Osho on religious writer D. T. Suzuki

D.T. Suzuki was a Japanese American Buddhist monk in the 19th century. Born on 11 November 1870, he was an eminent scholar, essayist, philosopher, writer, and translator. While his birthplace Honda-Machi no longer exists, a humble and honorable monument (a tree with a rock at its base) marks its location. Suzuki is primarily credited with bringing the far eastern philosophy of Buddhism and Zen to the west through his books and essays. Essays in Zen Buddhism, An Introduction to Zen Buddhism, and The Training of the Zen Buddhist Monk are some of his works known for spreading the word.

Suzuki started studying Buddhism and Zen practice at Engaku-Ji in Kamakura as a student at Tokyo University. He became acquainted with Mahayana Buddhism and soon began his early work ‘Outlines of Mahayana Buddhism’. He was also a translator of Chinese, Sanskrit, and Japanese; he translated several prominent works of literature to be advanced in the West. Suzuki’s take on Buddhism and Zen didn’t sit right with a few philosophers, as his belief in evolution and change was considered ‘modern’. As such, he was identified as a Buddhist modernist; he portrayed Buddhism as empirical, merging with the dominant cultural and intellectual forces of western modernism.

Osho says,” Suzuki, who made Zen known in the West, has done a service and also a disservice. And the disservice will remain for a longer period. He was a very authentic man, one of the most authentic men of this century, and for his whole life he struggled to carry the message of Zen to the West. And alone, with his own effort, he made it known in the West. And now there is a craze; there are Zen friends all over the West. Nothing appeals like Zen now.

But the point is missed. The appeal has come only because Zen says no method is needed, no effort is needed. You do not have to do anything; spontaneously it flowers.

This is right — but you are not spontaneous, so it will never flower in you. To be spontaneous… It looks absurd and contradictory, because for you to be spontaneous many methods are needed to purify you, to make you innocent so that you can be spontaneous. Otherwise you cannot be spontaneous in anything.”

Osho says……

Zen is a very extraordinary growth. Rarely does such a possibility become an actuality because many hazards are involved. Many times before, the possibility had existed — a certain spiritual happening could have grown and become like Zen but it was never realized to its totality. Only once in the whole history of human consciousness has a thing like Zen come into being. It is very rare.

So first I would like you to understand what Zen is, because unless you do that these anecdotes won’t be much help. You need to know the complete background. In that background, in that context, these anecdotes become luminous — suddenly you attain to the meaning and the significance of them, otherwise they are separate units. You can enjoy them; sometimes you can laugh at them; they are very poetic; in themselves they are beautiful, unique pieces of art, but just by looking at these anecdotes you will not be able to penetrate into the significance of what Zen is.

So first try to follow me slowly through the growth of Zen — how it happened. Zen was born in India, grew in China, and blossomed in Japan. The whole situation is rare. Why did it happen that it was born in India, but could not grow here and had to seek a different soil? It became a great tree in China, but could not blossom there, it had to again seek a new climate, a different climate — and in Japan it blossomed like a cherry tree, in thousands of flowers. It is not coincidental, it is not accidental, it has deep inner history. I would like to reveal it to you. India is an introvert country, Japan is extrovert, and China is just in the middle of these two extremes. India and Japan are absolute opposites. So how come the seed was born in India and blossomed in Japan? They are opposites; they have no similarities; they are contradictory. And why did China come just in the middle, to give soil to it?

A seed is an introversion. Try to understand the phenomenon of the seed, what a seed is. A seed is an introvert phenomenon, it is centripetal — the energy is moving inwards. That’s why it is a seed, covered and closed from the outer world completely. In fact a seed is the loneliest, most isolated thing in the world. It has no roots in the soil, no branches in the sky; it has no connection with the earth, no connection with the sky. In fact it has no relationships around it. A seed is an absolute island, isolated, caved in. It does not relate. It has a hard shell around it, there are no windows, no doors; it cannot go out and nothing can come in. Seed is natural to India. The genius of Indian can produce seeds of tremendous potentiality, but cannot give them soil. India is an introverted consciousness.

India says the outer doesn’t exist and even if it exists it is of the same stuff that dreams are made of. The whole genius of India has been trying to discover how to escape from the outer, how to move to the inner cave of the heart, how to be centered in oneself, and how to come to realize that the whole world that exists outside consciousness is just a dream — at the most beautiful, at the worst a nightmare; whether beautiful or ugly, in reality, it is a dream, and one should not bother much about it. One should awake, and forget the whole dream of the outer world. The whole effort of Buddha, Mahavir, Tilopa, Gorakh, Kabir, their whole effort through the centuries, has been how to escape from the wheel of life and death: how to enclose yourself, how to completely cut yourself from all relationships, how to be unrelated, detached, how to move in and to forget the outer. That’s why Zen was born in India.

Zen means DHYAN. Zen is a Japanese change of the word DHYAN. DHYAN is the whole effort of Indian consciousness. DHYAN means to be so alone, so into your own being, that not even a single thought exists. In fact, in English, there is no direct translation. Contemplation is not that word. Contemplation means thinking, reflection. Even meditation is not that word because meditation involves an object to meditate upon, something is there. You can meditate on Christ, or you can meditate on the cross. But DHYAN means to be so alone that there is nothing to meditate upon. No object, simple subjectivity exists — consciousness without clouds, a pure sky. When the word reached China it became CH’AN. When ch’an reached Japan, it became Zen. It comes from the same Sanskrit root, DHYAN. India can give birth to dhyan. For millenia the whole Indian consciousness has been travelling on the path of dhyan — how to drop all thinking and how to be rooted in pure consciousness.

With Buddha the seed came into existence. With Buddha the seed came into existence. Many times before also, before Gautam Buddha, the seed came into existence, but it couldn’t find the right soil so it disappeared. And if the seed is given to the Indian consciousness it will disappear, because the Indian consciousness will move more and more inwards, and the seed will become smaller and smaller and smaller, until a moment comes when it becomes invisible. A centripetal force makes things smaller, smaller, smaller — atomic — until suddenly they disappear. Many times before Gautam Buddha the seed was born – because Gautam Buddha is not the first to meditate and to become a DHYANI, to become a great meditator. In fact he is one of the last of a long series. He himself remembers twenty-four Buddhas before him. Then there were twenty-four Jaina Teerthankaras, and they all were meditators. They did nothing else, they simply meditated, meditated, meditated, and came to a point where only they were, and everything else disappeared, evaporated.

The seed was born with Parsvanath, with Mahavir, Neminath, and others, but then it remained with the Indian consciousness. The Indian consciousness can give birth to a seed, but cannot become the right soil for it. It goes on working in the same direction and the seed becomes smaller and smaller, molecular, atomic and disappears. That’s how it happened with the Upanishads; that’s how it happened with the Vedas; that’s how it happened with Mahavir and all others. With Buddha it was also going to happen. Bodhidharma saved him. If the seed had been left with the Indian consciousness it would have dissolve. It would never have sprouted, because a different type of soil is needed for sprouting — a very balanced soil. Introversion is a very deep imbalance, it is an extreme. Bodhidharma escaped with the seed to China. He did one of the greatest things in the history of consciousness: he found the right soil for the seed that Buddha had given to the world. Buddha himself is reported to have said: My religion will not exist for more than 500 years, then it will disappear. He was aware that it always happened that way. The Indian consciousness goes on grinding it into smaller and smaller and smaller pieces, then a moment comes when it becomes so small that it becomes invisible. It is simply no longer part of this world; it disappears into the sky.

Bodhidharma’s experiment was great. He looked all around the world and observed deeply for a place where this seed could grow. China is a very balanced country, not like India, not like Japan. The golden mean is the path there. Confucian ideology is to remain always in the middle: neither be introvert, nor be extrovert; neither think too much of this world, nor too much of that world — just remain in the middle. China has not given birth to a religion, just morality. No religion has been born there; the Chinese consciousness cannot give birth to a religion. It cannot create a seed. All the religions that exist in China have been imported, they have all come from the outside; Buddhism, Hinduism, Mohammedanism, Christianity — they have all come from the outside. China is a good soil but it cannot originate any religion, because to originate a religion one has to move into the inner world. To give birth to a religion one has to be like a feminine body, a womb.

The feminine consciousness is extremely introvert. A woman lives in herself; she has a very small world around her, the most minimum possible. That is why you cannot interest a woman in things of great vastness. No. You cannot talk about Vietnam to her, she doesn’t bother. Vietnam is too far away, too outer. She is concerned with her family, her husband, the child, the dog, the furniture, the radio set, the TV. A very small world is around her, just the minimum. Because she doesn’t have a very big world around it is very difficult for man and woman to talk intelligently — they live in different worlds. A woman is beautiful only when she keeps quiet; the moment she starts talking then stupid things come out of her. She cannot talk intelligently. She cannot be very philosophic, no, that’s not possible. These things are too far away, she doesn’t bother. She lives in the very small circle of her own world, and she is the center.

And whatsoever is meaningful is meaningful only in concern to herself — otherwise it is not meaningful. She cannot see why you are bothered about Vietnam. What is the matter with you? You are not related to the Vietnamese at all. Whether there is a war happening or not, it is no concern of yours. And the child is ill and you are bothering about Vietnam! She cannot believe that she is present near you and you are reading the newspaper. Women live in a different world. A woman is centripetal, introvert. All women are Indian — wherever they are it makes no difference. Man is centrifugal, he goes out. The moment he can find an excuse he will escape from the home. He comes to the home only when he cannot go anywhere else; when all the clubs and hotels are closed, then, what to do? He comes back home. Nowhere to go, he comes home. A woman is always home-centered, home based. She goes out only when it is absolutely necessary, when she cannot do otherwise. When it has become an absolute necessity she goes out. Otherwise she is home based.

Man is a vagabond, a wanderer. The whole of family life is created by women, not by men. In fact, civilization exists because of woman, not because of man. If he is allowed he will be a wanderer — no home, no civilization. Man is outgoing, woman is ingoing; man is extrovert, woman is introvert.

Man is always interested in something other than himself, that’s why he looks more healthy. Because when you are too concerned with yourself, you become ill. Man is more happy looking. You will always find women sad and too concerned with themselves. A little headache, and they are very concerned, because they live inside — the headache becomes something big, out of proportion. But a man can forget the headache, he has too many other headaches. He creates so many headaches around himself that there is no possibility of coming upon his own headache and making something out of it. It is always so little he can forget about it. A woman is always concerned — something is happening in the leg, something in the hand, something in the back, something in the stomach, always something — because her own consciousness is focused inwards. A man is less pathological, more healthy, more out-going, more concerned about what is happening to others.

That’s why, in all religions, you will find that if there are five persons present, four will be women, and one a man. And that one man may have only come because of some woman — the wife was going to the temple so he had to go with her. Or, she was going to listen to a talk on religion, so he came with her. In all churches this will be the proportion, in all churches, temples, wherever you go. Even with Buddha this was the proportion, with Mahavir this was the proportion. With Buddha there were fifty thousand SANNYASINS — forty thousand women and ten thousand men. Why? Physically, man can be more healthy, spiritually, woman can be more healthy, because their concerns are different. When you are concerned with others you can forget your body, you can be more physically healthy, but religiously you cannot grow so easily. Religious growth needs an inner concern. A woman can grow very, very easily into religion, that path is easy for her, but to grow in politics is difficult. And for a man to grow in religion is difficult. Introversion has its benefits; extroversion has its benefits — and both have their dangers.

India is introvert, a feminine country; it is like a womb, very receptive. But if a child remains in the womb for ever and for ever and for ever, the womb will become the grave. The child has to move out from the mother’s womb, otherwise the mother will kill the child inside. He has to escape, to find the world outside, a greater world. The womb may be very comfortable — it is! Scientists say we have not yet been able to create anything more comfortable than the womb. With so much scientific progress we have not made anything more comfortable. The womb is just a heaven. But even the child has to leave that heaven and come outside the mother. Beyond a certain time the mother can become very dangerous. The womb can kill, because it will then become an imprisonment — good for a time, when the seed is growing, but then the seed has to be transplanted to the outside world.

Bodhidharma looked around, watched the whole world, and found that China had the best soil; it was just a middle ground, not extreme. The climate was not extreme, so the tree could grow easily. And it had very balanced people. Balance is the right soil for something to grow: too cold is bad, too hot is bad. In a balanced climate, neither too cold nor too hot, the tree can grow.

Bodhidharma escaped with the seed, escaped with all that India had produced. Nobody was aware of what he was doing, but it was a great experiment. And he proved right. In China, the tree grew, grew to vast proportions. But although the tree became vaster and vaster, no flowers grew. Flowers did not come, because flowers need an extrovert country. Just as a seed is introvert, so a flower is extrovert. The seed is moving inwards; the flower is moving outwards. The seed is like feminine consciousness, flower is like male consciousness. The flower opens to the outer world and releases its fragrance to this outside world. Then the fragrance moves on the wings of the wind to the farthest possible corner of the world. To all directions, the flower releases the energy contained in the seed. It is a door. Flowers would like to become butterflies and escape from the tree. In fact, that is what they are doing, in a very subtle way. They are releasing the essence of the tree, the very meaning, the significance of the tree to the world. They are great sharers. A seed is a great miser, confined to himself, and a flower is a great spendthrift.

Japan was needed. Japan is an extrovert country. The very style of life and consciousness is extrovert…Japan is totally different. With the Japanese consciousness it is as if the inner doesn’t exist, only the outer is meaningful. Look at Japanese dresses. All the colors of flowers and rainbows — as if the outer is very meaningful. Look at an Indian when he is eating, and look at the Japanese. Look at an Indian when he takes his tea — and the Japanese. A Japanese creates a celebration out of simple things. Taking tea, he makes it a celebration. It becomes an art. The outside is very important; clothes are very important, relationships are very important. You cannot find more out-going people in the world than the Japanese — always smiling and looking happy. For the Indian they will look shallow; they will not look serious. Indians are the introvert people and the Japanese are the extrovert: they are opposites…Japan was the right country. And the whole tree of Zen was transplanted in Japan, and there it blossomed, in thousands of colors. It flowered.

This is how it has to happen again. I am again talking about Zen. It has to come back to India because the tree has flowered, and the flowers have fallen and Japan cannot create the seed. Japan cannot create the seed: it is not an introvert country. So everything has become an outer ritual now.

Zen is dead in Japan. It did flower in the past, but now, if by reading in books — reading D. T. Suzuki and others — if you go to Japan in search of Zen, you will come back empty-handed. Now Zen is here; in Japan it has disappeared. The country could help it to flower, but now the flowers have disappeared, fallen to the earth, and nothing is there any more. There are rituals — the Japanese are very ritualistic — rituals exist. Everything in Zen monasteries is still continued the same way, as if the inner spirit is still there, but the inner shrine is vacant and empty. The master of the house has moved. The God is there no more — just empty ritual.

And they are extrovert people, they will continue the ritual. Every morning they will get up at five — there will be a gong — they will move to the tea-room, and they will take their tea; they will move to their meditation hall, and they will sit with closed eyes. Everything will be followed exactly as if the spirit is there, but it has disappeared. There are monasteries, there are thousands of monks, but the tree has flowered and seeds cannot be created there.

Hence I am talking so much about Zen here — because again only India can create the seed. The whole world exists in a deep unity, in a harmony — in India the seed can again be given birth. But how many things have changed around the world. China is no longer a possibility, because it has itself become an extrovert country. It has become communistic: now matter is more important than the spirit. And now it is closed for new waves of consciousness. To me, if any country can in the future become again the soil, it is England. You will be surprised, because you may think it is America. No. Now the most balanced country in the world is England, just as in the ancient days it was China. The seed has to be taken to England and planted there; it will not flower there, but it will become a big tree. English consciousness — conservative, always following the middle way, the liberal mind, never moving to the extremes, just remaining in the middle — will be helpful. That is why I am allowing more and more English people to settle around me. It is not only for visa reasons! Because once the seed is ready, I would like them to take it to England. And from England it can go to America, and it will have flowering there, because America is the most extrovert country right now.

I tell you that Zen is a rare phenomenon, because only if all these situations are fulfilled can such a thing happen.

Source:

This is an excerpt from the transcript of a public discourse by Osho in Buddha Hall, Shree Rajneesh Ashram, Pune. 

Discourse Series: The Grass Grows By Itself

Chapter #1

Chapter title: The Significance of Zen

21 February 1975 am in Buddha Hall

References:

Osho has spoken on famous writers and philosophers like Albert Camus, Aristotle, Berkeley, Byron, Bukharin, Confucius, Descartes, Feuerbach, Fyodor Dostoevsky, D.H. Lawrence, H.G. Wells, Hegel, Huxley, John Milton, Kahlil Gibran, Kalidas, Kant, Leo Tolstoy, Mark Twain, Nietzsche, Rabindranath Tagore, Schiller, Shakespeare, Socrates, Voltaire, Wittgenstein and many more in His discourses. Some of these can be referred to in the following books/discourses:

1. Come Come Yet Again Come
2. Beyond Psychology
3. The Dhammapada: the way of the Buddha Vol.1,3,7,9,10,12
4. The Transmission of The Lamp
5. I am That
6. The Perfect Master
7. The Golden Future
8. Communism and Zen Fire, Zen Wind
9. The Messiah, Vol 1, 2
10. Om Shantih Shantih Shantih
11. The Path of the Mystic
12. Socrates Poisoned Again After 25 Centuries
13. Zarathustra: A God That Can Dance