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Chapter 2: The Paths of Love and Meditation

The first question:

You said that on the path of devotion there is no negation of anything in life. The body, its senses, the family - all are accepted. The divine is reflected in everything. Then why is it that Sahajo considers the body, the senses and the family to be a bondage, an entanglement, that they are opposed to the search for the divine?

This question is a little complex. Only if you are willing to understand it can it be understood. Total acceptance means that negation is also accepted. In totality, negation is also included. The family is included, sannyas is also included; the household is included, solitude, aloneness are also accepted.

By total acceptance don’t think that only the worldly man is accepted and a sannyasin is not accepted. It is just the playfulness of the divine to take various forms. It will make somebody the man of a household, it will make somebody else a brahmachari, a celibate. If celibacy is not accepted, then what kind of acceptance is this? It would not be total acceptance. Then it has become just a trick, a game of the mind.

Sahajo was a sannyasin, a nun, a celibate. She had no experience of family life, a family did not appeal to her. She dropped everything at the feet of her master. Her home was at those feet, her family was at those feet. This also is included in total acceptance.

When I tell you that there is no need to run away from the world, don’t think by this that you need to hold on to the world. You don’t need to run away if you can experience God by remaining within the family. If you don’t see any possibility of experiencing God by remaining within the family, the important thing must be of experiencing God, not of holding on to the world. Then leave the family. Search there where the inner strings of your heart vibrate. Search where music arises on your inner veena.

If you put a sannyasin in a shop he will become restless. If you put a shopkeeper in a temple he will become restless - or he will start a shop there.

This is why in the Gita Krishna said to Arjuna, “Don’t run away. That is not your way, not your nature, not your self-nature. Fighting is inherent in your each and every cell. Each drop of your blood is of a kshatriya, a warrior. Even if you run away into the forests you cannot become a renunciate. Without a bow, without your gandiv bow, your soul will be lost - your personality is created out of it. Your way of being is at the edge of your sword. If the sword is dropped you too will gather rust. You will not only lose your sword but you will lose your self. The individuality of your being will be lost. So don’t run away from your self-nature.

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