that occurs to the mind at the mention of the serpent is the motion of sliding – crawling. The very first experience of kundalini is that of something moving within. You feel as if something has moved within – just as a serpent moves. Another thing that comes to mind with the very notion of a serpent is that it has no legs, yet it moves. It has no means of movement – it is sheer energy – yet it travels. The third thing that comes to the mind is that when a serpent sits it forms coils. When the kundalini lies asleep within us it too rests in the same manner.

When a long thing has to accommodate itself in a small place it has to coil up; there is no other way for it. A very big power is seated on a very small center so it can only coil itself up. Now when the snake gets up it unwinds the coils one by one; as it rises the coil unwinds. In the same way we feel kundalini unwinding within when the kundalini energy rises within us.

The serpent sometimes in playfulness catches its tail in its mouth. This holding of the tail in the mouth is also a significant symbol. This is a valuable symbol and many recognized it as such. It is valuable because it suggests that when the kundalini is fully awakened it will become circular and begin to form its own circuit within. Its hood will catch hold of its own tail; the serpent will become a circle. Now when a symbol is made to depict male sadhana, male spiritual practice, it will catch the tail by its mouth; it will be aggressive. If the symbol is arrived at by female sadhana, female spiritual practices, the tail will just be touching the hood. This is a surrendering tail – one that is not held in the mouth. This is the only difference and no more.

The hood of the serpent also became purposeful. The tail is very narrow whereas the hood is very broad. When kundalini awakens fully it reaches up to the sahasrar. It opens and spreads like the hood of the serpent; it expands enormously. It is as if many flowers bloom in it. Then its tail becomes very small.

When the serpent stands up it is a wonderful sight; it stands erect on the tip of its tail. It is almost a miracle. The serpent is an invertebrate, a creature with no bones, and yet it can perform this act. It can only be with the help of the vital energy within it, because there is no other substantial means for it to stand erect. It stands by the strength of its own willpower; it has no material strength to rely on. So it is also when the kundalini awakens: it has no physical support; it is an immaterial energy.

These were the reasons why the serpent was chosen as a symbol. There are many other reasons too. For instance, it is an innocent creature; hence, the Hindu god Shiva – who is also called ”the innocent Shiva” – carries it on his head. On its own the serpent never troubles anybody, but if it is disturbed it can be very dangerous. The same applies to the kundalini. It is a very innocent power; it does not trouble you on its own. But if you disturb it the wrong way you will find yourself in trouble.

It can prove very dangerous. So the symbol of a serpent reminds us that it is dangerous to disturb the kundalini in the wrong way. Keeping all this in mind, there was no other symbol more apt than that of the serpent.

All over the world the snake stands as the symbol of wisdom. Jesus has said, ”Be clever and intelligent like a snake and as innocent as a dove.” The snake is a very intelligent creature – very alert, very watchful and very sharp and quick. These are all its qualities. The kundalini is also like this. You reach the ultimate peak of wisdom through it; it is very swift, and also very powerful.

In the old days, when this symbol was chosen for the kundalini, perhaps there was nothing better than the serpent. Even now there is nothing better. Perhaps in the future there may be a new symbol – like the rocket. Some future concept may grasp the kundalini as being like the rocket. Its journey is the same; it travels from one sky to another, from one planet to another, and there is void in between. It can become a symbol. The age decides the symbol.

This symbol was chosen when man was very close to the animal kingdom. All our symbols of those times have been taken from animals, because that was all that our knowledge consisted of so we tried to find symbols in them. The serpent was thus the most apt symbol to define the kundalini.

In those days we could not say that kundalini is like electricity; when we talk today we can say so.

Five thousand years ago kundalini could not be talked about in terms of electricity because there was no notion of electricity. But the snake has the quality of electricity. This is hard for us to believe because many of us have no experience of the snake. We may have no experience of the kundalini whatsoever, but we hardly have any experience of snakes either. The serpent is a myth for us.

Recently a survey was taken in London and it was found that seven hundred thousand children had never seen a cow. Now these children who have not seen a cow cannot possibly have any idea of a snake. So their whole way of thinking and reflecting – and their symbols – will be quite different.

Now the serpent is obsolete: it is no longer an important part of our life. Once upon a time it was very near to us; it was our neighbor and was with us all the twenty-four hours of the day. It was then that man noticed its agility, its intelligence, its movements, and the ease with which it carried itself about. It was then that man realized also how dangerous a creature it could be. There are stories of a serpent guarding an infant, and it is so innocent.... There are instances when it has bitten the most fierce person and killed him, so dangerous it can be. So both of these possibilities are in it.

When man was very close to the serpent he must have watched it closely. The subject of kundalini also began at about the same time, and both the serpent and the kundalini were found similar in their qualities. But all symbols are meaningful, and if they have come to us through the ages there is a suitability, a rhythm in them. But now it is bound to break. The symbol of the serpent will not last long. We shall not be able to call the kundalini serpent power, because now where is the poor serpent? It is no longer our neighbor; we have no connection with it. We do not even see him on the roads. So as we have no connection with it whatsoever, this question arises. It could never arise before when it was the only symbol.

Osho
In Search of the Miraculous, Vol 2,
Ch# 8-The esoteric dimensions of tantra
Question 5
11 July 1970 pm in

Homosexuality

Question 3
Why are the boys in the muslim heaven so much more nauseating than the golden apsaras without any perspiration, of the hindu paradise? Your condemnation of homosexuality, not only in this lecture, doesn't seem very compassionate.

Truth is never compassionate or is always compassionate. It depends on you, how you look at it. One thing is certain: truth is truth -- compassionate or not. This has to be understood.
Homosexuality has grown out of a male-dominated world. Homosexuality is a disease because of male domination; it is not a natural phenomenon. And there is every possibility that homosexuality is going to grow more and more -- the possibility that even states and governments and religions will start preaching homosexuality. Within fifty years, you will see it happening. Just as governments are now preaching birth control, abortion, they will preach homosexuality -- because the population is impossible, and homosexuality is going to be one of the ways to prevent new people coming to the earth.
Sooner or later, each government of the world is going to allow homosexual marriages -- men marrying men, women marrying women. This is going to happen. Already, many more people are moving into homosexuality.
The disease has come out of male domination. Just as I said the other day, all the cultures that have come out of the Judaic tradition are homosexual: Mohammedan, Christian, Jewish. The reason is, Judaism is one of the most male-oriented communities -- it had to be. They have suffered so much; they have been wanderers, for centuries they had no nation, nowhere to live. Of course, the man became more and more powerful -- he had to protect the woman, the children -- and the society became more and more centered around the man. Only a relaxed society, when things are going beautifully and there is plenty of food and there is no war, becomes heterosexual. Otherwise, when there is war, continuous struggle, the society leans towards male domination.
In the East, homosexuality has never been a problem. In fact, it has existed only in rare cases. Particularly in India, homosexuality has not been a problem at all. It has been so exceptional, it has not even been discussed. The reason? -- the country has lived in tremendous peace, well-being, satisfied. Wars have been there, but India has not fought any war on its own. Somebody came -- India was always ready to be conquered; it has not bothered much. Those who came were homosexuals -- because the army has to be basically male, and all armies become homosexual. Armies -- because only men are there -- where are they going to put their love, the energy? They are forced to go homosexual.
So any country that has been continuously in war becomes homosexual. Or, maleoriented communities -- for example, monasteries: Buddhist monasteries, Jaina monasteries, Catholic monasteries, all became the breeding grounds of homosexuality because only men were allowed. It has not been researched well, but if one goes deep into it, it will be found always that whenever men will be alone together, homosexuality is bound to be there.
Now the same thing is happening in the world of women also, because the women's lib movement is the first thing in the world up to now where women are meeting with women and basically women oriented groups are being created. Lesbianism is happening.
When women are together and against men, where are they going to put their love? The man is the enemy: they have to love women.
Homosexuality and lesbianism both are growing; these are simple facts. A few things to be understood: I am not saying anything against homosexuality -- because I know there are many homosexuals around here. If you are not interested in any higher possibilities, homosexuality is as good as heterosexuality. There is no problem in it. If it is only a question of sexual release, homosexuality is as good as heterosexuality. But if you are interested in higher growth, then you will be in trouble.
Each child born is masturbatory, because the child first learns to love himself. That is the only natural way. He knows nobody else, he plays with his own body. each child born is naturally masturbatory: that is his first love. The second stage of his growth is, he becomes homosexual -- naturally so. He has loved himself: if he is a boy, certainly he starts loving other boys -- his love is spreading. Girls are very far away, a totally different kind of animal. He loves himself -- it is easier for him to love other boys. A girl loves herself -- it is easier for her to love other girls; the boys are a world apart. This is the second step, NATURAL step: masturbatory, then homosexuality.
Then the third thing, the third wave, is when you start loving the other -- the opposite.
Man and woman are polarities, and when polarities meet, only then is there challenge.
Yes, there is conflict -- and that conflict is the challenge. A homosexual love affair can be more convenient, true, because there is not much conflict. Both are alike: they understand each other, they know each other's ways and each other's mind. There is no polarity -- and if there is no polarity of course there is no conflict, but there is no growth either.
With polarity, conflict arises, challenge -- to penetrate and know the other, to understand the ways of the other. And it is part of spiritual growth that a man should come to know the woman and the woman should come to know the man.
Why do I say it is part of spiritual growth? Just the other day, I was saying that at the last moment, at the sixth chakra -- AJNA chakra -- one has to come to a tremendous meeting of the man and the woman. You are also divided inside into two: man and woman. If you cannot meet with the outer woman, it will be very difficult for you to make space for the inner woman. If you cannot love the other on the outside, it will be impossible for you to create a loving space for the other inside you. A man is not only man, he is man-woman together. He is born out of a man and a woman -- fifty-fifty percent he is, and so is a woman. and the ultimate inner meeting, the union, the inner alchemy, is possible only if you have learned the ways in the outside world.
When a man falls in love with a woman he is learning something. When a man falls in love with a man he is not learning anything. When a woman falls in love with a man she is learning something -- something of the unknown, something of the opposite, something of the quite other. Man and woman in love, means the right hemisphere in love with the left hemisphere.
So if you are interested in spiritual growth then you have to grow from homosexuality towards heterosexuality. If you are not interested in spiritual growth then there is nothing wrong. You can remain -- heterosexual or homosexual, it is all the same. I think I have made it clear. If you are not interested in spiritual growth, then there is no problem. I am not against homosexuality, I am not against anything. It is your life -- you have to decide; who am I? I am simply stating a fact that ultimately, inside your being, a meeting is going to happen: be prepared for that meeting. And the outer love with the other prepares you.
The more you understand the woman and the man outside you, the more you will have an understanding of the inner polarity. And one day, at the sixth center of your being -- what yoga calls AJNA chakra, and yesterday I called "superconsciousness" -- there you will feel that your understanding of the woman and the man helps you tremendously. There, intuition and logic meet, imagination and will meet, initiative and reception meet. You will find it easy. You have learned the ways from the outside world -- now you can use them for your inner alchemy.
So let me repeat it. There are many homosexuals here, lesbians too, and that's natural because there are so many Jews here. And in a way there is some relationship why they are here, why they are attracted towards me; there is some reason in it. Homosexuals, lesbians, they are always inventive people... in fact, they have invented homosexuality.
They are always revolutionary people, they are never orthodox. They have discovered a new way in their sexual life. Mm? -- they have improved upon nature, they have moved away from nature. They are inventive people, they are not traditional. Hence, more and more homosexuals will be coming to me, because whatsoever I am saying is so untraditional, only very revolutionary minds can come to me. But then there is going to be trouble too. You become attracted towards me because my teachings are so untraditional, so rebellious; you become attracted. My teachings are rebellious, my teachings are unorthodox, but I cannot support any lie. I cannot say to you that your homosexuality is as it should be. I cannot support it... and if you are really revolutionary, try to find out a way.
Go into nature and see. Animals become homosexual only when they are put in a strange situation, otherwise not. In a zoo, animals become homosexual, but never in nature -- rarely. In nature they always turn to be heterosexual. In a zoo, they can turn homosexual because they cannot find the female, or the female cannot find the male. That's an unnatural condition, an artificial condition.
Man also turns homosexual when he is in an unnatural situation. It is not natural -- and that is why so many people are turning all over the world, because the whole human situation is very unnatural today; it has never been so unnatural. Everything is artificial.
We have gone far away from nature in every other way, so we are going far away from nature in sexuality also. Everything is interlinked and connected. You live in an artificial house, you live with artificial mechanisms, you live in an artificial world -- the asphalt roads, technology -- everything is artificial. Naturally, your sexual energies will start becoming artificial too.
Man is living in a zoo; it is not a human society, because it is not natural. Hence, sexuality is becoming more and more perverted, finding perverted ways -- and I can understand it. The more man has become intelligent, he wants to find new ways: and homosexuality is a new way -- so contrary to nature; an invention, a discovery that you can relate man-to-man or woman-to-woman.
There are people who are even more revolutionary. They are relating to false toys. You can make a woman, a plastic woman, and make love to her. That is even more revolutionary -- and more convenient too. any moment you can pack her back in your bag, and you can carry her anywhere you want. Homosexuality is more convenient than heterosexuality because the language is the same. But convenience is not the goal: growth is the goal. Growth always happens through inconvenience. Growth always happens through pain, challenge.
If you are interested in spiritual growth, move towards heterosexuality. If you are not interested in that, then there is no problem. If you want to go beyond, if you really want to search your innermost being, the inner space, then heterosexuality will be helpful. Just as I said to you: first stage is masturbatory, second stage is homosexual, third stage is heterosexual, fourth stage is asexual -- that is the state of BRAHMACHARYA, celibacy.
And only when you have achieved to the fourth stage will you be able to penetrate to the uttermost core of your being -- otherwise not.
A masturbatory person remains childish, a homosexual person remains juvenile, a heterosexual person remains animal. These stages have to be passed. Don't get stuck anywhere. And I am not condemning, remember always; I have no condemnation for anything. Sometimes homosexuals come to me and they say, "But Beloved Master, we feel it is good." I say, "Okay. If you feel good, it is your life. Who I am to condemn it, and for what? Why should I condemn it? It is your life; if you decide to live it in this way, good. Live it with all my blessings." But I feel sorry, deep down -- sorry because their growth will be hindered, sorry because they will not know what great possibilities they were carrying within themselves.
Sex is not an ordinary thing. It is one of the most substantial parts of your being. One should not be so unalert about it. It is the foundation of your being: you are born through sex, you live through sex; your birth is through sex, your youth is through sex, your love is through sex, and your death is going to happen through sex. Your whole life is a sexual affair. One should be very very alert and watchful of what one is going to do with one's sex energy.

Osho

The Divine Melody,

Chapter #4 -title: The greatest love affair on earth

4 January 1977 am in Buddha Hall

Essential

THE OUTER CANNOT CHANGE THE INNER, but the outer can help, or it can hinder. The outer can create a situation in which the inner can explode more easily. The thing to be remembered is this: that the outer transformation is not the inner. Even if you have done everything and the situation is there, the inner is not going to explode. The situation is necessary, it is helpful, but it is not the transformation. And those who get involved with the outer....

The outer is a vast phenomenon. You can go on changing for lives and you will never be satisfied, and something or other will remain to be changed, because unless the inner changes, the outer can never be perfect. You can go on changing it and polishing it and conditioning it. You will never feel satisfied. You will never come to a situation where you can feel, ‘Now, the field is ready.’ So many have wasted their lives.
If your mind becomes obsessed with the outer – with the food, with the clothes, with the behavior... I am not saying to neglect them. No, what I am saying is, don’t get obsessed with them. They can be helpful, but they can become great hindrances if your mind becomes obsessed. Then it becomes an escape, then you are just postponing the inner change. And you can go on changing the outer.

The inner is not even touched by it, the inner remains the same.

You might have heard one old Indian fable. In ‘Panchtantra’ it is said that a mouse was very much afraid of a cat; constantly in fear, anxiety. He couldn’t sleep: he would dream about the cat and he would tremble. A magician, just out of pity, transformed the mouse into a cat. The outer was changed, but immediately the mouse within the cat now became afraid of a dog. The anxiety was the same; only the object had changed. Previously it was the cat, now it was the dog. The trembling continued, the anguish remained, the dreams were still of fear.

So the magician changed the cat into a dog. Immediately the dog became afraid of the tiger, because the mouse within remained the same. The mouse was not changed; only bodies, the outer. The same anxiety, the same disease, the same fear remained. The magician changed the dog into a tiger. Immediately the mouse within the tiger became afraid of a hunter. So the magician said to the mouse, ‘Now be a mouse again, because I can change your bodies, I cannot change you. You have the heart of a mouse, so what can I do?’ The heart of a mouse.
You can go on changing the outer, but the heart of the mouse remains the same. And that heart creates the problems. The shape will change, the form will change, but the substance will remain the same. And it makes no difference whether you are afraid of a cat, or of a dog, or of a tiger. The question is not of whom you are afraid; the question is that you are afraid.

The emphasis is – my emphasis is – that you must remain aware that your outer effort should not become a substitute for the inner transformation. One thing. Take every help that can be taken. It is good to have right food, but it is nonsense and madness to become obsessed with food. It is good to have right behavior, but it is neurotic to become obsessed with it. You should not become mad about anything.

In India there are many sects of sannyasins who are obsessed with food. The whole day they are thinking only of food: what to eat and what not to eat; who should prepare the food and who should not prepare the food. Once I was travelling with a sannyasin. He would take only milk, and only cow’s milk, and only from those cows which were white; otherwise he would go without food. This man is mad.

Remember this: that the inner is important, significant. The outer is helpful, it is good, but you must not become focused with it. It must not become so important that the inner is forgotten. The inner must remain the inner and the central, and the outer, if possible, should be changed just as a help.

Don’t ignore it completely. There is no need to ignore it, because really the outer is also part of the inner. It is not something opposite to it, it is not something contrary to it, it is not something imposed upon you – it is you. But the inner is the central, and the outer is the periphery. So give as much importance as a periphery needs, as a circumference needs, as a boundary needs – but the boundary is not the house. So take care of it, but don’t become mad after it.
Our mind is always trying to find escapes. If you can become involved with food, with sex, with clothes, with the body, your mind will be at ease, because now you are not going towards the inner.

Now there is no need to change the mind. Now there is no need to destroy the mind, to go beyond the mind. With the change of food, the same mind can exist. You may eat this or that – the same mind can exist. Only when you move inwards... the more inner you reach, the more this mind which you have has to cease. The inward path is the path towards no-mind.

The mind becomes afraid. It will try to find some escape – something to do with the outer. Then the mind can exist as it is. Whatsoever you do makes no difference. It is irrelevant what you do – this mind can exist, and this mind can find ways for how to remain the same. And sometimes, when you struggle with the natural outlet, your mind will find some perverted outlets which are more dangerous. Rather than being a help, they will become hindrances.

I have heard that Mulla Nasrudin fell down his stairs. His leg was fractured, so it was put in a plaster cast, and he was told that for three months he was not to go up and down the stairs. After three months he came to the doctor and the plaster was removed. Mulla asked, ‘Now can I go up and down the stairs?’

The doctor said, ‘Now you can go. You are absolutely okay.’
Mulla said, ‘Now I am so happy, doctor. You cannot believe how happy I am. It was so awkward to go up and down the drain-pipe the whole day. For three months, every day going up and down the drain-pipe – it was so awkward, and the whole neighborhood was laughing at me. But you had told me not to go up and down the stairs, so I had to find a way.’

This is what everyone is doing. If one outlet is blocked, then a perversion is bound to happen. And you don’t know the ways of the mind – =they are very cunning and very subtle. People come to me with their problems. The problem seems to be obvious – it is not. All problems seem to be obvious, clear – it is not so. Deep down something else is hidden, and unless that something else is known, discarded, gone beyond, the problem will remain. It will change its shape.

Someone is smoking too much and he wants to stop it. But smoking in itself is not a problem; the problem is something else. You can stop smoking, but the problem will remain, and it will have to come out in something else. When do you smoke? When you are anxious, nervous, you start smoking, and smoking helps you. You feel more confident, you feel more relaxed.

Just by stopping the smoking, your nervousness is not going to change. You will feel nervous, you will feel anxious; the anxiety will come. Then you will do something else. And you can find something which is a beautiful substitute; it looks so different. You can do anything. You can just use a mantra instead of smoking, and whenever you feel nervous you can say, RAM, RAM, RAM – anything continuously.

What are you doing with smoke? It is a mantra. You smoke in and out, you smoke in and out – it becomes a repetitive thing. Because of the repetition you feel relaxed. Repeat anything and the same will happen. But if you are using a mantra and saying, RAM, RAM, RAM, no one is going to say that you are doing something wrong. And the problem is the same.

The problem has not changed; only you have changed the trick. Previously you were doing it with smoke; now you are doing it with a word. Repetition helps; any nonsense thing will help. You just have to repeat it continuously. When you repeat a thing it gives relaxation, because it creates a sort of boredom. Boredom is relaxing. You can do anything that creates a sort of boredom. Boredom is relaxing. You can do anything that creates boredom.

If you are smoking, everyone will say that it is wrong. And if you are chanting a mantra, no one is going to say that it is wrong. But if the problem is the same, I am saying that it is also wrong – rather, more dangerous than the previous one, because with smoking you were aware that it was wrong.

Now, with this chanting of the mantra you are not aware, and this disease that you are unaware is more dangerous and more harmful.

You can do anything on the surface, but unless deeper roots are changed, nothing happens. So with the outer remember this: be aware of it, and move from the surface towards the roots and find the root – why are you nervous? Someone is eating too much food. It can be stopped. You can force yourself to not eat too much. But why is one eating too much food? Why? Because this is not a bodily need, so somewhere the mind is interfering. Something has to be done with the mind; it is not a question of the body. Why do you go on stuffing yourself?

Too much obsession with food is a love need. If you are not loved well, you will eat more. If you are loved and you can love, you will eat less. Whenever someone loves you, you cannot eat more. Love fills you so much, you don’t feel empty. When there is not love, you feel empty; something has to be stuffed in – you go on forcing food.

And there are reasons, root reasons, for it, because the first encounter of the child with love and food is simultaneous. From the same breast, from the same mother, he gets food and love – food and love become associated. If the mother is loving, the child will never take too much mild. There is no need. He is always secure in his love; he knows that whenever there is a need the food will come, the milk will be there, the mother will be there. He feels secure. But if the mother is non-loving, then he is insecure. Then he doesn’t know whether, when he feels hungry, food will come, because there is no love. He will eat more. And this will continue. It will become an unconscious root.

So you can go on changing your food – eat this, eat that, don’t eat this – but it makes no difference, because the basic root remains there. Then if you stop stuffing yourself with food, you will start stuffing with something else. And there are many ways. If you stop eating too much you may start accumulating money. Then again you have to be filled by something; then you go on accumulating money.

Observe deeply, and you will see that a person who accumulates money is never in love, cannot be, because the money accumulation is really a substitute. With money he will feel secure now. When you are loved there is no insecurity; in love all fears disappear. In love there is no future, no past.

This moment is enough, this very moment is eternity. You are accepted. There is no anxiety for the future, for what will happen tomorrow – there is no tomorrow in love.

But if love is not there, then the tomorrow is there. What will happen? Accumulate money, because you cannot rely on any person. So rely on things, rely on money and wealth. There are people who say, ‘Donate your money. Don’t accumulate money. Be non-attached to money.’ But these are superficial things, because the inner need will remain the same – then he will start accumulating something else.

Stop one outlet and you will have to create another – unless roots are destroyed. So don’t be too much concerned with the outer. Be aware of whatsoever your outer personality is. Be aware of it, be alert, and from the periphery always move towards the roots to find what the cause is there.
Howsoever disturbing, move to the roots. Once you come to know the roots, once the roots are exposed.... Remember this law: the roots can exist only in darkness – not only the roots of trees, but the roots of anything. They can exist only in darkness. Once they are brought to light, they die.

So move with your periphery; dig it deep and go to the roots, and bring the roots to consciousness, to light. Once you have come to the root, it simply disappears. You have not to do anything about it. You have to do something only because you don’t know what the problem is. A problem rightly understood disappears. Right understanding of a problem, a root understanding of the problem, becomes the disappearance of it. The first thing.

The second thing: whatsoever you do is superficial; it is not you in your totality. So don’t judge a man by his actions, because action is very atomic. You see a person in anger, and you can judge that this man is filled with hatred, violence, vengeance. But a moment later the anger disappears; the man becomes as loving as possible, and a different perfume, a different flowering, comes to his face. The anger was atomic. Don’t judge the whole man. But this love is also atomic. Don’t judge the whole man by this love.

Whatsoever you have done is not your total sum. Your actions remain just atomic – part of you of course, but your totality transcends them. You can be different immediately. And whatsoever is known about you by your behavior, by your actions, by your doings, you can contradict. You may have been a saint: you can become a sinner this very moment. No one could imagine that you, a saint, could do this. You can do it. It is not inconceivable. You may have been a sinner up to this moment, and the next moment you can jump out of it.

What I am saying is, your inner is so vast and so great that by your outer it cannot be judged. Your outer remains superficial, accidental. I will repeat it. Your outer remains accidental, your inner is the essence. So remember to uncover the inner, and don’t get entangled with the outer.
One thing more: outer is always of the past. It is always dead, because whatsoever you have done, you have done. It is always of the past, it is never alive. The inner is always alive, it is here and now, and the outer is always dead. If you know me – whatsoever I have done and said – you know my past, you don’t know me. I am here, the living. That is my inner point, and whatsoever you know about me is just the outer. It is dead, it is no more there.

Observe it in your own consciousness. Whatsoever you have done is not a bondage on you. It is no more really; it is just a memory. And you are greater than that. Your infinite possibilities are there.

It was only accidental that you are a sinner or you are a saint. It was only accidental that you are a Christian or a Hindu. But your innermost being is not accidental; it is essential.

The emphasis on the inner is the emphasis on the essential. And that inner remains free, it is freedom. The outer is a slavery, because you can know the outer only when it has happened; then you cannot do anything about it. What can you do about your past? It cannot be undone, you cannot move backwards. You cannot do anything with the past; it is a slavery.

If you understand it rightly, then you can understand the theory of karma, the theory of actions.
This theory – one of the most essential parts of Hindu realization – is that unless you go beyond karmas, you are not free; unless you have gone beyond all actions, you will remain in bondage.
Don’t pay much attention to the outer, don’t get obsessed with it. Use it as a help, but continuously remembering that the inner has to be discovered.

These techniques we are discussing here are for the inner, for how to discover it. I will tell you one thing. There have been traditions.... For example, one of the most important religious traditions has been Jainism. But Jainism pays too much attention to the outer; too much, so much so that they completely forget that there is anything like meditation, that there is anything like a science of yoga.

They forget it completely.

They are obsessed with food, with clothes, with sleep, with everything – but with no effort towards meditation. Not that in their tradition originally there was no meditation, because no religion can be born without it, but they got obsessed somewhere with the outer. It became so important that they forgot completely that this whole situation is just a help; it is not the goal.

What you eat is not the goal. What you are is the goal. It is good if your eating habits help you to uncover the being. It is good. But if you become just obsessed with eating, continuously thinking about it, then you have missed the point. Then you are a food-addict. You are mad, neurotic.

Osho
Vigyan Bhairav Tantra,
Vol 2, Ch#10 - Moving to the roots
pm in Bombay, India

The Divine

TANTRA SAYS THAT THE WORLD IS ALREADY THE DIVINE, but you are blind. So whatsoever you know in your blindness is to be called the world, and whatsoever is hidden because of your blindness is the divine. So this is one of the basic tenets -- that this sansar is the moksha, this very world is divine, this very world is the ultimate. THE IMMEDIATE AND THE ULTIMATE ARE NOT TWO, BUT ONE. The here and there are not two, but one.

Because of this insistence, many things become possible for tantra. One: TANTRA CAN ACCEPT EVERYTHING, and a deep acceptance relaxes you completely; nothing else can relax you. A deep acceptance... If there is no division between this world and that, if the transcendental is imminent here and now, if matter is just the body of the divine, THEN NOTHING IS DENIED, NOTHING IS CONDEMNED and you need not be tense.

Even if it may take ages for you to come to realize the divine, THERE IS NO HURRY FOR TANTRA. It is already there, and time is not lacking. It is eternally here; whenever you will open your eyes, you will get it. And whatsoever you are already getting is the hidden divine.

SO THE CHRISTIAN ATTITUDE OF CONDEMNATION, OF SIN, or of other such attitudes of religions, IS TOTALLY ALIEN TO TANTRA -- and absurd. Because if you condemn something, you also become divided inwardly; you cannot divide things only outwardly. If you divide, you also will be divided in parallel. If you say that this world is wrong, then your body will become wrong; because your body is part of this world.

IF YOU SAY THAT THIS WORLD IS SOMETHING WHICH IS A HINDRANCE TO REACHING THE ULTIMATE, then your whole life will be condemned and you will feel guilty. Then you cannot enjoy, then you cannot live, then you cannot laugh. Then seriousness will become your face. You can be only serious; you cannot be non-serious, you cannot be playful.

THAT HAS HAPPENED TO ALL THE MONKS ALL OVER THE WORLD. They become dead, serious. And through seriousness they become dead, because they cannot accept life as it is. They deny it; and they feel that unless they deny, they cannot reach the other world.

So the other world becomes the ideal, the future, the desire, the ambition; and this world becomes a sin. Then one feels guilty within. AND ANY RELIGION THAT MAKES YOU GUILTY, MAKES YOU NEUROTIC. It drives you crazy!

In this sense, TANTRA IS THE ONLY HEALTHY RELIGION. And whenever any religion becomes healthy, it becomes tantric. So every religion has two aspects. One is the outer aspect: the church, the organization, the publicized, the public face, the exoteric. This aspect is always life-denying. And the other aspect is the inner core. Every religion has that too: the esoteric. It is always tantric -- the totally accepting.

UNLESS YOU ACCEPT THE WORLD TOTALLY, you cannot be at ease within. THE NON-ACCEPTANCE CREATES A TENSION. Once you accept everything as it is, you are at home in the world. Tantra says this is a basic thing: you must be at home. Only then something more becomes possible. If you are tense, divided, in conflict, in anguish, in guilt, how can you transcend? You are so much messed up inside, you cannot travel further. You are so much engaged here, so much possessed by the here, you cannot go beyond.

This seems paradoxical. THOSE WHO ARE TOO MUCH AGAINST THE WORLD ARE TOO MUCH IN IT; they have to be. You cannot go away from your enemy, you are possessed by the enemy. If the world is your enemy, whatsoever you do or pretend to do, you will remain worldly. You may even go against it, you may renounce it, but your very approach will be worldly.

OSHO

Vigyan Bhairav TantraVol 1,

Ch #29: Sound methods for the dropping of mind

pm in Woodlands, Bombay

SEX ENERGY IS LIFE ENERGY - II

These are THE FIVE TRICKS THROUGH WHICH MAN HAS BEEN TURNED INTO A SLAVE -- into an ugly phenomenon, a crippled.

THE FIRST IS: KEEP MAN AS WEAK AS POSSIBLE IF YOU WANT TO DOMINATE HIM. If the priest wants to dominate you, or the politician wants to dominate you, you have to be kept as weak as possible.

IF IN CERTAIN CASES EXCEPTIONS ARE ALLOWED -- that is, when the services of fighting our enemy are needed, only then -- otherwise not. The army is allowed many things which other people are not allowed. The army is in the service of death; they are allowed to be powerful. They are allowed to remain as powerful as possible. They are needed to kill the enemy. Other people are destroyed; they are forced to remain weak in thousand and one ways. AND THE BEST WAY TO KEEP A MAN WEAK IS NOT TO GIVE LOVE TOTAL FREEDOM.

LOVE IS NOURISHMENT. Now the psychologists have discovered it, that if a child is not given love, he shrivels up into himself and becomes weak. You can give him milk, you can give him medicine, you can give him everything. Just don't give him love. Don't hug him, don't kiss him, don't hold him close to the warmth of your body. And the child will start becoming weaker and weaker and weaker. And there are more chances of dying than surviving.

What happens? Why? JUST HUGGING, KISSING, GIVING WARMTH -- somehow the child feels nourished, accepted, loved, needed; THE CHILD STARTS FEELING WORTHY; the child starts feeling a certain meaning in his life.

NOW FROM THE VERY CHILDHOOD WE STARVE -- WE DON'T GIVE LOVE AS MUCH AS NEEDED. Then we force the young men and young women not to fall in love unless they get married. By the age fourteen they become sexually mature. But the education may take more time – ten years more. Twenty-four, twenty-five years then they will be getting their MAs or PhDs or MDs. So we have to force them not to love.

SEXUAL ENERGY COMES TO ITS CLIMAX AT NEAR ABOUT THE AGE OF EIGHTEEN. Never again will a man be so potential, and never again will a woman be able to have a greater orgasm than she will be able near the age eighteen. But we force them not to make love.

We force boys to have their separate dormitories. GIRLS AND BOYS ARE KEPT SEPARATE. And just between the two stands the whole mechanism of police, magistrate, vice chancellors, principals, headmasters. They are all standing there just in between -- just holding boys not to move to the girls, holding girls not to move to the boys. Why? Why so much care is taken? THEY ARE TRYING TO KILL THE BULL AND CREATE AN OX.

By the time you are eighteen, you are at the peak of your sexual energy, your love energy. By the time you get married, twenty-fifth, twenty-sixth, twenty-seventh -- and the age has been going on and on. The more cultured a county, the more you wait -- because more has to be learned. The job has to be found, this and that. BY THE TIME YOU GET MARRIED, YOU ARE ALMOST DECLINING IN YOUR POWERS. And you love -- but the love never becomes really hot. It never comes to the point where people evaporate; it remains lukewarm.

AND WHEN YOU HAVE NOT BEEN ABLE TO LOVE TOTALLY, YOU CANNOT LOVE YOUR CHILDREN -- because you don't know how. When you have not been able to know the peaks of it, how can you teach your children? How can you help your children to have the peaks of it? So down the ages, man has been denied love so that he remains weak.

OSHO

The Tantra Vision

Vol 2, Ch #4: Trust cannot be betrayed

am in Buddha Hall

[part 2 of 7]

SEX ENERGY IS LIFE ENERGY

Klimt

Osho,
Why sex has been a taboo in all the societies down the ages?


It is a very complicated question -- but very important too, worth going into.

SEX IS THE MOST POWERFUL INSTINCT IN MAN.

The politician and the priest -- they have understood it from the very beginning: that sex is the most driving energy in man. It has to be curtailed, it has to be cut.

IF MAN IS ALLOWED TOTAL FREEDOM ABOUT SEX THEN THERE WILL BE NO POSSIBILITY TO DOMINATE HIM. To turn a slave out of him will be impossible.

Have you not seen it being done? When you want a bull to be yoked in a bullock cart -- what you do? --You castrate; you destroy his sex energy.

AND HAVE YOU SEEN THE DIFFERENCE BETWEEN A BULL AND AN OX? What difference!

An ox is a poor phenomenon: a slave. A bull is a beauty. A bull is a glorious phenomenon, a great splendor. See a bull walking -- how he walks like an emperor; and see an ox carrying a bullock cart.

THE SAME HAS BEEN DONE TO MAN. The sex instinct has been curtailed, cut, crippled. Now man does not exist as the bull; he exists like the ox.

AND EACH MAN IS CARRYING THOUSAND AND ONE BULLOCK CARTS. Look and you will find behind you thousand and one bullock carts; and you are yoked in them.

Why can't you yoke a bull? --The bull is too powerful. If he sees a cow passing by, he will throw the bullock cart and you. And he will move to the cow. He will not bother a little bit who you are, and he will not listen. It will be impossible to control the bull.

SEX ENERGY IS LIFE ENERGY; it is uncontrollable.

And the politician and the priest are not interested in you. They are interested to channelize your energy into certain other directions.

So there is a certain mechanism behind it. It has to be understood.

SEX REPRESSION -- TABOOING THE SEX -- IS THE VERY FOUNDATION OF HUMAN SLAVERY. And man cannot be free unless sex is free. Man cannot be really free unless his sex energy is allowed natural growth.

OSHO
The Tantra Vision

Vol 2, Ch #4: Trust cannot be betrayed
am in Buddha Hall
[part 1 in a series]

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

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

Freedom is a higher Value

LOVE MY HUSBAND BUT I HATE SEX,

AND THAT CREATES CONFLICT.

ISN’T SEX ANIMALISTIC?

It is. But man is an animal – as much of an animal as any other animal. But when I say that man is an animal, I don’t mean that man finishes with animality; he can be more than the animal, he can be less also. That is the glory of man, the freedom and the danger, the agony and the ecstasy. A man can be far lower than animals, and a man can be far higher than gods. Man has infinite potentiality.
A dog is a dog: he remains a dog. He is born a dog and he will die a dog. A man can become a Buddha, and a man can become an Adolf Hitler too. So man is very open-ended on both sides – hecan fall back.
Can you find any animal more dangerous than man, more mad than man? Just think of a scene: fifty thousand monkeys sitting in a stadium killing small children – throwing them into a fire. What will you think about them? Thousands of children are being thrown into a fire... A great fire is burning just in the middle of the stadium, and fifty thousand monkeys enjoying with joy, dancing, and children are being thrown – their own children. What will you think about these monkeys? Will you not think that the monkeys have gone mad? But this has happened in humanity. In Carthage it happened: fifty thousand men burning children. They burnt three hundred children at one time. as an offering to their god. Their own children! But forget about Carthage, it is long past. What did Adolf Hitler do in this century’? Of course, this is a far-advanced century, so Adolf Hitler was capable of doing greater things than Carthage. He killed millions of Jews, thousands at a time would be forced into a chamber and gassed. And hundreds of people would be looking from the outside... watching through one-way mirrors. What you will think about these people? What type of men...? People being gassed, burnt, evaporated, and others are watching? Can you think about animals doing such a thing?
During three thousand years, man has been through five thousand wars – killing and killing and killing. And you call sex animalistic? Animals have never done anything more ’animalistic’ than man.

And you think man is not an animal?
Man IS an animal. And the idea that man is not an animal is one of the hindrances for your growth.

So you take it for granted that you are not animals, and then you stop growing. The first recognition has to be this: ’I am an animal and I have to be alert and and go beyond it.’
It happened:
A man wrote to a country hotel in Ireland to ask if his dog would be allowed to stay there. He received the following answer: Dear Sir, I have been in the hotel business for over thirty years. Never yet have I had to call in the police to eject a disorderly dog in the small hours of the morning. No dog has ever attempted to pass off a bad cheque on me. Never has a dog set the bed-clothes alight through smoking. I have never found a hotel towel in a dog’s suitcase. Your dog is welcome.
P.S. If he can vouch for you, you can come too!
Animals are beautiful, whatsoever they are; they are just innocent. Man is very cunning, very calculating, very ugly. Man can fall lower than the animals, because man can rise higher than man higher than gods. Man has an infinite potentiality: he can be the lowest and he can be the highest. He has the whole ladder in his being, from the first rung to the last rung.
So the first thing I would like to say to you: don’t call sex just animalistic, because sex can be just animalistic – that is possible, but it need not be. It can rise higher, it can become love, it can become prayer. It depends on you.
Sex in itself is nothing like a fixed entity; it is just a possibility. You can make it as you like it, as you want it. That is the whole message of Tantra: that sex can become SAMADHI. That is the vision of Tantra: that sex can become SAMADHI, that through sex the ultimate ecstasy can enter in you. Sex can become the bridge between you and the ultimate.
You say: I LOVE MY HUSBAND BUT I HATE SEX, AND THAT CREATES CONFLICT. How can you love your husband and yet hate sex’? You must be playing on words. How can you love your husband and hate sex?
Just try to understand it. When you love a man, you would like to hold his hand too. When you love a man, you would like to hug him sometimes too. When you love a man, you would not only like to hear his sound, you would like to see his face too. When you only hear the sound of your beloved, the beloved is far away, the sound is not enough; when you see him too you are more satisfied.
When you touch him, certainly you are even more satisfied. When you taste him, certainly you are even more satisfied. What is sex? It is just a meeting of two deep energies.
You must be carrying some taboos in your mind, inhibitions. What is sex’? Just two persons meeting at the maximum point – not only holding hands, not only hugging each other’s bodies, but penetrating into each other’s energy realm. Why should you hate sex? Your mind must have been conditioned by the MAHATMAS, the so-called ’religious’ people who have poisoned the whole of humanity, who have poisoned your very source of growth.
Why should you hate? If you love your man, you would like to share your total being with him: there is no need to hate. And if you hate sex, what are you saying’? You are simply saying that you want the man to take care of you financially, to take care of the house, to bring you a car and a fur coat.
You want to use the man... and you call it love’? And you don’t want to share anything with him. When you love, you share all. When you love, you don’t have any secrets. When you love, you have your heart utterly open; you are available. When you love, you are ready to go with him even to hell if he is going to hell.
But this happens. We are very expert with words: we don’t want to say that we don’t love, so we make it look as if we love and we hate sex. Sex is not all love – that’s true, love is more than sex – that’s true; but sex is the very foundation of it. Yes, one day sex disappears, but to hate it is not the way to make it disappear. To hate it is the way to repress it. And whatsoever is repressed will come up one way or other.
Please don’t try to become a monk or a nun.

Listen to this story:
The nuns ran an orphanage, and one day the Mother Superior summoned to her office three buxom girls who were leaving and said ’Now, you are all going out into the big sinful world and I must warn you against certain men. There are men who will buy you drinks, take you to a room, undress you and do unspeakable things to you. Then they give you two or three pounds, and you’re sent away, ruined!’
’Excuse me, Reverend Mother’ said the boldest one ’did you say these wicked men do this to us and give us three pounds too?’
’Yes, dear child. Why do you ask?’
’Well, the priests only give us apples.’
Remember, sex is natural. One can go beyond it, but not though repression. And if you repress it, sooner or later you will find some other way to express it; some perversion is bound to enter – you will have to find some substitute. And substitutes are of NO help at all; they DON’T help, they CAN’T help. And once a natural problem has been turned in such a way that you have forgotten about it, and it has bubbled up somewhere else as a substitute, you can go on fighting with the substitute, but it is not going to help.
I have heard...
A stranger got into a suburban railway carriage in which two men were already sitting. One of them had a peculiar mannerism – he scratched his elbow again and again and again. This elbowscratching was nearly driving the stranger mad by the time the victim got out at his station.
’Gravely afflicted, your friend’ he said to the other man.
’Yes indeed. He has got a terrible dose of piles.’
’I’m not talking about piles. I’m talking about all that scratching just now.’
’Yes, that is right – piles. You see he is a very religious man and a civil servant too. And that scratching of the elbow is just a substitute.’
But substitutes never help; they only create perversions. obsessions. Be natural if you want to go
beyond nature some day. Be natural: that is the first requirement. I am not saying that there is nothing more than nature, there is a higher nature – that is the whole message of Tantra. But be
very earthly if you really want to rise high in the sky.
Can’t you see these trees? They are rooted in the earth, and the better they are rooted the higher they go. The higher they want to go, the deeper they will have to go into the earth. If a tree wants to touch the stars, the tree will have to go and touch the very hell – that’s the only way.
Be rooted in your body if you want to become a soul. Be rooted in your sex if you really want to become a lover. Yes, the more energy is converted into love, the less and less need of sex will be there, but you will not hate it.
Hate is not a right relationship with anything. Hate simply shows that you are afraid. Hate simply shows that there is great fear in you. Hate simply shows that deep down you are still attracted. If you hate sex, then your energy will start moving somewhere else. Energy has to move.
Man, if he suppresses sex, becomes more ambitious. If you really want to be ambitious you have to suppress sex. Then only can ambition have energy, otherwise you will not have any energy. A politician has to suppress sex, then only can he rush towards New Delhi. Sex energy is needed.
Whenever you are suppressing sex, you are angry at the whole world you can become a great revolutionary. All revolutionaries are bound to be sexually repressed.
When, in a better world, sex will be simple, natural, accepted without any taboo and without any inhibition, politics will disappear and there will be no revolutionaries there will be no need. When a man represses sex, he becomes too attached to money; he has to put his sexual energy somewhere.
Have you not seen people holding their hundred rupee notes as if they were touching their beloved?
Can’t you see in their eyes the same lust? But this is ugly. To hold a woman with deep love is beautiful; to hold a hundred rupee note with lust is just ugly – it is a substitute.
You cannot deceive animals...
A man went to the zoo and took his son; he wanted to show his son the monkeys there. The son was very interested: he had never seen monkeys. They went there – but no monkeys. So he asked the zoo-keeper ’What has happened? Where are the monkeys?’
And the zoo-keeper said ’This is their love season, so they have gone into the hut.’

The man was very frustrated. For months he had been trying to bring the boy. They had travelled far, and now this was love season! So he asked ’If we throw nuts won’t they come out?’
And the zoo-keeper said ’Would you?’
But I think man can come out; if you throw nuts, man HAS to come out. The zoo-keeper is wrong: the monkeys will not come that is certain; if you give them money they will not come. They will say ’Keep your money. The love season is on! Keep your money.’
And if you say ’We can make you President of India’, they will say ’You keep your presidency. The love season is on!’ But man, if you make him a president, can kill his beloved. If that is the stake, he can do that. These are substitutes. You cannot befool animals.
I have heard...
The spinster had a parrot who kept repeating ’I want to poke! I want to poke!’ She found this slightly irritating, until a married friend explained what it meant. Then she became very alarmed...’I love that bird, but I’ll have to get rid of him, or the vicar will never call again’ she said.
But her more experienced friend said ’Well, if you really love him, you’ll get him what he longs for, which is a female, then he won’t keep on about it all the time.’
Off went the spinster to the bird shop, but the man said ’No can do, no lady parrots coming in all season, Miss. But I can do you a lady owl at a reasonable price.’
Anything was better than nothing, so she popped the owl into the parrot’s cage, and waited with thrilled anticipation...
’I want to poke! I want to poke!’ said the parrot.
’Ooo-Ooo’ said the lady owl.
’Not you, you goggle-eyed freak!’ said the parrot ’I can’t stand women who wear glasses!’
Substitutes won’t do. Man is living with substitutes. Sex is natural, money is unnatural. Sex is natural; power, prestige, respectability, are unnatural. If you really want to hate something, hate
money, hate power, hate prestige. Why hate love?
Sex is one of the most beautiful phenomena in the world. Of course, the lowest, that is true, but the higher moves through the lower – the lotus comes out of the mud. Don’t hate the mud, otherwise how will you help the mud to release the lotus? Help the mud, take care of the mud, so that the lotus is released. Certainly, the lotus is so far away from the mud that you cannot even conceive of any relationship. If you see a lotus, you cannot believe that it comes out of dirty mud. But it comes: it is the expression of the dirty mud.
The soul is released from the body. Love is released from sex. Sex is a body thing, love is a spiritual thing. Sex is like mud, love is like a lotus. But without the mud the lotus is not possible, so don’t hate the mud.
The whole Tantra message is simple; it is very scientific and it is very natural. The message is that if you really want to go beyond the world, go into the world DEEPLY, fully alert. aware.
Osho

The Tantra Vision, Vol 2
Ch#2 - Freedom is a higher Value
am in Buddha Hall