| 
Part VII : New Phase: Osho Criticizes the Masters
At the end of June 1979 Osho develops the new phase of his work;
he will now criticize Buddha and other masters, where he does
not agree with them
You ask: Every time You have spoken on a master, I have felt
You to be in love with that master and You flowing through his
sutras. In this series though, I feel You standing apart from
the Buddha and not really in love with his work. Is something
changing or am I imagining things?
You are not imagining things. With me, you will have to be always
on the move—things will be changing. As you grow up I will
be telling you things which I could not tell you before. It is
not that my love for Buddha is less—my love cannot be less
or more; my love is just love, it is a quality, it has no quantitative
dimension to it. It can never be less or more—it simply
is.
I love Buddha, I love Jesus, I love Zarathustra, I love Lao
Tzu, I love Patanjali—because I love…because I love
you, because I love the trees, because I love the birds. My love
is not less.
And you are perfectly right that I am standing apart—I
will be standing apart more and more in the future. I am preparing
for the new phase. The work has to take a quantum leap, and much
preparation is needed. The work has to take on a totally different
quality now. Now I have people with me of great trust, of love,
people who are committed and surrendered.
In the beginning I was talking to the masses. It was a totally
different kind of work: I was in search of disciples. Talking
to the masses I was using their language; talking to the masses
was talking to a primary class. You can't go very deep; you have
to talk superficially. You have to look to whom you are talking.
Then, slowly slowly, a few people started turning from students
to disciples. Then my approach changed. It was now possible to
communicate on higher levels. Then disciples started changing
into sannyasins—they started becoming committed, they started
becoming involved with me, with my destiny. My life became their
life, my being became their being. Now communication took a jump:
it became communion.
Now I have got enough sannyasins…the work will have to move
deeper.
I was talking about Buddha before, and I was talking as if I
was simply allowing him to flow through me. Now this is not going
to be the case. This series is the beginning of a new phase.
You have suspected rightly. Now I will have to make it clear what
the points are in which I differ from Buddha, from Jesus, from
Krishna. I have to make it very clear where I differ from them.
Twenty-five centuries have passed since Buddha. Much has happened
since then—much water has flowed down the Ganges. Everything
has changed! If Buddha comes into the world he will not be able
to recognize that it is the same world that he had left.
I belong to this century. In these twenty-five centuries many
new things have been added. For example, Buddha knew nothing about
science—he could not. I am not saying that he should have
known—he could not! It was impossible. Albert Einstein had
not happened yet. Buddha was not aware of many things of which
we are aware, I am aware. I have to incorporate all those things.
Sigmund Freud and Karl Marx and Albert Einstein and many more
have to be incorporated. Religion has to become more and more
rich every day.
I will have to make it clear where I differ. I will have to
make clear what more I am trying to add to the religious heritage.
I will not be just a vehicle anymore. That phase is complete.
It was needed up to now, because I wanted…the people who
loved Buddha, I wanted to approach them; the people who loved
Mahavira, I wanted to approach them; the people who loved Jesus,
I wanted to approach them.
Humanity is divided: a few are with Jesus, a few are with Buddha,
a few are with Krishna…and so on and so forth. There are
no free human beings available. I had to pick and choose from
different sects, from different communities, from different religions.
The only way was: to speak the way Buddha spoke, then only would
a few Buddhists become involved with me; otherwise it would have
been impossible for them, they would not have understood me. Now
they have become involved with me it is going to be a totally
different matter. Now their love has arisen for me, it is easy
for me to say where I differ from Buddha and they will be able
to understand. It won't create any trouble for them, it will not
be confusing to them.
But remember, my love is not less because I am standing apart:
my love is the same. My love is not going to change; it is not
something that can change. But more and more it will happen: I
will stand apart and separate.
Now I have got my own people. And I have to make it very clear
where I differ, where I am trying to give something new, something
more; where I am trying to enrich the heritage, where I am contributing.
And sometimes I will have to criticize too—but I love so
much that I can criticize.
Sometimes I am going to criticize Buddha, Mahavira, Jesus. Not
that I don't love them—I love them, otherwise why should
I speak on them? Even if I criticize them, that means my love
is so much that I will take even that trouble, to criticize them.
Buddha has given much to humanity, but humanity is an on-going
process. And everything that happens to humanity brings its advantages
and also brings its disadvantages….
Many times I will criticize. Many times I will tell you about
all the advantages and all the disadvantages that have happened.
Buddha is the purest religious dimension, the purest possible,
but how can I avoid saying that he is a one-dimensional man? If
I don't say it, it will be untrue. If I don't say it, my love
for truth is not total then. I have to say it, that he is one-dimensional—the
purest in his dimension, but he lacks the other dimensions.
He has no appreciation of beauty, not at all. He has no appreciation
of music, not at all. He has no appreciation of love, not at all.
The aesthetic dimension is missing, he has bypassed it. And he
has no scientific approach; he cannot have—science was not
yet developed enough. He is one-dimensional purity, but one-dimensional.
And because he is one-dimensional, this whole country has remained
one-dimensional. Buddha is one-dimensional, Mahavira is one-dimensional,
Patanjali is one-dimensional. All the great religious masters
of this country were religious people. They reached to the purest
religious experience, and they tried to convert the whole country
to their vision. But the disadvantage was that the country became
poor. Without science no country can ever become rich. The country
became outwardly ugly, starving, ill. Without science and technology,
no country can be outwardly beautiful, healthy, affluent.
Now, I cannot avoid mentioning it—that will not be true,
and that will not be right either. That will be deceiving you!
That will be a crime against humanity. It is time that somebody
should have the guts to say it! Nobody in the whole world is doing
it, and the time is ripe that somebody should shout and say that
Buddha, Mahavira, Patanjali, Lao Tzu, are immensely beautiful
people, and they have contributed much—humanity would not
have been what it is without them—they are our very soul,
that is absolutely true, but there is a disadvantage because they
are all one-dimensional. Other dimensions have remained paralyzed,
crippled. And now the time has come: other dimensions have to
be fulfilled too….
Buddha has contributed immensely, but as a side effect he has
been one of the causes of India's poverty. I cannot ignore that
fact. I have to state it. I have not stated it up to now, but
now I have my own people who will understand….
Now I have to say it. And I know I am going to suffer much because
of these statements, because in India people are not accustomed
to hearing any criticism of Krishna, Mahavira or Buddha—no,
not at all.
First I will make it clear to you where I differ. And soon I
will start criticizing the side effects too.
Wait a little more, because I have to tell you the whole truth—the
whole truth as it is, whatsoever the consequences. I will appreciate
whatsoever is worth appreciating and I will condemn whatsoever
needs to be condemned….
We have to put things absolutely clear. We have to be very very
dispassionate. That's why you are feeling there is a certain difference—there
is. You are not imagining things. My work is going into a new
phase, I am entering into a new phase. Before the new commune
happens, I am preparing for it. dh0108
|
