Beyond Psychology 11

Eleventh Discourse from the series of 44 discourses - Beyond Psychology by Osho.
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What is a natural death?
It is a significant question, but there are many possible implications in it. The simplest and the most obvious is that a man dies without any cause; he simply becomes old, older, and the change from old age to death is not through any disease. Death is simply the ultimate old age – everything in your body, in your brain, has stopped functioning. This will be the ordinary and obvious meaning of a natural death.
But to me a natural death has a far deeper meaning: one has to live a natural life to attain a natural death. A natural death is the culmination of a life lived naturally, without any inhibition, without any repression – just the way the animals live, the birds live, the trees live, without any split: a life of let-go, allowing nature to flow through you without any obstructions from your side, as if you are absent and life is moving on its own.
Rather than you living life, life lives you, you are secondary; then the culmination will be a natural death. According to my definition, only an awakened man can die a natural death; otherwise all deaths are unnatural, because all lives are unnatural.
How can you arrive at a natural death, living an unnatural life? Death will reflect the ultimate culmination, the crescendo of your whole life. It is all that you have lived, in a condensed form. So only very few people in the world have died naturally, because only very few people have lived naturally. Our conditionings don’t allow us to be natural.
Our conditionings teach us from the very beginning that we have to be something more than nature, that just to be natural is to be animal; we have to be supernatural. It seems very logical. All the religions have been teaching this – that to be man means going above nature – and they have convinced centuries of humanity to go above nature. Nobody has succeeded in going above nature. All that they have succeeded in is destroying their natural, spontaneous beauty, their innocence.
Man need not transcend nature. I say unto you, man has to fulfill nature – which no animal can do. That is the difference.
The religions were cunning, cheating and deceiving people. They made the distinction that animals are natural and you have to be supernatural. No animal can fast; you cannot convince any animal that fasting is something divine. The animal only knows that it is hungry, and there is no difference between fasting and being hungry. You cannot convince any animal to go against nature.
This gave an opportunity to the so-called religious people, because man has the capacity at least to fight against nature. He will never be victorious, but he can fight. And in fighting he will not be destroying nature; he will be destroying only himself.
That’s how man has destroyed himself – all his joy, all his love, all his grandeur – and has not become something higher than animals, but something lower, in every possible way. Perhaps you may have never thought about it: no animal in the wild is homosexual. The very idea, and the whole world of animals will burst into laughter. It is simply stupid! But in a zoo, where females are not available, animals turn into homosexuals out of sheer necessity.
Man has turned the whole world into a zoo: millions and millions of people are homosexuals, lesbians, sodomists, and what-not – all kinds of perversions. And who is responsible? – the people who were teaching you to go beyond nature, to attain supernatural divineness.
This is only one example. In every other way they have done the same. For example, in India Mahavira was so much attached to the idea of nonviolence that even cultivation – gardening – was prohibited to his followers, because if you cultivate you will have to cut plants, and plants have life and that will be violence.
His followers were mostly coming from the warrior race, the kshatriyas; he himself was a warrior king. Now they could not fight because fighting was violence; they could not be cultivators because cultivation was violence. They could not be teachers because that was the monopoly of the brahmins, and a brahmin is born; you cannot enter into the brahmin fold, howsoever wise you are. You may be wiser than all those brahmins, but you cannot become a teacher of the people – that is the birthright of a brahmin. So they could not be accepted by the brahmins. They would not like to become the sudras, the untouchables, making shoes, cleaning streets and toilets.
Now the only way possible for them was to become businessmen; all other possibilities were closed. So all the Jainas in India became businessmen, and a strange phenomenon happened: all their violence – because just by not being a fighter or a hunter or a cultivator makes no difference, you are the same person – all their violence became exploitation. They cannot cut off your head, but they can suck your blood. They became the richest people in the country, for the simple reason that all their violence became concentrated only on one thing and that was money.
This was not evolution. These people were not better people. The teaching of nonviolence has not helped them to become better – they have become worse! They are the greediest, the most materialist, the most money-minded; their whole world is money, because every other avenue is closed. They talk about money, they think about money, they dream about money. They can do anything to accumulate money.
Whenever you enforce something, the result is not going to bring betterment. They have not become compassionate; to be nonviolent means to be loving and to be compassionate. They have become just the opposite. They are not compassionate, they are not kind, they are not loving.
It has been tried in many other spheres, by different religions to make man something above nature. The result has been failure, without any exception. You are born as a natural being. You cannot go above yourself. It is just like pulling yourself up by pulling on your legs. You may hop a little, but sooner or later you are going to fall to the ground, and you may have a few fractures. You cannot fly.
And that’s what has been done. People have been trying to raise themselves above nature, which means above themselves. They are not separate from nature, but the idea suited their egos: you are not animals so you have to be above nature; you cannot behave like animals. People have even tried to make animals not behave like animals; they have tried to make them go a little above nature.
In the Victorian age in England, dogs were clothed when people used to take them for a walk. The dogs had coats to prevent them being natural, to prevent them being naked and nude – that is suitable to animals and those people were trying to raise their dogs a little higher than animals.
You will be surprised to know that in the Victorian age in England, even the legs of chairs were covered – for the simple reason that they were called legs, and legs should be covered. Bertrand Russell, who lived almost a century, a long life, remembers in his childhood that seeing the feet of a woman was enough to get sexually excited. The dresses were made in such a way that they covered the feet; you could not see the feet.
Even just a hundred years ago it was believed that the women of the royal family didn’t have two separate legs. Royalty had to be somehow different than ordinary, common humanity, and nobody had seen – and there was no possibility to see – whether their legs were separate from each other.
Neither did those royal people make it clear: “This is nonsense, we are as human as you are.” The ego prevented them. If the people are putting them on a higher pedestal, then why bother? – just remain royal. That was one of the reasons why royal families would not allow anybody, a commoner, to be married into the royal family, because he may expose the whole thing: “These people are just as human as everybody else; there is nothing royal about them.” But for centuries they maintained the idea.
I would also like you to be different from the animals, but not in the sense that you can go above nature – no. You can go deeper into nature, you can be more natural than animals. They are not free, they are in a deep coma; they cannot do anything other than what their ancestors have been doing for millennia.
You can be more natural than any animal. You can go to the abysmal depths of nature, and you can go to the very heights of nature, but you will not be going beyond in any way. You will be becoming more natural, you will be becoming more multidimensionally natural.
To me the religious man is not one who is above nature, but is the man who is totally natural, fully natural, who has explored nature in all its dimensions, who has not left anything unexplored.
Animals are prisoners; they have a certain limited area of being. Man has the capacity, the intelligence, the freedom to explore. And if you have explored nature totally, you have come home. Nature is your home. Then death is a joy, is a celebration. Then you die without any complaint; you die with deep gratitude, because life gave you so much, and death is simply the ultimate height of all that you have lived.
It is just as the flame of a candle burns brightest before it goes out; the natural man, before he dies, lives brightest for a moment. He is all light, all truth. To me this is natural death. But it has to be earned; it is not given to you. The opportunity is given to you, but you have to explore, you have to earn, you have to deserve.
Even to see the death of an authentic man, just to be near him while he is dying, you will be filled suddenly with a strange joy. Your tears will not be of sadness, sorrow; they will be of gratitude and blissfulness – because when a man dies naturally, living his life fully, he spreads his being into the whole of nature. Those who are present and close to him are bathed in a sudden freshness, a breeze, a new fragrance and a new feeling that death is not something bad, that death is not something to be afraid of, that death is something to be earned, to be deserved.
I teach you the art of life. But it can be called also the art of death. They are both the same.

How can one get out of the trap the mind creates of never quite being blissful in the moment, of never being patient and letting the grass grow by itself. I always want to move faster, pushing the river and missing the beauty of it taking me in its own time. Would you please comment?
It is one of the eternal questions.
The East has come up with something very close to the truth. There are religions born in India and religions born outside India; the religions born outside all believe in one life – that is, seventy years. Naturally, one is in a hurry; one has to be in a hurry: such a small life and so much to do, so much to experience, so much to explore. That’s why the Western mind is speedy, wanting to do everything faster and faster, quickly, because his conception of life is too small. You cannot blame him.
The religions born in India have an eternal expanse, life after life. There is no hurry, there is no haste. But man is so stupid that you solve one question, and out of the solution a thousand other questions will arise. The idea of many lives was really to help you to relax: there is no hurry; the eternity is yours, so don’t run, just walk the way you go for a morning walk – at ease, relaxed.
That was the idea of the people who gave the conception of reincarnation, but people are such that rather than becoming relaxed, they became lazy. They said, “There is no hurry, so why bother even to walk? Running is out of the question but even to go for a morning walk, what is the need? Eternity is yours – you can go for your morning walk any time.”
The East became poor because of this, because no technology was evolved. Technology is just to make things quickly, to produce things faster than man can do with his own hands. The people remained poor, went on becoming poorer. The idea was good, but the consequences proved not to be good.
The West has just the opposite idea, that of a small life. It created great tension and anxiety, but it created technology, scientific developments, richness, comfort, luxuries; it created everything. But the man inside was lost, because he was always running. He was never where he was; he was always going for something else. And that goal where you can stop never comes. So in the West people have the means of speed, and they are going fast. But don’t ask them, “Where are you going?” Don’t waste their time in asking such stupid questions! All that matters is that they are going fast; it does not matter where they are going and why they are going.
Both ideas have failed. Eastern religions have not been of help; Western religions have not been of help. They both tried to give you an idea, but they never gave you an insight into your own being. That’s where I differ.
For example, your question is that you understand “relax and let the grass grow by itself,” but still you go on pushing. No, you don’t understand. The first thing for you to understand is that you don’t understand the meaning of the grass growing by itself. If you understand that, the pushing, the forcing, will disappear. When I say it will disappear, I am not saying it will stop. It will differ with different people.
If you understand what it means that the grass grows by itself: such a vast universe is going so silently, so peacefully; millions of solar systems, millions of stars moving day in, day out, from eternity to eternity… If you understand that existence is happening, it is not doing, then if pushing is your nature you will accept it. It is not a question of stopping it, because that will again be doing. You simply understand that things are happening, that this is how you are: that you push, that you force. Then there is a great acceptance of it, and in that acceptance, the tension disappears.
For a few others the pushing may disappear if it is not part of their nature – if they are imitating somebody else, if they are competing with somebody else and because everybody else is pushing, they are pushing. It may stop, understanding that things are happening and you need not unnecessarily bother about them. You can enjoy silently the way things are happening. You can contribute without any anxiety anything that comes naturally to you; but not beyond that.
So each individual will have different things happening out of the same understanding. If pushing is your nature, then there is nothing wrong in it. Enjoy it, push as much as you can – but with a song and with a dance, and without being worried that you are pushing. This is you. This is your grass, and it grows this way. There are grasses and grasses.
Just one thing has to be remembered, that anything that you are doing is joyfully done, rejoicingly done – that’s enough. Different people will be doing different things, and the world needs that different people should do different things. It is the richness of the world that all are not alike and should not be alike. But on one point they should meet; and that is the cosmic center of being relaxed.
In Japan they have developed strange things for meditative purposes. Japan has done a tremendous service to humanity. Meditation was developed in India, but it remained a very limited phenomenon – just sitting in a lotus posture witnessing your thoughts, becoming silent. It did the work, but Japan tried different dimensions, strange dimensions: swordsmanship, but with meditation. Two swordsmen bent upon killing each other have to remain centered in themselves without tension, without fear, without anger, without revenge, just playful.
To the observer it is a question of life and death, but to those two meditators it is playfulness. And a strange thing has been observed again and again: if both the meditators are of the same depth in meditation, nobody wins, nobody is killed. Even before one person raises the sword to hit the other person at a certain point – even before he has done that – just that idea of his has reached to the other, and his sword is ready to protect him.
It is impossible to declare who is the winner. Ordinarily it is difficult to think of swordsmanship and meditation, aikido and meditation, jujitsu and meditation, wrestling and meditation. But in Japan they have tried every dimension possible, and they have found that it doesn’t matter what you are doing; what matters is, are you centered?
If you are centered then you can do anything and it will not create any tension; your relaxation will remain the same.
So don’t be worried about pushing. Just try to understand that we are so small compared to this immense universe; what we do or don’t do makes no difference to existence. We are not to be serious about it. I was not here and existence continued; I will not be here, and existence will continue. I should not take myself seriously.
That is a fundamental understanding of a meditator – that he does not take himself seriously. Then relaxation comes automatically. And with relaxation, whatsoever is natural to you continues, and whatsoever is not natural to you falls on its own accord.

The question for the meditator used to be, “How to be in the world and not of it?” Since the Ranch and having moved back into the world, many of us feel alien, different, not of it. The question now seems to be, “How to be in it?”
No, the question is still to be in the world and not to be of it. To be in it does not change the first position. The first position allows you to be in the world but not to be worldly.
It is perfectly good that you feel alien; there is nothing wrong in it. You should feel so, that this world in which you have to be is not the world where you can synchronize with people, with their ideas, with their behavior.
This world is not the right world – I mean the human world. And you want to be in it, part of it? Then you have to be a Christian in a Christian society. Then you have to go to the church, then you have to believe in the Holy Bible. Do you want to be in this way in the world? Then all that you have done before has been a sheer wastage of time.
“Being in the world” only means that you will be doing a job, that you will be earning your bread, that you will be living with people who are not of the same mind as you, that you will be living among foreigners; and naturally, you will feel alien. But that is something to be happy about.
I have not sent you into the world to get lost. I have sent you into the world to remain yourself in spite of the world. That was the meaning of the original statement: To be in the world but not of it. It remains unchanged. It is so fundamental that it will remain unchanged.

One of the things I enjoy most in this life is hearing you describe the state of enlightenment. For those of us who love to listen, can you once again say something about the unsayable?
It is true that there is nothing more beautiful, more blissful than enlightenment – even the talk of it, even the faraway echo, even the shadow of it. The moon reflected in the water is not the real moon, but still it has tremendous beauty; and if the waters of your mind are silent, then the moon reflected in those waters is exactly the same.
It is not your experience, but it is someone you love’s experience, it is someone you trust’s experience. And just because you love and you trust, you start sharing the experience in a subtle way.
It is certainly difficult to say anything about it, although my whole life I have been saying things about it – and only about it. Even if I am talking about other things, I am only talking to lead you toward an understanding of enlightenment. It is your state of silence, it is your state of universal-hood. It is you without the ego and its problems. It is you without any questions and without any answer either – simply silent. There is no joy which can transcend this silence. It is pure light, it is pure delight.
I can understand your question. Just to hear about it again and again is a necessary need, so you don’t forget why you are here.

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