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..., Love. Anger, violence, greed or envy cannot be overcome by the cultivation of their opposites. Because anger itself will cultivate its opposite. And violence will be present in its cultivated non-violence. So always be aware of the hypnotic spell of the opposite. It never solves any problem. Because it is beating around the bush. Do not fall into the trap of the opposite. But understand anger...

..., violence or greed or anything else directly. To seek the opposite is a way of escape. To seek the opposite is cowardice. Live with your mind as it is. Do not try to change it. Be brave to face it and to understand it. When the light of awareness falls on anger, or greed, or envy, there is a change. Awareness acts as a catalytic agent. And then anger does not change into its opposite...

.... It is not that violence becomes non-violence. But there is no-anger. There is no-violence. And when there is no-violence, there is no-mind. And an altogether different dimension opens its door. The dimension of the spontaneous. The dimension of the Divine. 22-5-1971 Generated by PreciseInfo ™ ...
... unseparable consciousness is not the opposite of love or non-violence. Therefore, I said that violence is negative, because that is opposed to nature; and what is negative is destructive. Non-love is a destructive force; that is the maid-servant of death. He who moves from that direction goes down deeper and deeper into destruction, death and darkness. That is death, because that is a move against...

... Osho Philosophy of Non-Violence: Philosophy of Non-Violence Prev Next Osho Philosophy of Non-Violence Index Headers Help Home Your browser does not support iframes. Philosophy of Non-Violence From: Osho Date: Fri, 1 Jan 1970 00:00:00 GMT Book Title: Osho - Philosophy of Non-Violence Chapter #: 1 Location: am in Bombay, India Archive Code: N.A. Short Title: N.A. Audio Available: N.A. Video...

... is the existence the knowledge and the bliss...... These all are the ways of an ostrich for hiding his face in the sand... This is not the way of human exertion. This is the false satisfaction of those who are devoid of power for exertion. Question PHILOSOPHY OF NON-VIOLENCE I peep into your eyes. I see there a torture, an intense pain and a deep sorrow. I find in them not the light and cheer of life...

...; that is violence and that is non-violence; that is poison and that is nectar. I am reminded of a discussion held on the gate of a temple. The flag of the temple was fluttering in the morning breeze. Seeing that flag flying, in the golden rays of the sun, to monks were discussing between themselves whether the stir was in the flag or in the wind. A third monk passing near by, said: "Friend, the stir...

... is in the mind." True! All agitation is in the mind and of the mind. If I do not forget, Mahavir, who said: This soul is the enemy; the self itself is the friend." The pure development of soul is non-violence; the impure development of the soul is violence. That is not an indication of behaviour but mainly of the spirit. There is lot of consideration given to purity of behaviour. That grasp and reach...

...] (first knowledge; then compassion). First knowledge; then non-violence and then conduct. This is the way to change the circumference from the change of centre. This is the correct way. He who acts against it, makes a basic mistake. He wants to substitute the living by the dead; he wants to substitute the big by the small; he wants to substitute the root by the branches. Such a person sows the seeds...

... of his failure right from the beginning. Let this golden rule be remembered: that the self cannot be converted through conduct; it is the conduct that is converted by the self. Correct knowledge is the basis of correct conduct. Therefore, Hari Bhadra has said: "The soul is non-violence and the same is violence; because non-violence comes into play through the vigilance of the soul and violence...

... follows negligence. Soul alone is non-violence; "soul also commits violence. This is certain. He who is vigilant is non-violent; the other one is violent". If I am awakened within myself, vigilant and conscious, then my conduct is 'non-violent. If I am established within myself, steady-minded and drowned in God, then my movement on the circumference of life is 'nonviolence'. Non-violence...

... is the manifestation of the awakened mind on the surface of the world. Non-violence is the spread of happiness from a consciousness which is established in bliss. As light spreads from a lamp, similarly non-violence spreads from the consciousness which has attained bliss. That light is not for the sake of somebody; that is natural and auto-matic; that is the nature of bliss. I have read in the life of a saint...

...-violence, I am very much surprised. What different ways can ego find for self-satisfaction! Its inventive power is wonderful! Non-violence has, in truth, no relation to any such thing. That is light born out of the soul. On whomsoever it falls, they might experience love and compassion; but it is not motivated by that object. I also hear that non-violence should be practised, as if that also is an action...

.... I understand non-violence to mean love. That is the pure and perfect experience of love. The negative expression of non-violence has been used only to remove the feeling of relationship in love. In that negativeness there is no denial of love; there is denial only of love being a relation. Love is not a relation; it is a state. The word non-violence has been used to emphasize this truth. But those who start...

..., love becomes devoid of attachment. I call love-without-attachment as 'non-violence'. Non-violence is love and, therefore, it is not negative. The word non-violence, is negative, but non-violence itself is not negative. That state of feeling is very positive. Nothing can be more positive than that. What can be more living and positive than love? Violence in which there is absence of love is negative...

...; because that is against nature. I do not want the lack of love or violence towards myself; nobody else wants it. Everyone is thirsty for love. Why no one has the thirst for the opposite of love? I feel that we love, and can love, only our own selves; and if we can understand our own desire, then in that desire we can find hidden pointers to our own hidden self. I want love; that is to say my own self...

... the nature of the self. Non-violence is the announcement of life; love is life. There is prohibition against the negativeness of violence in the word non-violence and I have heard that two negatives make a positive. Perhaps, in the word non-violence there is an indication of the same positiveness. Then the cover of the word is meaningless. The living re which is hidden underneath the ashes of the word has...

... to be understood. That fire is the fire of love, and love is creative. The opposite of love I have called destructive; love I call creative. In life, love alone is the source of creation. It is because of the origin and manifestation of positiveness and creativeness of love that Christ has been able to describe love as God, and God as love. Truly, it is difficult to search out any manifestation of creativeness...

... better and more demonstrative than love. I find that if this constructiveness and self-strength of non-violence is not keep in view then it just becomes a prohibition of violence. Non-indulgence in violence alone is not non-violence. Non- violence is much more than that. Absence of enmity is not love; love is much more than that. Absence of enmity is not love; love is much more than that. If this...

... difference is not borne in mind then attainment of non-violence is just converted into prohibition of violence. and renunciation of violence. The results of this are killing. The attitude of negativeness and prohibition does not provide broadness to life; it gives narrowness, stagnation and bondage. The individual does not grow; he becomes narrower. Thereby the magnificent life does not grow...

... into the Brahma; it gets narrowed down to the small and to self-conceit. It could have become a river and reached the ocean, but it starts drying up as a tank. To awaken non-violence is like becoming a river; getting involved in mere renunciation of violence is like becoming a tank. Achievement of the negative does not take to prosperity, beauty and perfection; it takes to ugliness and deformity. That path...

... health. By escaping diseases one can keep himself alive; but it is different to find health and life. It is very useful to remember this science of keeping good health in relation to religion. A monk was a guest in a monastery. A welcome function was arranged in his honour. The head of the monastery, during the course of his introduction to it and its residents, said: "We do not commit violence...

... difference between 'not doing' and 'doing.' Whoever has understood non-violence, or from that point of view the religion, in the language of 'not doing' has fallen into a very basic mistake. What Schweitzer called prohibitions in life, becomes his daily routine. His relations with the objects of life are completely broken. He loses the ladder for attainment and becomes busy in 'losing' and 'not doing...

... is at war, whose heads he cuts off from the body and throws away, stand surrounding him again and again, with thousand heads, to his utter surprise! Neither violence, anger nor lust can be made to disappear through suppression alone. These currents do not end through negation and opposition. That way they become still more subtle and act on the deeper surfaces of the mind. What Freud has called...

.... It is not the forerunner of knowledge, it is the follower; just as the wheels of a cart leave behind their traces without any effort, similar is the case of arrival of renunciation. That is a natural reflection of knowledge. I call violence, irreligion and ignorance as negative in the same way as darkness is negative. Darkness has no existence of its own. It has no importance in itself. It is not a power; it is a want...

... dealings with that can take place through the medium of what it is the negative. Non-violence, love, bliss and God, are all positive and concrete. They have their existence. They are not negatives or merely absence of others. They exist in themselves. Therefore, the absence of something does not form their existence; although when they come, violence, pain, ignorance, etc. run away like darkness. Perhaps...

... it is wrong even to say that the darkness disappears; because it has never been there. In fact, on arrival of light, the truth, that it was not there and is not there, becomes clear. Now it can be stated that non-violence is not the renunciation of violence but is awakening of the self. It is not a salvation from pain; it is establishment in bliss. It is not renunciation but attainment; even though after...

... its coming, violence may disappear, pain may stop and the great renunciation may follow. If non-violence is to be achieved, the soul will have to be discovered. Non-violence is a result of the same discovery. It can be cultivated. Krishnamurthy has asked: "Can love also be cultivated?" Surely, the cultivated love cannot be love. It is either there or is not there. There is no third alternative...

.... If it flows automatically, it is all right; otherwise it is violence; it is mere acting. What is superimposed with thought and effort is untrue. The true non-violence flows from the intellect, just as heat flows from fire. What becomes manifest in action through superimposition is not in the inner-self, it cannot be there. Contradiction of the conduct and the innser self causes a constant struggle within...

... is religion. Alchemist was in search of this alone. He was in search of a chemical which could convert iron into gold. Life as it is, is iron; life as it can be is gold. And if we look at it a little more closely, iron is merely the cover, the cloth; gold is always present inside. Good conduct and non-violence are the revelation of nature; they are the uncovering of the face. Mahavira accepted them...

... in the same meaning. Whatever exists in the self, that alone is available to non-violence. That action which is merely a conduct and not a natural product of character does not take to the Brahma; it takes to the deeper layers of self-conceit. From that ego gains strength. It gets fed from all directions and becomes powerful. The deep pride that we find in the so-called saints and renouncers...

... in the sunshine similarly in the light of self-realization, pride evaporates. That is a companion of ignorance and darkness. Its life and breath are made of it. The the absence of ignorance, its life is not possible. Ignorance is pride; knowledge is freedom from pride. conduct of ignorance goes with self-conceit; conduct of knowledge goes with God. Egoistic conduct is violence; Godly conduct is non-violence...

.... The feeling of self-conceit drags to violence. That feeling is offensive. All violence turns around that axis. In ignorance, conceit prevails on the self. The soul gets drowned in it. What really does not exist appears to be there. This conceit stands separated and in opposition to the 'Power of the world'. Then it has to engage itself in constant self-defence. Constant extinction surrounds it. A feeling...

... of unsafety keeps him company for twenty-four hours. That is a boat of paper which can drown any moment. It is a house of cards and any stir of the air can shatter it. This fear is the birth of violence. In its original mental form violence is fear itself. This fear can develop from self-defence to offence. In truth, even offence is another form of self-defence. Perhaps, Machiavelli has said: "Offence...

... to know what fear is, because he who is afraid can never be non-violent; and if a man-in-fear tries to be non-violent, he becomes merely a coward, not non-violent. History and experience offer many and powerful proofs of this. The basis of non-violence is fearlessness. In the absence of fearlessness, non-violence is not possible. Mahavira and Buddha have considered fearlessness as an essential pre...

...-requisite for non-violence. I find that the entire consciousness of man is surrounded by, and is made of fear. It is always present on some surface of his mind. This fear, whatever be the form of its manifestation, is basically the fear of death. Death surrounds all through life. It is drawing near at all moments. It can come at any moment and from any direction. From this death, which is possible at any...

... then should man not feel afraid? How should he console himself? In such state, fear is natural; and to save himself from this fear, man becomes ready to do anything from this fear alone, several forms of violence take birth. Therefore, I say that fear itself is violence, and fearlessness is non-violence. To be free from violence, one has to be free from fear; to be free from fear, one has to be free...

... of meditation is non-violence. In meditation it appears that what is visible is in1mortal. The illusion of death is gone. With death fear also disappears and fearlessness is born. From fearlessness non-violence flows. One reaches the state of meditation through the self. But on reaching that state, the self and the non- self disappear. That difference was due to thought. Meditation is beyond difference...

...-violence. In meditation, there grow the flowers of truth and fragrance of non-violence. It is necessary to know in complete nakedness, after breaking false conceptions about the self what I am and who I am, because steps can be taken in the real direction of any practice in life only after that. A man cannot enter in the realm of truth... by remaining under the illusion of taking the mock individuality...
... Osho The Eternal Message: To Be Negative is to Be Self-Destructive Prev Next Osho The Eternal Message Index Headers Help Home Your browser does not support iframes. To Be Negative is to Be Self-Destructive From: Osho Date: Fri, 22 May 1971 00:00:00 GMT Book Title: Osho - The Eternal Message Chapter #: 25 Location: ??? Archive Code: N.A. Short Title: N.A. Audio Available: N.A. Video Available...

...: N.A. Length: N.A. Beloved Bhakti, Love. Begin to live positively. That is: with positive emotions. To be negative is to be self-destructive. And ultimately suicidal. But ordinarily the mind works that way. Because it is only an instrument for safety and security. It detects death only and not LIFE. So to be completely positive is to transcend mind. Some Fakir was asked to talk to a group about the negative...
... Osho The Perennial Path The Art of Living: Source of violence in man Prev Next Osho The Perennial Path The Art of Living Index Headers Help Home Your browser does not support iframes. Source of violence in man From: Osho Date: Fri, 10 November 1970 00:00:00 GMT Book Title: Osho - The Perennial Path - The Art of Living Chapter #: 2 Location: am in Archive Code: N.A. Short Title: N.A. Audio...

... to choose, refuses also to be a human being. What is, is. After taking wine, man goes back to the animal world. After committing violence, he returns to the animal world. On becoming angry, he goes back to the animal world. So, if you look at a person filled with anger, you will see a human form only but not the soul of a man. If you look at angry eyes, you will not see man's eyes, but a different form...

.... I am the person to decide my fate, transforms man's life. So I said that man is responsible for his ignorance of self-knowledge. He is responsible in the sense that he can remove his ignorance but does not do so. He can be a free man but does not become free. SUBLIMATION OF VYASANAS BY MEDITATION The desire for violence, is not solitary. Suppression of many desires is also linked with it. The desire...

... for violence is already there; there is a longing to commit violence, but there is no scope for it on many occasions. We wish to commit violence but are unable to do it, because our civilization, culture, way of life, circumstances and adverse situations come in our way. It is difficult to find out a person who has not, at one moment or another, thought of killing someone. It is also difficult to find...

... a person who has not thought of at one moment or another to commit suicide. If the thought did not occur in the day time it might have occurred in a dream at the night. But all persons do not kill others and all persons do not commit suicide. They think and think, but due to adverse situations, murders and suicides do not take place. But when once the desire for violence rises in the mind...

... and it is not possible to put it into practice, the desire persists and the force of the desire is checked outwardly. This goes on accumulating. The desire for violence remains within, and along with it, acts of violence not committed and also fresh desires to commit violence are collected together. The desires thus collected are not of one birth but of many births. We go on living, birth after birth, with this...

... collection with us. Desires are with us, there is also a suppressed flow of longings with us. Desire creates a new flow force on one side, on the other side, collection of old forces go on increasing and then there is a possibility of an explosion at any moment. It is therefore necessary to understand two things to be free from desire and from violence. Dissolution of desire for violence and also...

... the dissolution of suppressed flow are equally essential. If the desire for violence goes away new forces of violence are not created in future. Mahavira has used a very fine word for catharsis. We call it purgation which is called catharsis by the western psychologists. Mahavira has called it withering away. It is a wonderful word, means the falling of a thing. It is the scattering of a thing which has been...

... someone, you will be much perplexed. i am not joking about that experiment. A big science laboratory in America is working on this experiment. There is Esalen Institute in California. There is a very great sage-Rishi in America at present. His name is Pearse. He puts bandages on the eyes of those who have a strong desire to commit violence in their minds. Then he keeps pillows in front of them and asks...

... in beating, not only his way of thrashing it, not only showing his enmity against the pillow but his tearing it into shreds, and biting it with his mouth. He would tear the pillow into many pieces. Those who underwent this experiment say the mind became very light after the experiment. The mind was never so light before. What does Pearse say? He says when you have the violence let out with a purpose...

... against someone, it is exhausted. Now show your violence against air, don't show it against any person, because there will be reaction if it is let out against someone. If I box someone, it will not be lost in the sky, the sky will not absorb it. The person whom I box will react. He may react today, or tomorrow or in future. He may wait but he will surely react. If I box someone and if he happens...

... will go on revolving. So when we strike somebody, there follows not only repentance but there is also a preparation to reply to the attack from another person. Thus violence would create a vicious circle, and it becomes difficult to come out of it. But when a person is striking a pillow, this does not happen. In striking a pillow, catharsis takes place. So, Pearse is asking us to strike a pillow...

... would prohibit us to strike even a pillow. He would tell Pearse there is some - a little - violence committed in this action. One who strikes a pillow projects his enemy in that pillow. There is no enemy receiving the beating, but the striker is enjoying beating and is taking interest in it. This interest also will keep the flow of violence more or less going. Complete catharsis of violence cannot...

... take place in this method. So people having undergone the treatment in Pearse's laboratory, will return to him in about six months' time and will say, 'Violence has again accumulated in our minds.' Now they will again require a pillow and will have to strike it again. The process of meditation asks us to leave aside anxiety of anything, one has to practise subjective violence. Objective violence...

... means not to commit violence with ourselves, and subjective violence means simply to let go violence. Impulses of violence suppressed within a person's mind will disappear, when he is practising meditation, shouts aloud, boxes somebody, or jumps and dances. After an hour's experiment on any day, you can experience this fact, that your suppressed impulses have disappeared and you having been lightened...

..., have come out of your room. And on that day, you will not be able to be angry as easily as you had been yesterday. You will not be able to box anybody so easily as you had done always. The same reasons which made your eyes red-hot yesterday, will make them green like the water of a lake today. And you will begin to laugh at yourself, thinking that due to the violence which can be purged thus, you...

... their violence on.' Mahavira behaved like a pillow with those persons. Meditation is purgation, it is catharsis. Meditation means, let that which is taking place within, come out without any purpose. That process of coming out will not be on anybody, but it will be in a void. It is to be dedicated to the void. Examine this by performing a small experiment when you become angry. Shut yourself up in a closed...

... with others. Keep a mirror in the room and be as angry as you can, and see how you look in it. Then you will realise that this kind of madness you cannot do even in solitude because it makes you laugh. And then imagine what kind of a picture you will create in the minds of a company of some people by becoming angry. If you wish to break the mirror, you may do so, and standing in that destruction, see what...

... kind of poison there is within you. These poisons will be purged, it will be their catharsis. After this catharsis you will br able to see your violence. To be free from violence, it is inevitable to see violence. VIOLENCE VIS-A-VIS SEXUAL ENJOYMENT From the time of Rashabha to that of Parshva, religion had four slogans; or you can say, the chariot of religion had four wheels, or you can say religion...

... that one who attained nonviolence would observe celibacy without any effort. It was thought so because sex itself is a very deep-subtle form of violence. Why is sex called violence? It is essential to understand four slogans in this connection, and it will also be proper to think about why Mahavira considered celibacy as a separate slogan. Mahavira's name is very intimately connected with nonviolence...

.... No other name is so much connected with it. But you will be surprised to know that Mahavira had to separate celibacy from nonviolence. The whole reason why he did this was - that the persons whom Mahavira was addressing were unable to understand violence in its deepest sense, they could understand only the upper layer of nonviolence. As long as one understands nonviolence at the superficial level...

..., one cannot realize that there is violence in sex also. When one understands the deep and subtle nature of nonviolence, one realizes that sexual desire is also one form of violence. But this point was not raised, was not discussed till the time of Parshva, because nonviolence was being understood in its deepest sense by the people. Why was it so? There are two or three matters to be understood with regard...

... can see dreams but will weep when he wakes up. The desire for another is a positive proof that one hasn't yet got the key to happiness. And there cannot be any sexual enjoyment without the desire for another. Sex is hidden in the desire for another so it is also violence, moreover it is also violence because the semen particles a person has got are all living full of life. A person is making use...

.... Each particle has the potentiality of becoming an individual, a person. So there is already a massacre - killing of millions of persons in one sexual intercourse. And this killing of millions of persons is violence. It is essential to bear in mind the third point. Those who have understood nonviolence in its true and deep sense will say, the individual for whom there is a possibility of being born...

... it by discussing and talking about health. Similarly, an immoral society talks about morality; an amorous or sensual society talks about celibacy; a fallen society talks of their progress and a poor community talks about wealth. We discuss that matter which we haven't got. There was a lot of violence in the times of Mahavira, nonviolence was not understood in its depth, so he was compelled to discuss celibacy...

... separately. Only the discussion about nonviolence was considered enough by Rishabha, and perhaps it was not necessary even to discuss it in the times before Rishabha. When violence grips the mind tightly discussion about nonviolence starts immediately. So I said sex is a kind of violence and absence of sex is the blooming of nonviolence. SYMPATHY AND EMPATHY Sympathy has been looked upon as a very valuable...

..., it is deception And if we understand fully that if the sympathy of someone is genuine, that is, he experiences unhappiness in another's unhappiness and experiences happiness in another's happiness, even then it remains as violence, it cannot be nonviolence because as long as there is another, it cannot fulfil the conditions of nonviolence. Nonviolence is an experience of non-duality. It is the experience...

... that apart from the other there is also I. It will certainly be violence if your experience of feeling unhappy on seeing another unhappy is false. And even if the feeling be true, I remain I and the other remains the other. The bridge between the two is not broken and there is no possibility of nonviolence. To know the other as the other is also violence. Why? Because I am living in ignorance as long...

... but that I have risen. It is not that flowers have blossomed but it is I who have blossomed. Empathy means nonduality. Empathy means oneness. Nonviolence is oneness. So, there are three states: one is false sympathy, which is violence, pure and simple; two, genuine sympathy which is a very subtle form of violence, and three, empathy which is nonviolence. It may be violence or a subtle form of violence; it may...

..., that 'one is flowing between the two'. I call that element empathy where there remains 'One' only, where there is not other. You may call it nonduality, or Brahma, or God, you can call it what you like. You can call it existence also. Life attains its highest peaks, its peak experiences where there is 'One' only. When 'thou and I' have fallen off, one realises that relationship of 'thou and I' is surely violence...

... beyond utility. It is to be investigated beyond my suggestions. It is to be sought after till it is achieved. Its achievement is called empathy by me. It is the nonviolence, it is the love, it is the nonduality, it is the liberation. NONVIOLENCE AND SOCIAL JUSTICE Nonviolence is not social policy and law. If it is social tradition and law, it can never free itself from violence Nonviolence...

... is not social, it is spiritual. If we make nonviolence a social law, then we may, some day, consider violence a necessity. And then it becomes such a disaster that violence will be considered necessary to protect nonviolence. Suppose a man commits violence against somebody, the court will commit violence - punish him because he had committed violence. If a country - a nation commits violence against another...

... country, then the latter will react with violence against the former, because it is considered just to reply violence with violence. To endure violence is injustice, and it is not proper to endure injustice. And the slogan of nonviolence, of which I am talking about is spiritual. And if we wish to discuss social nonviolence, there will always be a relative law of nonviolence also. It will accommodate...

... both violence and nonviolence. These two will be mixed there, it will be like a Mixed Economy. Violence and nonviolence stand side by side here; only their aspects go on changing. Complete or total nonviolence is not possible on the social level. It is extremely difficult to achieve total nonviolence even on an individual level. It is not proper even to hope when we shall achieve it on a society...

...-knowledge, it shall remain ignorant of that. But the flower of a self-realized person will go on blossoming, can go On blossoming and has been blossoming in the society ignorant of self-knowledge. Nonviolence can never become a fact on the social level. Therefore those who have advocated nonviolence on the social level, have admitted the presence of violence; they will have to do so. Violence...

... will continue. Then violence and nonviolence will be the two aspects of the society according to its necessity. There will be nonviolence when it is required, and there will be violence when i; is necessary and it will be adopted. When India was fighting for freedom, the freedom fighter was nonviolent. And when he got power, he became violent. It was possible to fight nonviolence for freedom because there was...

... that it follows Mahavira's nonviolence will simply be a cowardly society, and it will proclaim its cowardice as nonviolence. It will go on calling its lack of daring to commit violence as nonviolence. But if we scratch its skin a little, we shall find streams of violence flowing within. A coward is also a great violent person but he is so only mentally. So bear in mind, a society cannot be nonviolent, I do say...
... was rational: to harm somebody must be against God, because it is God's creation - you should not be destructive. But the question was, if others harm you, then...? That's where turning the other cheek comes in; that was his invention. It is mentioned nowhere in Indian scriptures that you turn the other cheek. The question was not raised, it seems. Non-violence was preached so rationally that nobody...

... trying to experiment with truth. The simple implication is: you know what truth is; otherwise how are you going to experiment with it? And for a man who knows truth, what is the need to experiment? He lives it For him there is no alternative. To Gandhi everything is philosophy, to me everything is philosia. Gandhi is a thinker, I am not a thinker. My approach is existential, not mental. Non-violence...

... - the very word is not appealing to me, it is not my taste, because it is negative. Violence is positive, non-violence is negative. Nobody has paid any attention to the simple fact that you are making violence positive, solid - and non-violence is simply negating it. I call it reverence for life, I don't use the word non-violence. Reverence for life - it is positive; the nonviolence happens just of its own...

... - I don't know what you call it in English - KHATMAL...? "It means 'bedbug', Osho." Bedbug - that is a parasite. Jainas cannot kill them because of their philosophy of non-violence. They cannot kill them, but if nobody sleeps on those cots, the bedbugs will die - so they hire people. They will give you five rupees per night: you sleep in a cot full of bedbugs and they will suck your blood...

.... But one who reveres life is bound to be non-violent - that is just its necessary corollary. But his non- violence will have a totally different flavor. It will not be Mahatma Gandhi's non-violence. For example: Gandhi is continually trying to teach non-violence to his disciples - and following it himself He is not a fraud; whatsoever he believes may be wrong, but he does it with his totality. His intention...

... not exclude me: if I am full of reverence for life that is all around, how can I be irreverent towards my own life? In deep silence there is no mine and no thine. Life is simply life; it is one flow. We are joined together with invisible threads. If I hurt you, I hurt myself If I hurt myself. I am hurting you all. I want the distinction to be clear. It is delicate. The man who believes in non-violence...

... will be very careful not to be violent to anybody - too careful! But because he has not experienced reverence for life - it is only an ideology; rationally he has concluded that this is good, that this is the right path - he is going to be very violent to himself In fact his violence towards others will turn upon himself The proportion will remain the same. I have experienced it in people, for example...

... violence than there may be in the whole life of a hunter who has killed many animals. The non-violent believer does no violence to you physically, but psychologically he is very violent. Psychologically he will try to prove his superiority in every possible way. And one thing more: whatsoever violence he has prevented reaching others has not simply disappeared; things don't disappear like...

... that. The violent mind is inside. If you don't allow it to express its violence on others, it is going to turn upon itself So non-violent people have been torturing themselves in every possible way. They are very inventive in finding new methods of torturing themselves. The violence has not disappeared, it has only taken a roundabout turn. Gandhi was very violent to himself - just any excuse and he would go...

... on a fast. Fasting is violence. If you keep somebody else starving it is violence. And if you keep yourself starving, isn't it violence? Do you have double standards? Whether I keep you starving or I keep myself starving, it is the same; the same principle and the same standard should be applied: I am a violent man, if not to your body, then to my own body. And in being violent with you, there was...

... a very ordinary man. But he managed, just by standing, to become a great sage. Now, this man is non-violent to everybody but himself This is sheer violence. And I cannot conceive, if you have reverence for life, how you can destroy your own life in this way. Jainism is the only religion which allows a monk, if he wills it, to fast unto death. They don't call it suicide, they have a very beautiful name...

... on in this limbo, between death and life. And these people are non-violent people! Gandhi learned his non-violence from these idiots. He recognized as one of his gurus, his masters, a Jaina monk, Shrimad Rajchandra, who tortured himself and taught people the same.... Because what are you going to teach people? Whatever you are doing, you are going to teach people the same. Hence I call them sado-masochists...

... the best they could. The master of course is the master. I have no philosophy of non-violence, but I have a way of life which you can call reverence for life. And this is a totally different perspective. Non-violence simply says don't kill others. Do you think that is enough? It is only a negative statement: don't kill others, don't harm others. Is that enough? Reverence for life says share, give your...

... enjoying sharing. So I want it to be remembered by you once and for all that reverence for life is my approach. Non-violence comes automatically, there is no need to bother about it. And when it comes of its own accord it is never ugly. And you ask me: What do I say about the Christian philosophy, the Christian attitude of turning the other cheek? Jesus has learned that idea from India. There was...

... no other way for him to learn it, because Jewish scriptures have no ideas about non-violence. Even the Jewish God is not non- violent. He clearly declares, "I am an angry God. And those who are not with me are against me. I am not nice," he says, "I am not your uncle." Certainly he is your father, not your uncle. With an uncle you can have some nice relationship, friendship. Mostly...

... of the Jewish God. Somewhere Jesus got the idea of non-violence. It had never existed anywhere except India. And particularly at the time when Jesus moved from Egypt to India, it was very much in the air because Mahavira had just passed away five hundred years before, Buddha had just passed away five hundred years before. Sanjay Viletthiputta who was a very significant Master, Ajit Keshkambal who was also...

... a very charismatic figure, Makhkhali Gosal - all these people had turned the whole climate of India into non-violence. Everybody was talking about non-violence. Brahmins became ashamed of their scriptures; they started changing the commentaries on their scriptures. They started changing their rituals. You will be surprised. Now if you go in a Hindu temple, you are supposed to offer a coconut. This...

... year and the blood is poured over Kali. In very orthodox places it remained; otherwise it disappeared and substitutes came in. When Jesus reached India, he must have reached at the time when the whole country was agog with the philosophy of non-violence. He got the idea from India, and that is one of the reasons why the Jews could not accept him. He had got many ideas from India, from Egypt...

..., and then when he came back he was thirty. From thirteen to thirty - seventeen years are completely missing from all Christian accounts. Those seventeen years he spent in Egypt, in India, in Kashmir, in Ladakh, and perhaps in Tibet too. And the vibe of Buddha and Mahavira was still very alive, so it was not his own vision either. But he became tremendously impressed by the idea of non-violence. And the idea...

... will be the attitude of a man who believes in the idea of non-violence, the philosopher of non-violence. But when you are hit by somebody and you give him the other cheek, you are encouraging violence in the world. It is not non-violence. And you are assuming something which is absolutely your imagination. If somebody hits me, according to Jesus I have to give him my other cheek. But his tastes may be different. He...

... may have enjoyed the first hit, he may enjoy the second even more; he may be a sadist. Then you are encouraging a sadist to torture people; you are encouraging violence. Even to allow your own body to be tortured by somebody is to encourage violence. No, this stupid ideology has been the downfall of the whole of India. After Buddha and Mahavira, India never again became the same golden bird it was...

... in Indian history for twenty-five centuries. Anybody who wanted riches, women, slaves, invaded India. There was no trouble, India was non-violent. Most probably they would pass through kingdoms and there would be no fight at all, no resistance even. If you look at your non-violence and it has provoked violence, then what kind of non-violence is this? It has brought more violence in the world than...

... there was before. Before Buddha and Mahavira, India was never invaded. There had never been any violence because people knew that to invade India was to just invite your death. But after Buddha and Mahavira's teachings people became just like butter - you just cut into them with your knife, and there would be no noise at all. And millions of people were killed, burned without any resistance, because...

... resistance would be violence. But you go on missing seeing the point that you are provoking the violence in the other person. Who is responsible for it? Now turning the other cheek means you are telling the other person, "Please hit me a little more, it is not enough; I am not satisfied. Hit me a little more so that I can become a little more saintly." And you have only two cheeks. What are you...

... yourself, then you will be able to love others too. Reverence for life will not allow any provocation to violence. It will not start violence, but if anybody starts it, it will stop it immediately. Jesus says, "If somebody hits you on one of your cheeks, turn the other cheek." I say, "Okay, turn his other cheek - and hit him harder. Give him a lesson! Make it clear to him that it is not so...

... easy to hit somebody on the cheek - that it comes back, and comes back harder. And if you are capable, hit both his cheeks at the same time. Why give him the chance to turn the other cheek and become a saint? Hit him and tell him simultaneously, 'I do not believe in violence, hence I have to stop it at the first chance. And remember that you cannot just be violent without being prevented.'" You...

... have to prevent violence if you respect life. And in another way too, it is respectful to hit the man, not to give him your other cheek, because that is very disrespectful. This may seem a little difficult for you: you hit me, and I don't hit you but show my other cheek to you, and say, "Please be kind enough to hit me." I am trying to be superhuman and reduce you below humanity. I am...

... for it. They created this impotence in the whole country, this weakness in the whole country. No, I am not in favor of creating impotence, slavery, and provoking people to do violence to you. Never do violence of your own accord, but never allow anybody else to do it to you either. Only then is there a possibility of creating a human world. Generated by PreciseInfo ™ ...
... after some time but leaves behind thousands of seeds with potential energies. The seed is not destroyed, it is transformed, because there is a tree now where there was a seed formerly. Celibacy does not mean the destruction of sex, now celibacy is there where there was sex yesterday. Where the nausea of sex energy was running out yesterday, there the same energy is transformed today into celibacy...

..., the repentance of death to a certain extent. Man dies to a small extent. Now he is not that which he was before the intercourse. Something is lost, something is annihilated, something is broken off The life energy is weakened. That is why when energy reaches the inner circles or the first circle for the first time, one is very much afraid and feels as if he is dying. Even so in the depths of meditation...

... goes beyond all those routines. We can move higher only after we break out of this vicious circle and stop wasting our energy in these circles. We get to know about it after we have experienced the positive aspects of this energy. VIOLENCE AND SEXUAL DESIRE It is impossible to have a sexual intercourse without violence even if Mahavira or Buddha or Krishna is born out of it. It may be less...

... but that is a different thing. Violence will certainly be there. No birth is possible without violence. Therefore longing for birth is also violence. If Mahavira was desirous, even to a small extent in his previous birth, he will be born. Mahavira is also accused of that violence. His parents are certainly guilty of violence and Mahavira also shares in that violence because he was eager to take birth. Parents only...

... create a situation. Therefore when this violence on the part of Mahavira is over, he cannot be born again after that. There is a very interesting story about Mahavira. It applies to all Jain Tirthankars - religious teachers. The Jain-tradition says to belong to Tirthankar clan-family is also a bondage. To be a Tirthankar is also due to the Law of Karma (Action). It is the last bondage. It is a chain...

... of gold, but a chain all the same. A Tirthankar also takes birth because of some deep and final lust. He takes birth because he is eager to give others what he knows. Such a lust is the desire for a new life. That is a Tirthankar bondage. The birth, the lust of becoming a teacher is also violence. Whoever desires a birth - he may be Mahavira or he may be Krishna - will have to pass through violence...

.... And when this violence is over the births of men like Mahavira will be over. Then there is no way to come back. The last desire to come back is finished. There is violence in my birth, in your birth, and in Mahavira birth. That violence will be in proportion to the intensity of the desire to be born. Birth cannot take place without this violence. It is necessary to understand that birth is violence, life...

... is violence, death is violence. We cannot live without violence. It does not make any difference if a person eats meat or eats vegetables only. There is life in vegetables, so he commits violence. He will certainly drink water. There is life in water too. A person has to breathe so the;e is life in breath also. I utter one word, lips open once, and shut once, but lakhs of bacteria die in that single...

... operation. Violence will be there. It is another matter that Mahavira committed less violence, but he is certainly not out of it. There will be violence while walking, stepping forward, breathing, standing and sitting. So our entire life is swimming in the ocean of violence. We are the fish in that ocean. While we live, total nonviolence is not possible. An attempt to achieve total nonviolence...

... is worthwhile. But if I go on decreasing violence throughout my life, if I go on diminishing my desire for violence, if I go on taking less and less interest in violence, I shall reach the point of my last breath, this will be my last act of violence. And when that happens there will be no new beginning of my first breath after that. Then the matter ends for me. Buddha talked of two kinds of nirvana. He said...

..., when I achieved supreme knowledge under the Bodhi tree, it was nirvana, but now it is going to be maha nirvana. It will take place with my last breath. There was a gap of forty years between the achievement of Supreme Knowledge and the final breath. In the case of Mahavira it was a gap of nearly forty to forty-two years. There was violence before these forty-two years. But the point of view was...

... changed. The violence which was there before Mahaviras arrival, was not known as such, but after his arrival it was known as violence. The former one was done unconsciously, now it is conscious, so it is minimum. Mahavira does not commit violence of his own accord. Only that much violence is committed which is absolutely necessary to live. Even there he tries to commit as little violence as possible. He...

... will certainly be killed. Whatever violence was committed by Mahavira after achieving Supreme Knowledge, was committed through sheer helplessness. The final breath will also be in that helplessness. There will be supreme liberation after the last breath. Then the journey will be entirely different. Then there will be life without the body. It will be the life of pure Atma. Only the pure Atma is nonviolent. All...
... MASTER, CAN YOU PLEASE SAY SOMETHING ABOUT VIOLENCE AS THE EXPRESSION OF REBELLION? Milarepa, violence can never be a part of the rebellious spirit for the simple reason that violence is the whole past of humanity - and the rebel wants to discontinue with the past. Violence has been the way of life for millennia. Directly or indirectly we have lived under violence. Our armies, our police, our jails...

..., our judges, our wars, our so-called great religions, all have lived in violence. And violence, reduced to its essentials, is irreverent towards life. To me the religious man, the religious consciousness, is nothing but a deep reverence for life itself, because there is no God beyond life, there is no paradise beyond consciousness. Violence is a violation of both life and consciousness...

... - it is destructive. The rebel is a creator; his whole philosophy is that of creativity. We have lived in destructiveness far too long, and what is the achievement? That's why I have made a clear-cut distinction between the rebel and the reactionary. I have also made a distinction between the rebel and the revolutionary. The reactionary is the lowest category. He can never disconnect himself from the past. The past...

... is his orientation, he reacts against it. But whether you are for it or against it, it remains your reference, your context. The revolutionary is a little higher than the reactionary. He does not only react, he also has dreams of the future, he has his utopias. But as far as violence is concerned, the revolutionary down the ages has thought that right ends can be attained through wrong means. I refute...

... that contention. Right ends can be achieved only through right means. Through violence you cannot achieve a peaceful, silent, loving humanity. The violence will be in the roots, it will poison your whole superstructure. The rebel has to be nonviolent out of sheer necessity. Unless he is nonviolent, he cannot be the vehicle of a peaceful, warless, classless humanity. If you sow the seeds of violence, you cannot...

... expect and hope that the flowers will not be affected by violence. Those flowers will come out of the seeds you have sown. So each violent revolution has created another violent society, another violent culture. It is disgraceful to see that we still need armies, that we still need nuclear weapons. It is undignified to see that we need the policeman, the court and the jail. A better humanity, a more...

... conscious man, will get rid of all this nonsense that surrounds us and pollutes our whole being. The rebel cannot be half-hearted. He cannot be a chooser; he cannot choose a few things from the past, and not choose a few other things. Past as a whole has to be completely denied. Only then can we get rid of barbariousness in humanity - cruelty, violence and a deep-rooted disrespect for life and existence...

.... The enemy - the past - has much more violent powers in its hands. The rebel has to trust in love, has to trust in meditativeness, has to be aware of his immortality - that even if his body is crucified he remains untouched. Here I am not talking only about political rebellion. I am talking about the individual rebel - a spiritual phenomenon, not a political entity. And no spirituality can accept violence...

... as a means to attain the end. Violence is simply out of the question as far as my rebellion, my rebel, is concerned. He cannot destroy, we have destroyed enough. He cannot kill, we have killed enough. It is time to stop this whole idiotic way of life. We have to come out of this darkness into the light. Even if it costs you your life it is perfectly good... because my rebel will be basically a meditator...

.... I am not conceiving of my rebel without meditation - that is his essential experience. And once you understand that you are immortal, who is worried about being killed? And if millions of meditators are ready to open their chests before the guns of the old and the rotten past, there is a possibility: perhaps it may also bring a change of heart in those people who have these destructive weapons...

... in their hands. Rebellion has not been tried on a vast scale. Just with the effort of millions of people meditating, loving silence and peace, and destroying all kinds of discriminations which create violence, we will be making the space, the gap, the discontinuity that can save man and life on this planet. Question 2: BELOVED MASTER, THE OTHER DAY, YOU SPOKE ABOUT THE MIND AS OUR GREATEST ENEMY, SAYING...

... is being very destructive to your own being - and you cannot be destructive to others without being destructive to yourself. Your jealousies, your anger, your greed, all accumulate like wounds inside you. Sooner or later... there is a limit that you can tolerate; once that limit is crossed, the same society which has created the insanity in you puts you in an insane asylum. And have you ever heard...
... but the energy that has to become love and is not becoming love. Violence is nothing but love unlived. A violent person is one who has too much love- energy and does not know how to release it. Love is creative, violence is destructive, and creative energy turns into being destructive if not used. The group has made you aware of some very beautiful, meaningful things. [A middle-aged visitor says: The group was...

...) Whenever I am needed, call me. [A sannyasin said that he had discovered a violence inside himself, and a fear of women. He said he felt the fear of women was connected with his birth, which he had relived in the group and which had been very painful for him.] They are all interdependent and connected. The fear of women is basically the fear of the mother. And everybody has to come to a reconciliation...

...; not to be compared with anything else. The woman is the masterpiece of god. So if you are afraid of woman, you will be afraid of god. You will be afraid of love, afraid of prayer. You will be afraid of all that is beautiful, because woman personifies beauty and grace. And once this happens - that you start flowing towards feminine energy around you - then your violence will disappear. Violence is nothing...
...: N.A. Length: N.A. Violence is a disease of human beings, but it is not so for beasts. For beasts, it is their nature. There is no possibility of nonviolence at the level of beasts. That is why they haven't got any idea of violence. Violence is the disease which man bas inherited from beasts, and it is a disease obstructing his evolving consciousness. It can be said that one who is not willing to wipe out...

... its pursuit of man, it is still linked with him. I said this as an illustration. Exactly in the same way, violence is an impression carried by man from his life as a beast. Beast cannot live without committing violence. But we cannot live with violence. Man is not born with violence. But we see that man is not doing anything else but fighting for the last many thousand years. He is not living, he is merely...

... cannot go into actual warfare, he would win to fight in a game of chess. In a deep sense, there is a strong longing to defeat others and an interest to fight with others in a game of chess. Life is full of violence on all sides. Violence is a disease for man. Now, it is not inevitable, it may be inevitable for beasts. It should be borne in mind that no sooner is a new step of evolution taken than new...

... responsibilities and new burdens are also taken. Every step in evolution is a step towards greater responsibility. Nonviolence has become his responsibility from the day man left beasthood and evolved as man, because the flower of manhood can never bloom in the midst of violence. His manhood can fully bloom only in the midst of love. That is why I said nonviolence is wholesomeness, violence is a disease. Perhaps...

... there does not exist a more dangerous disease than violence. The meaning of violence, is having such a mind which would remain restless without quarreling, which would not experience happiness without hurting somebody or making someone miserable. Naturally the mind which is eager to hurt others, or to which the only happiness is to make others miserable, can never become happy. In its depth, such a mind...

... is really a disease which is produced as a result of breaking of all the wires of a sitar. the body cannot be kept in a healthy condition for long when the mind within becomes diseased. The body always follows the vital breath as a shadow. That is why I say violence is a disease. Nonviolence is freedom from disease. Nonviolence is a perfect state of health. Just as the English word disease is meaningful...

... tunes, all the tunes have merged into oneself. Such a condition is called swasthya. Nonviolence is swasthya in this sense, and violence is a disease. In its journey of millions of years, the human body has accumulated poisonous ganglions which are quite necessary for emergency. When he was an animal, a beast, they were necessary. Suppose a tiger attacks an animal, it should have that power to create...

... humble or pitiable. If some ganglions of human body are cut off, man would not be able to commit violence, but he would not also be nonviolent. These two are quite separate matters. Then man will be a humble, pitiable human being. Then he will be like an old person suffering from sex-desires but is unable to enter the world of sex. Such a person cannot evolve. Such a person, if created, will not oppose...

..., will not rise in revolt. Slavery will be his soul. He will be non-rebellious. Violence remains there only in an important form. Violence will get accumulated there and go on whirling. There will be disease in the soul, the soul will be devoid of music harmony. But the body will be incapacitated even to send that musiclessness, absence of music - to others. We can break this bulb, but its electric current...

... will not be cut off due to the breaking of the bulb, but the current will not be seen. Electricity is shining through the medium of bulb but the bulb is not electricity. Violence is produced through the medium of ganglions but they are not violence. And one more thing which should be borne in mind is that when violence itself is taking leave of man's mind, the accumulated source of poison and exciting...

... to transformation of bad smell. Nonviolence has its own sweet smell and violence has its own bad smell. Love has its own sweet smell, lust or passion has its own bad smell. Similarly truth has its own sweet smell while untruth or falsehood has its own bad smell. That is why I am not in favour of making or transforming man biologically nonviolent. If a person becomes nonviolent in the spiritual sense, his biology...

... and also his 'body-chemistry' will be transformed and fragrance of sweet smell will start flowing from where there always emitted bad smell. One more question is asked. Is violence disintegration of the mind into many parts from the point of view of psychic anatomy? Nonviolence is integration - becoming whole - of the mind.We also have mind, but it is not perhaps correct to speak about it in singular. We...

... of others tells us what he is projecting. There is some conflict going on within him, which he is planting on another person. And so when there is no conflict going on within, the matter of planting it ceases at once. Man's mind is fragmented. His violence is born in this very place. When man's mind begins to be nonviolent, it will become whole, unfragmented - it will be one. And when the mind becomes...

... one whole, then there are no different or opposite tunes, then there begins a dance of joy. In man's life, a flute of joy begins to chime and people reach God travelling on that road of flute of joy. They have not reached God by any other road, they cannot. IMPACT OF VIOLENCE ON LIFE Water from mountains flows downward trying to find out pits, ditches or lakes. Water runs downwards; then the same water...

... is anxious to live with another. So I told you violence is unhappiness - uneasiness within. That is why a violent mind is always in search of another, sometimes it is in search of a friend and sometimes in search of an enemy. And it does not take much time in doing so, as the friend can be made an enemy or an enemy can be made a friend very quickly. Man is always in search of another as he desires to save...

... himself from himself. So I tell you the other is an abyss. One who desires to be saved from one's self, can never go on a higher journey. Is it possible that a person who is not willing to reach his 'self', can gather that much courage to reach God? Can a person who is not willing, touch the highest peak of supreme existence? That is why we are in search of another, and there will certainly be violence...

... in us as long as we remain in search of another. Violence enslaves others. There are many kinds of slavery. There are sweet kinds of slavery which are worse than bitter ones, because there is some honesty, some sincerity in bitter types. Sweet kinds of slavery are very dangerous, they are sugar coated. They have poison within and sugar outside. We have made all our relationships sugar coated...

... and poison is kept within inside. The poison comes out as soon as a little of the coating is removed. Then we somehow repair the coating and carry on with our relationships. But this fact - to be in search of others is a solid proof that we are unable to get that joy of being with ourselves. Then violence will start again and we shall be in search of another because we cannot live without him. We shall...

... certainly make him a slave without whom we cannot live, we shall certainly possess him, we shall certainly be his master, we shall certainly claim ownership of him. And we shall destroy those - kill those - whose masters we become. That mastership can be of any type, because all types of ownership kill and destroy. Ownership is a very subtle violence, it is a subtle murder. This ownership is the killing...

... journeys downwards. Its violence goes on increasing. Such a mind will assume many forms, it will have thousands of faces, it will have thousands of ways, it will suppress others, harass them, torture them. There can be very subtle and cunning ways and methods of torturing such as, a father can torture his son, a son can do so to his father, a mother can torture her son and the son can torture his mother...

.... He will certainly be out. As long as the search continues for the other, he (the other) will always be out, even though that 'other' be a wife, or a beloved, or a lover or even God. If anyone looks even at God as some other person then violence will continue and in that action there cannot be freedom from violence. That is why Mahavira rejected 'God of the outside' because he thought 'if God...

... is the other', there would be a way for violence. So very few people understood why Mahavira rejected God. The ignorant thought Mahavira was an atheist, they thought Mahavira said so because God is perhaps non-existent. Mahavira said 'There is no God except you.' The only reason for this statement is that if there is God as 'the other', the violent mind will make even God the means of going out and going...

... is upwards. Then heaven and hell both will be there on the same staircase. Your neighbour whose face is upwards will be in heaven on the same step while your face which is downwards will be in hell on the same step. Therefore, know that there are no such geographical positions - places like heaven and hell. Everything depends on which direction one's mind's attitude looks at. Violence is the decline...

... and nonviolence is the upward movement of life-force. NATURE OF VIOLENCE Violence is a thing given to man by nature but it is not the nature of man. It is animal's nature, it is the nature of beasts. Man has passed-travelled-through this nature and so has carried all the experiences - impressions of that animal life with him. Violence is like this: suppose a man is passing on a road and is covered...

... with particles of dust and when he enters a palace, he refuses to remove those particles of dust saying they have come with me, they are a part of me. Those dust-particles are those things which have stuck on man's soul while passing through an animal life. They have become fixed but they are not the nature of man. Violence is natural far beasts, it is their nature because they have no choice in this matter...

.... Violence is not natural for man because he has a choice in this matter. In fact, manhood to be human - begins with this choice. Manhood begins with this decision. Manhood begins with this resolve. Man is standing at the cross roads. All beasts are on a unidimensional road. They can therefore have no choice. Man can become violent or nonviolent as he wishes. This is man's freedom. Beasts haven't got...

... more can happen to him. There is a very great potentiality in him. His past is linked with his journey - through beasthood, that condition is that of violence. And what he can be is his nonviolence. The nature of man is that which it will be when it will evolve itself fully. The reality about man is what he has accumulated in his journey uptil now. That is why I say violence is acquired, nonviolence...

... is the nature. So violence can be given up; but nonviolence can only be achieved, it cannot be given up. It is very necessary to understand this difference. Every sinner has a future and every sinner has an opportunity to be a saint in future. We can tell every sinner honestly that he is a saint of the future. Every saint has a past and in every saint's past is the past of a sinner. We can tell every saint...

... talk of potentiality. When we tell a bud it is your nature to be a flower, it means, if you wish to be a flower, you can be a flower. Thus if man says violence is my nature, he is talking like the mistaken bud, which thinks that it can be a bud for ever. Violence is not the nature of man; it is the acquisition of his past, it is the impression of his past. Violence is man's conditioning which was...

... unavoidable through the process of his evolution from beastly life. Beast is to be pardoned because violence is unavoidable in its life. Man cannot be pardoned, because violence is his choice; it is not inevitable when he chooses violence. Violence is inevitable for beasts, it is a responsibility for man. It is a fact for beasts, for man it is merely a historical memory. It is the present for beasts...

... animal of its class, does not commit violence towards it. This distinguishing feature is also there in the violence of animals. Man is the only animal who kills other men. It is interesting to know that if an Indian wolf is left near a Pakistani wolf, it will not harm the other, but to keep an Indian near a Pakistani is full of danger. Language experts say this is perhaps due to difference in language...

... Hindus and Muslims, let us now make Hindus and Jains quarrel. If we do not succeed in Hindu-Jain quarrels, let us start dividing them into the rich and the poor. Let us have a class-war. Thus when man wants to commit violence, to kill, he conveniently finds out causes. Animals never kill without a cause. I am telling you this that if we understand violence of man we shall see that man becomes violent...

... without any cause. So violence is his choice and that is why no animal can become as cruel and violent as man can be. To be violent is simply the nature of animals, it is not its choice, that is why there can be a Nadirshah and there can be a Mahavira among mankind. Nonviolence is not the choice of animals. But man has to make a choice of nonviolence. Generated by PreciseInfo ™ ...
...: N.A. Beloved Bhakti, Love. Reason is not enough. It is necessary but not enough. The Beyond must be remembered. And always. Because reason in itself is destructive. Alone it is nothing but a cutting weapon. It creates man, anti-all, and pro-nothing. It creates absolutely negative minds, which can criticize, but cannot create. Because reason has no healing force within itself. It is only a tiny part...

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