Read Book

OSHO Online Library   »   The Books   »   Tantra: The Supreme Understanding
« < 2 3 4 5 6 > »

Chapter 9: Beyond and Beyond

This is the state of beyond mind and beyond no-mind. This is the supreme-most state of understanding. Nothing is beyond it. And I would like to tell you never to be satisfied unless you attain this. Why? It is because the man, the ordinary man is miserable. He asks for more and it can never be satisfied, so the misery is continuously there, and the misery goes on becoming more and more and more.

The man of extraordinary mind, the religions teacher, is cheerful, but sad deep down. Even the very cheerfulness has an undercurrent of sadness. It seems as he is trying to smile, the smile is not coming to him; it seems he is posing, as if some photographers are there and he is posing a certain gesture, which in fact doesn’t exist. Better than the first, at least you can smile; the smile is not very deep but at least it is there. But it will not last for long. Soon, whatsoever you can give will be exhausted; then the smile and cheerfulness will disappear. You would like to give more; then you will be in the same plight as the first, ordinary man.

It will take a little longer for the second man to understand and realize the misery, but the misery will come. The cheerfulness that you practice in the mosques, temples, monasteries, cannot go very deep and it cannot become a permanent state of affairs. It cannot be eternal. You will lose it. The very nature of it is such that it can be only momentary. Why can it be only momentary? It is because a point will come, is bound to come, when you cannot give, because you don’t have. That’s why people of these two minds settle on a compromise. The ordinary mind and the extraordinary mind are the same in their quality; they settle for a compromise. And the compromise you will find everywhere.

First a man goes on taking things and then he starts donating. Or he will earn a hundred rupees and donate ten percent of it, because that is the only possible way. If you donate one hundred rupees completely, then you won’t have any more to donate. Go on taking things and then distribute a part of it. The Mohammedans say you should donate one-fifth of your income; be charitable with one-fifth of your income. Why? - because this is a compromise; otherwise, you won’t have anything to donate. So first accumulate and then distribute. Accumulate to distribute, be rich so that you can be charitable, exploit so that you can help. This is absurd! But this is the only possible way: the bridge between the ordinary and the extraordinary.

And even the ordinary mind goes on thinking and believing that when he has much he will donate, he will help people. And of course he also does it, when he has enough he gives: a donation to a hospital, a donation to a cancer research center, a donation to a library or a college. First he exploits and then he donates; first he robs you and then he helps you.

Helpers and robbers are not different; in fact they are the same persons. By the right hand they rob and by the left hand they help; they belong to the same dimension of affairs.

« < 2 3 4 5 6 > »