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OSHO Online Library   »   The Books   »   Come Follow to You, Vol. 3
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Chapter 1: Raw, Alive, Rebellious

The first painter, of course, chose a very obvious subject: he painted a very silent lake, far away in the mountains, lone, still, not even a ripple on the surface. Just looking at that painting you would feel sleepy. The other painter tried something absolutely opposite: he painted a thundering waterfall.for miles the white foam of it.and just near the waterfall a very fragile, delicate birch tree, the branches bowing down, touching the foam, and on the birch the small nest of a robin, and the robin sitting on the nest, with closed eyes, almost wet. The first is a non-dynamic silence: more like death, less like life. The opposite doesn’t exist in it. The rest has no tension in it; the “rest” is more like absence than like presence. The second is a dynamic concept: “rest” - but not dead. It is alive, throbbing. The thunder, the waterfall, the tremendous activity, and the nest, and the robin sitting there, silent.

Jesus is like the second painting, Buddha comes closer to the first painting. Of course it is very silent, but the opposite is missing - and without the opposite, music cannot be created. Buddha has a single note, he is not an orchestra. Jesus has opposite notes meeting, merging and creating a harmony, a symphony. Buddha is silent, without revolution. Jesus is silent, with a deep rebellion around him. This has to be remembered. Only then you will understand how to penetrate into his very heart. Why did Jesus become so significant, why did he appeal to so many people all through these centuries? - he has something of the wild in him. He is not a garden, he is a wilderness. He is raw, not refined. You touch him and you will know. You feel him and you will know. Buddha is very cultured, very refined. He has something of the court of a king. Jesus comes from a village, a carpenter’s son, uneducated, uncultured. He is like a wilderness: raw, but alive, rebellious. Hence, the appeal; hence he has touched millions of people’s hearts. You can understand him. He is more than you but you are in him. You cannot understand Buddha. He is more than you but you are not there. With Jesus a bridge exists.

Now these sutras.

And when he was come into his own country, he taught them in their synagogue, inasmuch that they were astonished, and said, “Whence hath this man this wisdom and these mighty works?”

“Is not this the carpenter’s son? Is not his mother called Mary? And his brethren, James, and Joses, and Simon, and Judas?”

“And his sisters, are they not all with us? Whence then hath this man all these things? And they were offended in him.”

Nobody was so much offended in Buddha, ever; nobody was so much offended in Lao Tzu, ever; nobody was offended, as people were offended with Jesus. Why? A Buddha is a faraway peak. If you cannot understand him, how can you be offended with him? If you cannot understand him, how can you argue with him? - he is so far away, so beyond. At the most, all you can do is to worship him. So Buddha was worshipped and Jesus crucified. Wherever Buddha moved nobody was offended in him. Either people could not understand him - but then you could not be offended - or people could understand him, but then they understood that he was the very essence of the Upanishads, the very incarnation of the Vedas. He is all essential tradition. There was no question of being offended in him.

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