Zen: Osho-Entertainment und Bhagwan-Sound fürs Wochenende – Zwei Anfänge von Osho-Diskursen.

Veröffentlicht: Mai 18, 2012 | Autor: ziggev | Einsortiert unter: Uncategorized | Tags: Baghwan/Osho, Lachen, Zen | Schreibe einen Kommentar »

ed. ich habe jetzt doch noch die einleitende Ankedote reingestellt. Jetzt wird das Blog zwar noch länger, aber ausgedünnt, wie der Text hier steht, schien es mir doch etwas zu blass.

“DOGO HAD A DISCIPLE CALLED SOSHIN. WHEN SOSHIN WAS TAKEN IN AS A NOVICE, IT WAS PERHAPS NATURAL OF HIM TO EXPECT LESSONS IN ZEN FROM HIS TEACHER THE WAY A SCHOOLBOY IS TAUGHT AT SCHOOL. BUT DOGO GAVE HIM NO SPECIAL LESSONS ON THE SUBJECT, AND THIS BEWILDERED AND DISAPPOINTED SOSHIN.
ONE DAY HE SAID TO THE MASTER, “IT IS SOME TIME SINCE I CAME HERE, BUT NOT A WORD HAS BEEN GIVEN ME REGARDING THE ESSENCE OF THE ZEN TEACHING.”
DOGO REPLIED, “SINCE YOUR ARRIVAL I HAVE EVER BEEN GIVING YOU LESSONS ON THE MATTER OF ZEN DISCIPLINE.”
“WHAT KIND OF LESSON COULD IT HAVE BEEN?”
“WHEN YOU BRING ME A CUP OF TEA IN THE MORNING, I TAKE IT; WHEN YOU SERVE ME A MEAL, I ACCEPT IT; WHEN YOU BOW TO ME, I RETURN IT WITH A NOD.
HOW ELSE DO YOU EXPECT TO BE TAUGHT IN THE DISCIPLINE OF ZEN?”
SOSHIN HUNG HIS HEAD FOR A WHILE, PONDERING THE PUZZLING WORDS OF THE MASTER.
THE MASTER SAID, “IF YOU WANT TO SEE, SEE RIGHT AT ONCE. WHEN YOU BEGIN TO THINK, YOU MISS THE POINT.”

Sujata has written to me:

How odd of god to choose the Jews!

Sujata,
GOD HAS A TREMENDOUS SENSE OF HUMOR! Religion remains something dead without a sense of humor as a foundation to it. God would not have been able to create the world if he had no sense of humor. God is not serious at all. Seriousness is a state of disease; humor is health. Love, laughter, life, they are aspects of the same energy. But for centuries people have been told that God is very serious. These people were pathological.

(…)

Moses went up the mountain. After a long time God appeared. “Hello, Moses. Good to see you. Sorry you had to wait, but I think you will feel it was worth it because I have something very special for you today.”
Moses thought for a second and then said, “Oh, no, Lord, really. Thank you, but I don’t need anything right now. Some other time perhaps.”
“Moses, this is free,” said the Lord.
“Then,” said Moses, “give me ten!”
That’s how the Jews got the Ten Commandments.

Sujata, Zen has something Jewish in it. It is really very puzzling why Zen did not appear in the Jewish world. But the Chinese also have a tremendous sense of humor. Zen is not Indian, remember. Of course, the origin is in Gautam the Buddha, but it went through a tremendous transformation passing through the Chinese consciousness.
There are a few very wise people who think that Zen is more a rebellion against the Indian seriousness than a continuity of it. And they have a point there; a certain truth is there. Lao Tzu is more Jewish than Hindu — he can laugh. Chuang Tzu has written such beautiful and absurd stories; nobody can conceive of an enlightened person writing such stories, which can only be called, at the best, entertainment. But entertainment can become the door to enlightenment.

(…) This story must have come from Jewish sources, although it is about Jesus. But Christians have no sense of humor. And Jesus was never a Christian, remember. He was born a Jew, he lived as a Jew, he died as a Jew.

Jesus is hanging on the cross singing, “Da-di-li-da-dum-dein…”
Suddenly Peter hisses from underneath, “Hey, Jesus!”
Jesus goes on, “Da-di-dum-da-dum-da-dei…”
Peter, now more urgently, “Hey, Jesus, stop it!”
Jesus continues happily with “Di-duah-duah…”
Finally Peter yells, “For God’s sake, Jesus, cut it out! Tourists are coming!”

Try to understand Zen through laughter, not through prayer. Try to understand Zen through flowers, butterflies, sun, moon, children, people in all their absurdities. Watch this whole panorama of life, all these colors, the whole spectrum.

(…)

The student remains outside the temple of Zen because he remains curious. He wants to know answers and there are none. He has some stupid questions to be answered: “Who made the world? Why did he make the world?” And so on and so forth. “How many heavens are there and how many hells? And how many angels can dance on the point of a needle? And is the world infinite or finite? Are there many lives or only one?” These are all curiosities — good for a student of philosophy but not good for a disciple.

(…)

If somebody says, “God created the world,” then the question is, “Why did he create the world? And why a world like this? — so miserable. If he is omnipotent, omniscient, omnipresent, could he not see what he was doing? Why did he create pain, disease, death?” Now, so many questions…
Philosophy is an exercise in futility.

(…)

Surrounded by all those stupid questions…stupid I call them because they have no answers; stupid I call them because they are born out of childish curiosity. When one is surrounded by all those questions and there is no answer, one loses sharpness, one loses clarity, one is clouded. And one is no more intelligent. The more intellectual one becomes, the less intelligent he is.

The professor who had committed his wife to a mental institution was talking to the chief of staff. “How will we know when my wife is well again, doctor?”
“We have a simple test we give all our patients,” he replied. “We put a hose (Schlauch) into a trough (Trog), turn on the water, give the patient a bucket (Eimer), and tell him to empty out the trough.”
“What does that prove?” inquired the professor.
“Elementary, sir,” the doctor assured him. “Any sane person will turn off the hose.”
“Isn’t science wonderful!” he replied. “I never would have thought of that!”

He must be a professor of philosophy; he can’t be less than that. The professor only knows questions. He is lost in the jungle of questions. The philosopher remains immature. Maturity is of consciousness, not of intellectuality. It is not of knowledge, it is of innocence.”

“Ah, This”. Kapitel 5: “See Right at Once”. 7. Januar 1980.







“ASCENDING TO THE HIGH SEAT, DOGEN ZENJI SAID: “ZEN MASTER HOGEN STUDIED WITH KEISHIN ZENJI.
ONCE KEISHIN ZENJI ASKED HIM, JOZA, WHERE DO YOU GO?’
HOGEN SAID. ‘I AM MAKING PILGRIMAGE AIMLESSLY.’
KEISHIN SAID, ‘WHAT IS THE MATTER OF YOUR PILGRIMAGE?’
HOGEN SAID, ‘I DON’T KNOW.’
KEISHIN SAID, ‘NOT KNOWING IS THE MOST INTIMATE.’
HOGEN SUDDENLY ATTAINED GREAT ENLIGHTENMENT.”

ZEN IS JUST ZEN. There is nothing comparable to it. It is unique — unique in the sense that it is the most ordinary and yet the most extraordinary phenomenon that has happened to human consciousness. It is the most ordinary because it does not believe in knowledge, it does not believe in mind. It is not a philosophy, not a religion either. It is the acceptance of the ordinary existence with a total heart, with one’s total being, not desiring some other world, supra-mundane, supra-mental. It has no interest in any esoteric nonsense, no interest in metaphysics at all. It does not hanker for the other shore; this shore is more than enough. Its acceptance of this shore is so tremendous that through that very acceptance it transforms this shore — and this very shore becomes the other shore:

This very body the buddha; This very earth the lotus paradise.

Hence it is ordinary. It does not want you to create a certain kind of spirituality, a certain kind of holiness. All that it asks is that you live your life with immediacy, spontaneity. And then the mundane becomes the sacred. The great miracle of Zen is in the transformation of the mundane into the sacred.
And it is tremendously extraordinary because THIS way life has never been approached before, THIS way life has never been respected before.”

“Ah, This!”, Kapitel 1: “The Heart of Knowing is Now”; 3. Januar 1980.

herrlich.

Ein paar von Osho vorgelesene Witze sind, wenn das Wochenende anfängt, nicht das Schlechteste.

Soweit ich mich erinnere, habe ich auch “Ancient Music in the Pines” mit Genuss gelesen.

Das ist allerdings mittlerweile schon ein paar Jahre her. Baghwan/Osho ist in seinen “Diskursen” sehr, sehr redundant. Es sind aber, was nicht vergessen werden sollte, alles frei gehaltene Vorträge und aus der Lameng beantwortete Fragen. (Manchmal habe ich allerdings den Eindruck, dass die Fragen auf die Antworten, die dann kommen sollen, zugeschnitten sind.) Wer einmal eine Buddha-Rede im “Original” gelesen hat, also das, was nach Jahrhunderten mündlicher Überlieferung aufgeschrieben wurde, dem ist dieses Phänomen der Redundanz vertraut. Nur ist es bei den Buddha-Reden umgekehrt: Es sind viele redundante und formelhafte Elemente enthalten, die sich sicherlich durch das Auswendiglernen, auf das sich beschränkt wurde (ed. anstelle etwas aufzuschreiben), ergeben haben.

Bei Baghwan/Osho liegt der Fall freilich anders. Ich habe die Stellen, wo er einen Gedanken bloß weiter ausführt oder wo Topoi, die er an anderer Stelle ausführlicher darlegt, weggelassen. Für ein Blog, und erst recht für einen Kommentar bereits ein langer Text, habe ich dennoch versucht, ihn auf einige Punkte zu “reduzieren”.

Gegen Ende seines Lebens hat er sich wieder eine längere Zeit mit Zen beschäftigt, wenn ich mich recht entsinne.

Ah, This! Talks on Zen Stories.
Talks given from 03/01/80 to 10/01/80. English Discourse series
8 Chapters. Year published: 1982

Ancient Music in the Pines. Talks on Zen Stories.
Talks given from 21/02/76 to 29/02/76 English Discourse series.
9 Chapters. Year published: 1977

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