The Osho Upanishad 18

Eighteenth Discourse from the series of 44 discourses - The Osho Upanishad by Osho.
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I have just passed a time of deep spirituality, and my life is changed. I understand your work more and more, and with my commune I want to be in more communion with you. I want to know how this is possible.
The revolution that spirituality brings is in a way very simple, but in another way it is very complex too. And you have to understand both sides, the simplicity of it and the complexity of it.
A man of spirituality becomes innocent. He is just like a child. He is not childish, but he is as if just born in the world, as if for the first time he has opened his eyes. The colors are more colorful, everything has more of a dream quality to it – even stones are not so hard, they are also alive and with heart. This childlike innocence makes the spiritual person in a deep sense unburdened of all knowledge. He knows nothing.
This knowing nothing is not ordinary ignorance. The ordinary ignorance knows something; however ignorant, it always knows something. The ordinary ignorant person knows very little but believes he knows much; he magnifies his small knowledge. And what he calls his knowledge is not his either, it is all borrowed, it is stolen. He is a thief. He is bragging about things which don’t belong to him and he is continuously collecting more and more knowledge. He goes on becoming knowledgeable. That is the way of the ignorant man, to go on becoming more knowledgeable.
The ignorant man finally becomes a pundit, a scholar, a rabbi, a bishop, a cardinal, a shankaracharya – carrying loads of knowledge. Not a single bit of it is his own experience. He is just a parrot, or perhaps even worse.

I have heard that a woman was looking for a parrot in a pet shop. She was attracted toward a parrot who looked really nice, and gentlemanly – cunning people always look like that. He was sitting so seriously, so religiously, that the woman told the shopkeeper, “This is the parrot I would like.”
The shopkeeper said, “Forgive me, madam; except for that parrot, you can choose any.”
The woman became even more attracted. She said, “Why are you not giving me that parrot? Don’t be worried about the price, I am ready to pay any price. But look how religiously, silently, the parrot is sitting – the grace and the beauty of the parrot. No, I cannot have any other parrot.”
The shopkeeper said, “You are insisting – you will repent, because that parrot comes from a very bad place. He belonged to a prostitute, and all this religiousness and niceness and gentlemanliness is bogus; he is one of the worst parrots I have seen in my life. Once he opens his mouth, then there is not a single four-letter word that he does not know. This is the deception. I still ask you: don’t insist. I have no problem; if you insist you can have it, but the responsibility will be yours. Don’t come to me tomorrow.”
The woman said, “Don’t be worried. Looking at the parrot I can say with authority I will change him. I have even changed my husband – what is this parrot? You don’t know my husband… Don’t be worried; I know how to change people. And after a few days I will invite you – the same parrot will be reciting the Koran, the Bible, the Gita.”
The man said, “I don’t believe it, but it is up to you.”
She purchased the parrot. All the way home he remained serious, religious, not a single sign of any mischievousness. In fact when he would see women he would close his eyes; he was almost a saint.
The woman said, “That shopkeeper seems to be lying. This parrot is not only religious, he is a saint! He closes his eyes when a woman passes by.” She was very happy to find it.
She put the parrot in the place where her old parrot used to be – the old parrot had died – and she covered it with a bedsheet. She wanted to surprise her husband, that she had found a treasure.
And the husband came home, looking very religious, very serious. She uncovered the parrot and the parrot said, “Hello, Nasruddin! You are really great – every day new girls, new houses. Where have you found all these girls and women? – really beautiful!”
Nasruddin was a customer of the prostitute, an old customer. The wife was thinking that she had cured him. Yes, when he came into the house he was very serious, he started reciting the Koran – but the parrot exposed him badly. Not only him, he exposed himself too!
The woman was very angry. She said, “Why have you been so serious all along, and looking so religious, and closing your eyes when you saw women? You cheat! And I had to pay almost three times more than for an ordinary parrot because I thought you were so spiritual.”
The parrot said, “You don’t know business. I am coming from a place where one has to pretend to be a saint and behave like a sinner. And you can ask your husband why he is looking so serious, so religious, so saintly.”

Man is capable of deceiving others, and of deceiving himself.
The ignorant man does not want to be found ignorant, he wraps as much knowledge as possible around himself – and knowledge is available very cheap.
The first step toward real spirituality is to drop all hypocrisy, all the knowledge that is not yours – “The ignorance that is mine is far more valuable than the knowledge that is not mine. At least it is mine, authentically mine.”
And here is the danger: when a person moves toward being spiritual, this phase comes when suddenly he is utterly naked, bereft of all knowledge. The mind tries hard – “What is the use of being ignorant? Collect all the garbage that you have left. Now you have not only the garbage, the old; you have something new also to proclaim – that you have become spiritual.”
The spiritual person cannot proclaim that he has become spiritual. That is fundamentally an unspiritual statement. The spiritual person can only say, “I do not know. I am just ignorant and mystified before this tremendously vast universe. I am no one, nobody special.” Otherwise spirituality becomes a spiritual ego.
It is simple if you can remain in this innocence, in this ignorance – available to existence, available to love, available to people, available to all kinds of experiences – but with a simplicity of heart, without any knowledge; available in innocence. And you will grow. Your knowing will grow.
Remember, I make a distinction between knowledge and knowing. Knowledge is dead. It is in the books, it is in the words, theories, creeds, dogmas. Knowing is a living, breathing experiencing. It is not in the books. You cannot find knowing in the Koran, in the Bible, in the Gita. You can find knowing only within yourself.
Nobody can give it to you. In the very giving, it dies – it is so delicate a phenomenon. You can have it growing within yourself if you allow space, uncluttered with stupid ideas of all kinds of superstitions.
Spirituality is the simplest phenomenon in the world; this is one side – one has to be very alert.
It goes on deepening; you never come to the bottom, it is abysmal. But the human mind is so stupid that just a little experience and it starts claiming.
You are saying that you have passed through a time of spirituality. Nobody ever passes through a time of spirituality. It is not like a tunnel that you enter and you pass through to the other side. One simply drowns, and goes on drowning. One simply disappears. A moment comes when there is nobody to declare, even to declare that “I do not know.” Such silence, such profound silence is spiritual.
On the other hand, it is a complex phenomenon – complex not because of itself, but because you are brought up by parents, by society, by schools, colleges, universities. Before you have even asked any significant question about life, you are already burdened with answers.
The child has not asked about God, but the parents are forcing him to believe that God created the world. This is pure corruption. The child is innocent – he trusts his father, his mother, his brothers, sisters, elders, neighbors. He trusts – he cannot think that they are all lying to him. There is no basis for him to think that they are all lying to him. They all love him, how can they lie? And this is the complexity…
Everybody is lying about ultimate truths, without knowing. Without experiencing, they are burdening their children with such garbage – which is going to hinder the child’s own progress, his own purity of consciousness. It is very unconscious love. They do not know what they are doing; it has been done to them by their parents, and they are simply repeating it.
In this way one generation gives all its diseases to the other generation. And for centuries all kinds of idiotic ideas remain prevalent, remain alive because there are people who believe in them. They are ready to die for those ideas, they are ready to kill for those ideas, and those ideas are simply fictions.
The complexity comes because the child, out of necessity, has to grow up with people who are unconscious – they cannot but do harm. They are bound to give him their minds, knowing perfectly well that their minds have not helped them, that their minds and their ideologies have not liberated them. Still, they think something is better than nothing: “Perhaps we have not worked hard. Perhaps we have not disciplined ourselves according to our own philosophies. The philosophies are not wrong, we are wrong.”
The situation is just the opposite: the philosophies are wrong. And once those philosophies settle down in the child’s mind they become the very base of his intelligence, his intellectual development. That is what creates complexities, and the complexities have become more and more.
In the past a Hindu was only burdened by Hindu superstitions; he knew nothing about Judaism, he knew nothing about Confucian ideology. He had no idea what other people in the world were thinking. He lived in his own small well, where everybody was thinking alike. Now those wells have disappeared.
Now the Hindu knows about Mohammedan ideas, about Christian ideas, about Jewish ideas; the complexity has grown a thousandfold. He knows not only about theistic theories, he knows about the atheists, the communists, the agnostics. His mind is buzzing with contradictory thoughts. He is full of all kinds of ideas which are against each other. He is crippled because of their contradiction, he cannot do anything – because whatever he wants to do, there is some idea that says that it is not right.
If he wants to be a vegetarian… Jainas and Buddhists have been vegetarians for twenty-five centuries. No Jaina has ever thought that he could be anything other than vegetarian, but now questions arise. Not a single vegetarian has been able to receive a Nobel Prize – strange. You have the purest minds; those meat-eaters have thick skulls. You are pure vegetables, cabbages, cauliflowers, beautiful things – but not a single Nobel Prize. Strange. But the meat-eaters…
Hindus don’t eat the meat of the cows; Jews do, and Jews receive forty percent of the Nobel Prizes. It is simply inconceivable, out of all proportion to their population. And they are eating cow meat! Questions arise. And it has been found that vegetarians will never receive the Nobel Prize because no vegetable can give them certain proteins which only meat can give them.
I have found an alternative. In my commune… It was a vegetarian commune, but I was giving all commune members unfertilized eggs. They are vegetable, because they don’t have any life – but they have all the proteins that are necessary for intelligence to grow.
Now the vegetarians are very much against me. They would like to kill me – although they are vegetarians. They don’t want to kill anybody, but as far as I am concerned, they are ready to kill me: “This man is going to teach people to eat eggs.” They don’t see a simple point: that an unfertilized egg is not alive; it is pure protein. It makes the vegetarian food complete and competitive; in fact it gives more protein than meat, especially for intelligence.
When you are surrounded with all kinds of ideas, there are bound to be doubts. All the religions of the world have based everybody’s mind on faith. It is not coincidence that religions are called “faiths”; it is on faith that they are based. It was perfectly right not to doubt because everybody had the same faith. It was very difficult to doubt; only very rare, talented people, geniuses, used to doubt. Now the situation is totally different.
Mohammedans say God created the world, and God created all the animals for man to eat. Christians believe the same. Jews believe the same, that animals are food: animals are just like vegetables, fruits, they have all been created for man to eat. Now half of the world is Christian; the number two religion is Mohammedanism; the two greatest religions, and millions of people believe.
Naturally it creates doubt in the minds of people who have lived with the thought that animals are not to be eaten – that it is insensitive, ugly, unaesthetic; that it degrades you, that it is not human. Now doubts start arising, doubts which are significant – because Jesus eats meat, Mohammed eats meat, Moses eats meat, Ramakrishna eats fish, and still they achieve the ultimate. The doubt is bound to arise in the minds of those who have been told that if you eat meat, your consciousness cannot grow.
And this is about everything. For example, Jainism does not believe in God. There is no God in Jainism; in Buddhism there is no God – the two great religions of the East are godless religions. The religions other than Jainism and Buddhism have always thought that God is the center of religion. How can there be a religion without God? – a doubt arises.
The whole of Asia has been Buddhist. No Buddhist child ever asks, “Who created the world?” Strange: millions of children; no Buddhist child ever asks who created the world. There is no creator; the question of creation is nonsense. The world has always been here; it is eternal. The very idea of creation and the creator is stupid. Now those who have believed in God as the central theme of religion, their faith is shaken.
Almost everybody’s faith is shaken, because they can see that somebody else, without this faith, having absolutely antagonistic ideologies, is living as good a life as they are living – perhaps even better.
Buddhists have lived a better life without God than anybody who has believed in God. And the reason is clear: because there is no God, the whole responsibility falls on your shoulders. You cannot pray to God because all prayer is meaningless. Only your actions are going to decide, not prayers. The way of prayer is the way of the impotent man, who is not going to do anything. He is just continuing to live his life and praying that God will help: “When God is there, all-compassionate – and I am such a small sinner in comparison to his compassion – I need not be worried.”
Omar Khayyam, one of the poets of the greatest quality as far as poetry is concerned, says that you can drink as much alcohol as you want, and anybody who says “Stop drinking alcohol because it is a sin” is creating a doubt in you about God. His logic looks very strange but is very clear. He is saying, “God is compassionate, and if I don’t commit any sins it means I am suspicious of God’s compassion. Let me commit as many sins as possible – because I trust, I have faith that God is compassionate. He will forgive me.”
He was a great thinker. He is saying that to try to live a virtuous life means that you suspect that God will not forgive. Perhaps unconsciously, the people who have believed in God have not lived so virtuously as the people who have not believed in God, because when there is no God, you have to live virtuously. You cannot depend on anybody’s compassion; only your action will bring its fruit. So whatever you are going to do, you are responsible for the fruits that will come out of it. You are the cause, you are the effect. So the Buddhists, the Jainas – who don’t believe in God – have lived more virtuously than the people who believe in God. Strange!
All these things – because the world has become small – all these faiths are now no longer closed but have become open to everybody, have created tremendous complexity in the mind. It has burdened the mind with thousands of contradictions.

I have heard that a centipede, a small animal with one hundred legs, was going for a morning walk. And a small rabbit was puzzled, he had a philosophical mind and he started thinking, “How does this fellow manage one hundred legs? How does he remember which one is to go first, then second, then third? One hundred legs, my God!”
He stopped the centipede and said, “Uncle, forgive me for disturbing your morning walk, but I am a little bit the philosophical type. A question has arisen which only you can solve.”
The centipede said, “What question?”
He said, “Seeing your one hundred legs, I am puzzled at how you manage, how you remember which one goes first, then second, then third, up to one hundred.”
The centipede said, “I have never thought about it! I have been walking since my childhood – the question has never come to my mind. Perhaps I am not philosophical. But I will try to find out. You wait under the tree, and I will walk and see.”
Within minutes he fell down on the ground, because to keep count of one hundred legs, and then to remember which one goes behind which one… He stumbled, became a mess, fell down. He was very angry at the rabbit.
He said, “Listen, never ask such a question of any other centipede. We are living perfectly well without this philosophy. I was going so well for my morning walk, and now I don’t think that I should go ahead. I should go back and rest. You gave me such a tiring and complex problem – and you look so innocent! But remember, keep this philosophy to yourself.”

All these faiths were going perfectly well in a way, because nobody was asking the questions. But suddenly all boundaries have been broken. The whole world has become one.
Anybody who has any intelligence is aware that all theories are fictitious. Now a totally new approach is needed. The old approaches have all become out of date. Faith has become out of date.
You have to drop all kinds of information that you have received, that is being given to you by the society and the colleges and the universities.
I have been a teacher in the university, and there used to be a department: Comparative Religion. I asked the professors, “If you really compare religions you will all go mad. They are all fictions. To live with one fiction is one thing – you are at ease, certain. It may be false, but you have a certainty. But comparative religion… If you start comparing, there are three hundred religions in the world. You will simply go nuts.”
The department had four professors, but not a single student. I said, “That’s perfectly right!” Finally the department was closed, because comparative religion… The department was closed because I was in the department of philosophy, and the department of philosophy was the feeding department for comparative religion. And I was teaching those students, “If you want to go nuts you can join Comparative Religion. Remember what happened to the centipede – exactly that will happen in your head, inside. You will be a mess after that.” You cannot compare. Fictions cannot be compared.
In fact, remember that all information is dangerous for spiritual growth. Transformation is needed, not information.
So on the one hand, drop all the information you have received – and you are continuously receiving it. And on the other hand, become more and more simple, and accept your ignorance as a basic truth. There is nothing wrong in it; it is simply another name for innocence. And your spirituality will grow through your innocence, not through your knowledge. Innocence one day becomes knowing, but it never becomes knowledge.
You are asking me how I can help you. Every word that I have been speaking is to help you. Every breath that I am taking is to help you. And my work is simple. If you are ready to drop knowledgeability, this idea that you have passed through a time of spirituality… Drop all this nonsense.

Just the other day there was one question which I could not answer because the time was finished. The question was beautiful. It was a question from a sannyasin – “Osho, I am still hanging on the branches of the trees. I am still a monkey. Somehow help me to come down so that I can evolve into a human being.”
My suggestion is, don’t come down. I am trying to teach people how to climb on trees. Just meditate there, that is the best place you can find. Those who have come down are in a worse state. They have not evolved, they have simply lost a few things – a tail, a beautiful thing. They have lost the strength of a monkey and they are still monkeys, half-hearted monkeys. They have not become men either. They are really in a very great split: they cannot go back to the trees and they don’t know how to live on the earth. They are preparing for a global nuclear suicide because life seems to be meaningless, and committing individual suicide seems to be old-fashioned; why not commit a global suicide? Perhaps only monkeys will be left.
So to the sannyasin who is still hanging on the trees, I will say, “Please go on hanging. Meditate there. Those who have come down have simply lost; they have not gained anything. You who are on the trees don’t have nations – you can move from India to Pakistan without any visa, without any passport. You have far more freedom, freedom of expression.”
No court drags any monkey in: “You have done something which has hurt a few people’s religious feelings.” And they are doing all kinds of things every day. And, moreover, if the nuclear war happens then who is going to begin the world again? Then my monkeys hanging on the trees can ask their girlfriends, “What do you say? Shall we start it again?” Somebody has to start it again. Don’t come down, go higher!

Whatever I am doing is to help you to evolve toward more peace, more silence, more love, more compassion – very simple qualities.
I am not asking you to follow great disciplines – stand on your head for twelve hours a day, or don’t eat food for twenty-one days every year. I am not asking any austerities of you. I am simply asking you to rejoice in small things. Whatever you are eating, eat with joy; whoever your friends are, rejoice in their friendship.
Whatever life has given to you, never complain. It is always more than you deserve. Always be grateful. And if you can learn the simple fact of gratefulness, your evolution will happen on its own accord.

Are the feelings that we have when we are separated from you related to the fear of death?
Amrito, they are. Being with me, you have tasted something of life. Being with me, you have felt the poetry, the dance, the music of existence. Alone, you are still not able to keep the same state of mind – you fall back to your old chattering mind. You forget the peace, the beauty, the dance, the song.
Separated from me, you certainly feel a kind of death. If to be with me you feel a kind of life – a life that you would like to live for twenty-four hours a day – then naturally when you are separated you are afraid. It is a feeling of death on the one hand; on the other hand, you are also afraid of your own death, because you have seen with me that life can become an experience of the eternal. I have given you the name Amrito: it means “the eternal.” It means that life can become an experience of the eternal.
Without me, you feel a darkness again gathering around you, and a fear – that your death will soon be coming close and you have not yet experienced the eternal. With me the darkness disappears, you forget death. This very moment life becomes so intense, so total, that if somebody asks you, this moment, you can say there is no death. But alone, you are like a lost child surrounded by darkness, feeling afraid.
Death will be coming. You cannot avoid it. It does not matter when it comes; it is going to come. And you have not yet experienced the beyond.
It is good that sometimes you should be separated from me, and while you are not with me try to experience all that you experience with me – because I am not doing anything, I am just an excuse. Things are happening to you; they can happen without me.
None of my people have to be dependent on me. You can have a taste, you can have a certain experience to give you a certainty, a guarantee; and then you have to move on your way, alone.
So whenever you are alone, try to experience the same totality, the same intensity, the same silence. In the beginning it will be difficult, but not impossible. Once you are capable of feeling it in your aloneness, you have become an independent individual. And to me, that is the most rewarding experience in life – to become a totally independent individual. Then all the mysteries of life are yours, all the beauties are yours.

The master speaks, and the disciples listen. What is it that happens, and remains unsaid?
The master speaks, the disciple listens – yet there is much which the master does not speak, and the disciple listens. In fact that is the whole secret of disciplehood.
If you only listen to that which is said, you are a student. You listen to the words, you miss the wordless. The moment you start listening to the wordless, you are initiated into disciplehood.
The master is speaking. Naturally he has to use words, but he is also leaving gaps in between. He is also using wordlessness. He is saying something, and he is also meaning something which cannot be said – but it can be heard.
If the disciple is silent he will hear the words and he will also hear the wordlessness; he will hear what is being said, and he will hear also what is not being said and yet is transferred. You are asking what it is.
It is the presence of the master, it is his heart. It is his heartbeat, it is his very being. Words are just toys that he plays with to keep you engaged, but the real happening is that he wants to have a communion with your being. And if you are silent, just a listening, that communion happens. It is the master’s enlightenment, his light, his delight – it is his treasure that he wants to share.
Of all the great masters in the past, only Mahavira has recognized the beauty of hearing. That is his great contribution. The world knows very little about Mahavira – it needs to know much more about him. Unfortunately he was a contemporary of Gautama the Buddha, and because Gautama the Buddha was so charismatic and his impact was so great, Mahavira has fallen into the shadow. But Mahavira has his own contribution. He was not so charismatic a personality, that’s why his influence has remained very limited. Even today, after twenty-five centuries, there are not more than three and a half million Jainas. If he had converted a single couple – particularly Indian – in twenty-five centuries they would have created three and a half million people without any difficulty.
He was a totally different kind of man, unique in his own way, and because his impact on the people was not great, his contributions have not received the praise from the world that they deserve.
One of his great contributions was the value of hearing. He said that there are two ways to reach to the ultimate: one is the way of the shravaka, and the other of the sadhu. “Shravaka” means one who knows how to listen, and “sadhu” means one who disciplines himself in austerities. The path of the sadhu is long, tedious. The path of the shravaka, the listener, is simple, a shortcut – all that is needed is that he should not only hear, he should listen. Hearing is simple: because you have ears, you can hear. Why are there two words, hearing and listening? – one is enough. No, it is not enough.
Hearing is possible for everybody; listening is possible only for those who are silent. You can hear with your mind chattering inside; it will not be listening. But if your mind is silent, calm and quiet, everything is still within you and the master’s word reaches you, it brings with it something more, something that is not in the word but around it – the wordlessness.
The word is coming from the very heart of the master. It is not coming from his head, it is coming from his very being; and if you are open and available, it will reach your being. This bridging, this communion is what transpires between the master and the disciple.

What does “spiritual entertainment” mean?
Unless you are in a deep communion with the master, everything else that goes on in the name of spirituality is nothing but spiritual entertainment.
In your temples, in your synagogues, in your mosques, in your churches, what goes on is simply entertainment. People go to the church for their whole lives and nothing happens to them. People go to the synagogues and they remain the same. They go into the synagogue and they come out the same – just as they go into a cinema hall and come out the same; it is just an entertainment. And it is very fulfilling to the ego. Going to the cinema hall is not fulfilling to the ego, but going to a temple, to a church, to a gurdwara is tremendously ego-fulfilling. And what are you doing there? Nothing has happened to your life. For their whole lives people go and come back the same – no transformation, not even a slight change in their hearts. It is entertainment and nothing else.

I have heard that three rabbis were talking about their synagogues. The first said, “My synagogue is the most up-to-date. We are not old-fashioned. People are allowed to smoke in the synagogue, drink, enjoy. And since we have allowed smoking and drinking, the synagogue is full; otherwise it used to be just a few old women. And there is no need to sermonize them because nobody is listening, they are engaged in their own gossiping – so no gospels, only gossipings.”
The second one said, “This is nothing. We have gone far ahead, you are living in the bullock-cart days.”
The first rabbi said, “What? My most up-to-date synagogue and you say I am living in the bullock-cart days? What have you done?”
He said, “In my synagogue all these things have been allowed. Now we have allowed people even to bring their girlfriends, boyfriends – dancing, lovemaking, everything goes. The crowd is so big that I have to give three shows; people are waiting outside. Never before have people been so religious.”
The third one said, “You are both talking old stories. You don’t know anything about what it means to be contemporary. My synagogue is absolutely contemporary.”
They said, “What more can you do? This man has done everything.”
The third rabbi said, “In my synagogue, on every Jewish holiday it is written: Closed for the Jewish holiday – so people can enjoy all over the place. Why confine them? It is a Jewish holiday, nobody comes. There is no need. Holiday should mean holiday, and a Jewish holiday should mean a Jewish holiday. So they all go on doing all kinds of things. Why confine them to a small space? My synagogue is the most up-to-date.”

But this is how things are developing in churches, in temples everywhere. People are going there for wrong reasons – and they are bound to go for wrong reasons because there is nobody there to share his being, to share his light, to share his growth. All these rabbis and the pundits and the priests are people just as drowned in darkness and unconsciousness as you are.
I have heard…

One Sunday, in a Catholic church, the priest is taking confessions. They have a booth, a small window that the priest remains behind, and the person sits on the other side of the window. From there he confesses, and the priest gives him a punishment.
The priest had a great friendship with the rabbi and they both wanted to go for golf. The rabbi finished his things in the synagogue and rushed to the church. When he reached there, confession was going on and there was a queue. He went inside the booth and said to the priest, “We are going to be late!”
He said, “You do one thing. I will just change my clothes and get ready – you just sit here and take a few confessions.”
The rabbi said, “But I have never done it in my whole life! This business we don’t do.”
The priest said, “Simply do as I am doing – just watch one or two cases.”
One case came and the priest said, “Five dollars fine.” Five dollars were taken in; the second came – “Ten dollars fine.”
The rabbi said, “My God, we were thinking that something spiritual was happening. It is pure business! I am going to open a booth in my synagogue. This is cheating! You just go, I will manage. Now there is no problem. I was thinking that you have to give them spiritual advice, and somebody may notice the difference of voice and…”
A third man came and he said, “I am very sorry, but what to do? It is now becoming a habit – I raped a woman.”
The rabbi said, “Twenty dollars.”
The man said, “Twenty dollars?” But he gave twenty dollars, and he said, “Last time when I raped a woman, you asked for only ten dollars. The rates have become higher.”
The rabbi said, “Ten dollars are in advance – you can rape one woman more. Just get out, don’t waste my time.”

Unless you are in communion with a master, everything is entertainment. You can call it spiritual, and enjoy a deep ego-fulfillment, but it is nothing. It is corrupting you, exploiting you, deceiving you, destroying you.

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