Chapter title: Logic should serve love
3 May 1986 pm in
Archive code:
8605035
ShortTitle:
PSYCHO43
Audio:
Yes Video:
Yes Length:
95
mins Question 1
BELOVED OSHO,
YOU TOLD A STORY ABOUT TEN YEARS AGO THAT I HAVE NOT BEEN ABLE
TO UNDERSTAND:
A SEEKER IS LOST IN THE MOUNTAINS; HE IS TIRED AND THIRSTY. IT IS
NIGHT AND HE SEES A SILVER BOWL WITH CRYSTAL CLEAR WATER
WHICH HE DRINKS AND THEN SLEEPS. IN THE MORNING LIGHT HE SEES
THAT THE BOWL WAS IN FACT A DIRTY OLD SKULL. HE LAUGHED AND BECAME ENLIGHTENED.
WHAT DID HE SEE, OSHO?
The story is simple, but with immense meaning. The seeker saw in the skull the whole reality, and our illusions about it. He saw what we think is, and what really is -- and the difference is tremendous.
He would not have taken that water, drunk that water, if he had known that it was in a dirty old skull. He thought it was a beautiful bowl with crystal clear water.
Our life is lived in illusions of crystal clear water, but reality is totally different. Seeing the difference he laughed at himself. And to be able to laugh at oneself can become a breakthrough -- one can become enlightened.
People laugh at others, and people feel hurt if somebody laughs at them, but to come to an understanding where you see your own stupidity... And your whole life is full of it.
We live in dreams, illusions, hallucinations. They do not correspond to reality at all. The reality is the dirty old skull. He laughed at himself, and in this very laughter he became a different man. Now he will live with reality, whatever it is. Now no illusions will be needed, no hallucinations will be needed to cover it, to hide it.
He has seen the point.
The story is simple but it is the story of the whole pilgrimage from darkness to light, from illusions to reality.
Just watch your mind, how it creates illusions about everything and then gets disillusioned and disturbed. You love a man, you love a woman -- you create a
certain illusion about the man or the woman. It is not the truth. Deep down you know it too. You are imposing an image. Soon it will be shattered, because against reality no illusion can last long. Soon you will find a dirty old skull.
Then ordinarily you will be disappointed, miserable, and you will miss the point. If you could have laughed you would not have missed it.
Even when you understand that things are not the way you had imagined them to be, you dump the whole responsibility on the other person. A woman who was beautiful turns out to be a bitch. A man you had thought to be a hero turns out to be just a henpecked husband. You are not going to laugh at yourselves. You will throw the whole responsibility on the other person: that he deceived you, that he pretended to be something that he was not, that she was not so beautiful as she was pretending -- with all the make-up she deceived him. But no make-up is needed. Your illusions, your hallucinations, your lust is enough -- the greatest make-up in the world.
So whatever you want, whatever you desire, you project, and when that projection proves wrong, there are two possibilities. One is to dump the whole responsibility on the other person, who is simply innocent of what you were seeing in her.
In fact, when you say to a woman, "You are beautiful..." and this and that, she wonders, because she also looks in the mirror and she does not find anything that you are talking about. But why disturb yourself unnecessarily? Why not enjoy? It fulfills her ego. Even the ugliest woman will not object, say that you are wrong. She will smile and accept all your compliments. And standing before a mirror she may think that perhaps she is wrong.
How can that man be wrong? Why should he be wrong?
In each love affair both the persons are innocent, as far as they are concerned. But both are responsible for projecting upon the other something which the other is not.
A Sufi story tells that Mulla Nasruddin had a beautiful house in the hills and once in a while he used to go there. And sometimes he would say it would take three weeks for him to rest or two weeks, or four weeks, but he never managed to keep the date that he had given for his return; he would always come sooner. If he had gone for three weeks, within two weeks he would be back.
His friends started asking, "You plan for three weeks, then you come back in two weeks, sometimes even in one week. What is the matter?"
He said, "You don't know. I have an old woman servant."
They said, "What has that to do with your remaining in the hills and relaxing?"
He said, "First listen to the whole thing. She is so ugly. That's why I have chosen her --
she is my criterion. When she starts looking beautiful to me, then I escape, then I know:
`Now, Mulla, this is not a safe place, and you have lost your mind. So I go for three weeks, but what can I do? In three days she starts looking beautiful. And if I stay one day more I may propose. And she is really ugly. It is difficult to tolerate her, but I have kept her specially for this purpose, so that when I start losing my mind I will know it is the exact time to leave and come back home into the world."
You project; the projection fails. If you could laugh at yourself... That is the message of this story.
The man was thirsty in the night. It was a projection. Even in the full moon night a skull is a skull and the dirty water is dirty water. But he was thirsty; it was his thirst that projected clean, crystal clear water in a beautiful bowl. And he drank with joy. In the morning he was not thirsty and there was sunlight. He looked at the bowl; it was a dirty old skull -- and he had drunk from it! If he had known that it was a skull filled with dirty water, he would have rather suffered thirst than drink from it. But his thirst projected an illusion.
We are doing it every moment of our lives, projecting illusions -- about people, about things -- and getting frustrated continuously, disgusted.
The story is saying to you: these are the moments; if you can understand that it was your projection... This is the time to laugh at yourself, at your own stupidity, at your own foolishness. That will be an act of tremendous intelligence. And it will be freeing you from that constant projection, frustration -- that whole vicious circle.
An old monk with his young disciple was passing through the forest, going to another town. But the young man was very much puzzled, because the old man had never walked like that -- he was almost running and clutching his bag. And once in a while he would feel something inside the bag. The young man could not imagine what he had in the bag.
And the old monk was again and again asking, "Will we be able to reach the town before sunset?"
The young man said, "Even if we don't reach, we have nothing to fear. We can stay in the forest. We have stayed here many times, so it is not new. But today you seem to be strange."
The old man said, "We will discuss it later on. First, be fast. I don't want to stay in the forest tonight."
By the side of the road was a well, and the sun was just setting. Before the sun set they washed themselves. They were really tired. They drank, and while the old man was washing his face he gave his bag to the young man and told him, "Be careful."
The young man said to himself, "He has never been this way before." And out of curiosity he looked into the bag. In the bag he was carrying two bricks of gold. Now everything was clear: why the monk cannot stay in the forest, why for the first time he is so afraid.
While the old monk was washing his face and doing his evening prayer, the young man threw those two bricks into the forest, found two stones weighing almost the same as the bricks, and put them in the bag. The old man finished his prayer in half the time -- he was in such a hurry! He immediately took the bag from the young man and the weight showed him that everything was okay. They rushed on. After a mile, it was getting dark. The old man said, "It seems to be difficult to reach to the town, and this place is dangerous."
But the young man said, "Don't be afraid. As far as the danger is concerned, I have thrown it by the side of the well."
He said, "What do you mean, you have thrown the danger by the side of the well?"
He said, "Look into your bag and you will know."
He looked into the bag and he said, "My God!" The old man laughed, threw the bag, and sat under a tree; he could not stop laughing.
The young man said, "Why are you laughing so much?"
He said, "I am laughing because you have done the right thing, and for almost one mile I have still been befooling myself with those stones, thinking they were gold. Now we can sleep under this tree. It is good. There is no fear and there is no hurry."
He could have been angry at the young man and missed the point. But he laughed, laughed madly, because he could see the point: "It was so stupid of me. The young man has proved far more intelligent than me. My own disciple had to teach me the lesson."
They slept the whole night, and in the morning the old man touched the feet of the young man and thanked him, "Although I am your master, you helped free me from an illusion.
And I slept so deeply the whole night. I had not slept for a few nights because of that bag; those golden bricks would not let me sleep. Even in the night I was groping in the bed and trying to find out whether they were there or not. Those bricks had become so important that I lost my joy, I abridged my prayers, I abridged my meditation."
As far as existence is concerned, gold and rock are not different -- it is human illusion, we have projected it. If man is no longer in this world, gold will not be gold; although it will still be itself, there will be no difference in valuation between it and a rock. The valuation and the difference is our projection -- and then we suffer.
So the insight in that small anecdote is great. If you can laugh at yourself when any of your illusions fall away, soon you will be able to live without illusions, to live without hallucinations, to live without projections. And to live without all these things means to live in peace, and to live in silence, and to celebrate the small things of life.
Question 2
BELOVED OSHO,
I REMEMBER ONCE HEARING YOU TELL US THAT BUDDHA'S DEFINITION
OF TRUTH WAS: THAT WHICH WORKS.
IT STRUCK ME AS ALMOST AUDACIOUS, AND YET TOTALLY PRAGMATIC, AND FOR BOTH REASONS I LOVED IT.
MY UNDERSTANDING IS THAT YOUR DEFINITION OF TRUTH IS PROBABLY
THE SAME, THAT YOU WILL DO AND SAY ANYTHING AT ALL, IN THE NAME
OF TRUTH, THAT MIGHT PROD US IN THE RIGHT DIRECTION. I WOULD LOVE TO HEAR YOU SPEAK TO US ON THIS.
It is true. I can say anything if it directs you towards truth. Of course truth cannot be said, it can only be pointed at. I can use anything that points towards it. Perhaps for different people different pointers are needed. To me it does not matter what I say. What matters is whether it leads you in the right direction -- towards your illumination.
Yes, my definition is exactly the same: truth is that which works. It is pragmatic, and Gautam Buddha was a very pragmatic man, very scientific. This definition can be called scientific also.
All definitions of science are nothing but proof for this definition. We don't know what electricity is, we only know how it works. We don't know anything about atomic energy, what it is, but we know how it works. And that knowledge of how it works is the whole science of it.
The ultimate truth is not different. And the master's function is to lead you, to direct you, to push you in a direction where you will find the truth. He cannot give it to you, but he can create devices which will lead you to it. In a very subtle way what the master says is not meant to be understood; it is meant to be drunk so that it reaches to your blood, to your bones, to your marrow, and you start
moving in a certain direction -- not knowing where you are going, but the master knows where you are going.
If you are going on the right track, you will find his blessings and his love showering on you. That will be the only indication that you are on the right path. One day you will find the truth and then you will laugh, because what was said had nothing to do with it. But it certainly turned your attention towards it.
I have always told this story: A house is on fire and small children are in the house playing. They are so involved in their play that the whole neighborhood is shouting,
"Come out! The house is on fire!" But they are enjoying that too. The flames are all around and the children are in the middle of the house -- they have never seen such fireworks.
And they are not listening to the crowd. Then comes the father who had gone to the market, and people say, "Now do something. All your children will be dead. The house is almost going to collapse."
The father went close and shouted, "I have brought your toys -- all the toys that you have asked for. Come out." Just the back door of the house was not burning yet.
They all rushed out and asked the father, "Where are the toys?"
And the father said, "You will have to forgive me. I have not brought them today, but tomorrow I will bring them certainly."
They said, "Why did you unnecessarily disturb our game?"
He said, "I have not disturbed your game. You do not understand. The house is on fire; you would have been dead. I simply lied to you about the toys, because I knew that it was the only thing that could bring you out."
Now , toys and fire seem to have no connection, but in that particular situation the father functioned as a master. He gave the children an indication that saved their lives. Although now they are aware he lied, they will not complain about it. He lied out of compassion.
He lied because he loved them; he lied because he wanted to save their lives.
Truth cannot be said, so whatever can be said is going to be a beautiful lie -- beautiful because it can lead towards truth. So I make a demarcation between lies: beautiful lies and ugly lies. Ugly lies are those which take you away from truth, and beautiful lies are those which take you close towards truth. But as far as their quality is concerned, both are lies. But those beautiful lies work; hence in some way they hold the flavor of truth.
Question 3 BELOVED OSHO,
A QUESTION I HAVE HAD SINCE I WAS A KID AND STARTED SEEING THE
WAYS OF THE WORLD IS: WHY DO PEOPLE TREAT EACH OTHER LIKE THEY
DO? WHERE IS THE LOVE, THE COMPASSION AND THE RESPECT FOR EACH
OTHER? I THINK THAT EVERYBODY IS LONGING TO LIVE IN LOVE AND
HARMONY WITH HIMSELF AND ALL THE HUMAN BEINGS AROUND. AND I DON'T THINK THERE IS ANY LONGING FOR HATE, VIOLENCE, AND POWER
OVER OTHER PEOPLE -- BUT THIS IS WHAT I SEE HAPPENING.
WHAT IS IT THAT MAKES PEOPLE LIVE THIS UNNATURAL AND MISERABLE
LIFE? IS IT ALL CONDITIONING, OR IS THERE SOMETHING IN MAN THAT
MAKES HIM WILLING TO GO ASTRAY?
It is both.
First, there is something in man that leads him astray. And secondly, there are people whose interest it is to lead human beings astray. Both together create a false, fake human being. His heart longs for love, but his conditioned mind prevents him from love.
You will be surprised to know that Adolf Hitler never allowed his girlfriends to sleep in his room for one simple reason: how can you trust? The woman may shoot you in the night, mix poison in your water. What is the guarantee? She may be just pretending that she loves you. It may be just a conspiracy. There is no way to find out whether it is a conspiracy or true love for him. To be on the safe side he never allowed any woman with whom he had been in contact to sleep in his room.
He never allowed anyone to be friendly with him -- Goebbels, or any of his other close associates. He always kept them at a distance. It was said that there was not a single person who could put his hand on his shoulder, like a friend. Too much closeness is dangerous -- that was his conditioning. The other may do harm to you. He may come to know something about you which he may use against you. It is better to keep him at a distance. And everybody is ambitious, everybody wants to be in his place, so although they are looking very friendly, deep down they are all enemies, competitors; they can kill him. He had no friends. And what kind of love is this, that he cannot trust the woman in his room.
One of his women remained for many years in love with him, and there was no reason to suspect her. But suspicion needs no reason. One day she wanted to go and see her mother who was ill, in the same town. And Adolf Hitler said no. Yes was very difficult for him to pronounce, for anything.
There is a deep psychological meaning in it. No gives you power. Yes does not give you power. Whenever you say no, you can feel power; whenever you say yes, you can feel love, you can feel compassion, but not power. Words have their own qualities. Those qualities you cannot find in the dictionaries. But in actual life if you go into the psychology of words, each word has its unique individuality. No is not simply a denial; it is an assertion of power.
There was no need to say no. She was going just to see her sick mother, and she would be back before he returned from the office. But yes was not his word. He only knew how to order, how to reject anybody else's idea. Even such a small
thing, that had nothing to do with power...
He went to the office; the woman thought that she could manage: she could go and see her mother and return -- he would not be back yet. She went, came back, and certainly she managed. But the first thing he enquired from the guard of the house was, "Has she been out? -- how long?"
And Hitler loaded his gun and just went in and shot her -- he did not even ask, he did not even give her an opportunity to say anything. That was enough. And it had to be a proof for everybody else, that not to follow his order meant death.
Hitler longed for love, but his mind longed for power -- and you cannot ask for both.
This is the problem. The child is born with a heart which longs for love, but he is also born with a brain which can be conditioned. And the society has to condition it against the heart, because the heart will be always rebellious against the society, it will always follow its own way. It cannot be made into a soldier. It can become a poet, it can become a singer, it can become a dancer, but it cannot become a soldier.
It can suffer for its individuality, it can die for its individuality and freedom, but it cannot be enslaved. That is the state of the heart.
But the mind... The child comes with an empty brain, just a mechanism, which you can arrange the way you want. It will learn the language you teach, it will learn the religion you teach, it will learn the morality you teach. It is simply a computer; you just feed it with information.
And every society takes care to make the mind stronger and stronger so that if there is any conflict between heart and mind, the mind is going to win. But every victory of the mind over the heart is a misery. It is a victory over your nature, over your being -- over you -- by others. And they have cultivated your mind to serve their purposes.
For example, , the British government ruled in India for three hundred years, and it created a certain kind of education that only produces clerks, postmasters, stationmasters.… The whole program is such that it does not produce great intellectuals, geniuses, scientists -- no. So if a person studies for one third of his life, he comes out of the factory of the university just a clerk. But the British
government needed clerks.
By the way, because the capital of India at the beginning of the British empire was Calcutta, Bengalis were the first to be indoctrinated by the British education system.
They were the first to become mediators between the land and its people, and the rulers.
The rulers did not know the language of the people; the people did not know the language of the rulers. These mediators knew both.
They were respected by the masses because they were so close to the rulers -- second only to the rulers. But the rulers hated them. It was just a necessity to create an army of mediators; otherwise they could not rule such a huge country -
- there would be no understanding, no communication.
But they hated these people, and just as an example I will tell you... They called these Bengalis babus and the word babu became respectful all over India. Because the rulers were calling the Bengalis babus, the word babu became very important -- so significant that even the first president of India was called Babu Rajendra Prasad. And nobody ever thought about what this word means.
I told Rajendra Prasad, "You should drop this and you should make it known to the country that nobody should use this word, because it is condemnatory." It means a man with a bad smell. Bengalis eat fish -- fish and rice, that is their only food -- and they smell of fish. Just eating fish continually...
Bengal is a beautiful place, and you will find there one beautiful thing: next to every house you will find a small lake. The richer people have big lakes with their palaces. And those lakes are there simply to produce fish. Those lakes are not for any other purpose but to get fresh fish -- the kind of fish the people like. Every house, even a poor man's house has a small pond -- it looks very beautiful, because a small pond with palm trees... it may be a small hut.
But the smell is too much. Only once have I traveled in Bengal, and then I said, "I cannot go further than Calcutta." It stinks -- everybody stinks of fish, every house stinks of fish.
That is their main diet.
Babu is a Persian word. Bu means smell and ba means with. The British got India from the Mohammedans, whose languages were Persian, Arabic and Urdu, and it was from them that they got this idea of babu. It was a condemnation, but to the masses it became the most respectful word.
India must have more universities than any other country -- one hundred universities and thousands of colleges -- and the whole purpose is just to serve the Empire. The whole education is to be obedient, not to be rebellious. It is absolutely against any idea of revolution.
India would have remained a slave country for centuries, but Britain committed just one mistake: it allowed a few rich people's sons and daughters to be educated in England, and that was the trouble. These were the people who brought the idea of freedom to India. No Indian educated in India had any idea of freedom, but a few rich people sent their sons, their daughters, to be educated in England -- because if they were educated in England then they would be given the highest posts in India. A holder of the same degree from an Indian university would never reach that post, but from England he comes qualified for the highest post.
Britain created its own enemies unknowingly. These were the people who found in Britain a different kind of education, who learned about democracy, who learned about freedom, who learned about individual rights, who learned about freedom of expression.
And they came back to their country full of utopian ideas about how India could become independent.
So all the fighters against the British regime were basically educated in England. And I don't think the British have even realized the fact, because nobody has noted it anywhere.
One man who was very influential in India, Subash Chandra, was educated in Britain.
And anybody who was educated in Britain was immediately absorbed in the highest government service, the Indian Civil Service -- I.C.S. Every student coming back from England had to give an interview to the governor of his state. And Subash had come with the full desire to fight the British Empire, not to serve it.
But still he went to give his interview. And Bengalis have a certain habit: they always carry their umbrellas. Nobody knows why. I have asked many people because it is not raining, it is not hot... But traditionally it is part of them. Without an umbrella a Bengali is not a full Bengali; his umbrella is absolutely necessary. And they give reasons, because they are intellectual people.
They say, "Rains can come at any time, it is unpredictable. One should always be prepared for anything. Right now it is cloudy, but the sun can come out and it will be hot.
And moreover, there are so many dogs, and for this and that you can use your umbrella.
Even if you have to fight with someone, the umbrella is handy."
So Subash went with his umbrella and his hat into the governor's office, and the governor was very much annoyed that an Indian should behave in this way. He should remove his hat, to be respectful -- and he has come to give an interview. So the governor said, "First you remove your hat. You don't know even how to be respectful."
And Subash took his umbrella out, and on the other side of the table was the governor.
He hooked his neck with his umbrella and said, "If you want respect, then you should be respectful too. You should have stood. If you cannot stand you should not expect any respect from me. And I am not interested in your I.C.S. I have just come to see how you behave with people. But don't think that you can misbehave with me. People like you used to polish my shoes in England" -- naturally in England a white man will polish the shoes -- "so just because you are white does not mean anything. Keep your service to yourself."
These were the people who created the whole freedom movement. The British government forgot completely: if you have created a certain educational system in India to produce only clerks, servants, slaves, then you should not allow Indians to be educated in England, because these people will be dangerous to the Empire. And they proved dangerous -- they destroyed the Empire -- but the whole credit goes to the British universities.
So mind is empty, it is brain; you can put anything in it. And with twenty-five
years of education you can make it so strong that you forget your heart; you will always remain miserable. The misery is that your heart can only give you joy, can only give you happiness, can only make you dance. The mind can do arithmetic, but it cannot sing a song. Those are just not the capacities of the mind. So you are torn apart between your nature, which is your heart, and the society that is in your head. And certainly you are born -- everybody is born -- with these two centers. That is the difficulty.
And one center is empty. In a better society it will be used in accordance with the heart, to serve the heart. And then it will be a great life, full of rejoicings. But up to now we have lived in an ugly society, with rotten ideas. They have used the mind. And that vulnerability is there -- mind can be used.
Now communists are using it in one way; fascists used it in Germany in one way; all the other religions are using it in different ways. But that vulnerability is with every individual: that you have a mind which you bring empty. In fact it is a blessing of existence -- but misused, exploited. It is given to you empty so that you can make it perfectly subservient to your heart, to your longings, to your potential. Nothing is wrong in it. But the vested interests all over the world have found it a beautiful opportunity for them -- to use the mind against the heart. So you remain miserable and they can exploit you in whatever ways they want.
That's why the whole world is miserable. Everybody wants to be loved, everybody wants to love; but the mind is such a barrier that neither does it allow you to love, nor does it allow you to be loved. In both cases the mind comes in the way and starts distorting everything. And even if by chance you meet a person you feel love for and the person feels love for you, your minds are not going to settle. They have been trained by different systems, different religions, different societies.
One of my friends married an American girl. He was a professor of physics, and while studying in America he fell in love with a girl, a beautiful girl, and he married her against his parents wishes. So they became enemies. His parents did not receive them in their home when they came back to India.
I had to give a party, a reception for their marriage. But in a month I saw that it could not last. One of my friends was staying with me and he is a very beautiful person -- jack of all trades, master of none... but he knows everything. So he is very interesting and very influential.
Superficially he will impress you on any subject, on anything. You will find out later on that it is just superficial, but by that time he has done his work.
All that he does is borrow money. He is a Ph.D. He could have been a professor, but he says, "I don't want to bother with all this. I enjoy borrowing."
I said, "You should think about how long this can last."
He said, "You don't see. I never borrow from the same person again. And the world is so big and life is so short. I will manage."
So he started flirting with the American girl. She was very much impressed -- he is a very impressive person -- and the professor who had married her was feeling so jealous. He had just an Indian mind. The Indian mind cannot conceive that his wife can go with somebody else to the swimming pool. In the first place no Indian woman will go to the swimming pool and even if she goes, she will go with her husband. But she was going with some stranger.
She was going out with him on bicycles; they were playing cards. The husband was in the university, but he was continually worried about his wife and that fellow -- because he was completely free; he did nothing.
Soon the marriage broke up. They were fighting continuously. I told them, "You love each other, but you don't understand the situation. Your minds are cultivated very differently. She can't see that there is anything wrong if she goes to the swimming pool with some friend. She has been doing that from her childhood. You cannot conceive the idea. Your idea is what you have seen in your family, in your society -- that the wife should not even open her cover." The sari that is used by the Indian women is pulled down to make a cover over the face. She should not take the cover off before strangers.
"You have been brought up with such people; you cannot understand your wife holding hands with some stranger. They are enjoying and playing tennis and going for a walk, and you are just sitting and boiling up unnecessarily. You should have thought. Your parents were right -- that this kind of marriage is not going to succeed."
And I have not seen any marriage between Indians and foreigners succeeding. They always fail, for the simple reason that the two minds are brought up with different ideas, filled with different programs.
It is everybody's birthright to be happy, but unfortunately the society, the people with whom we have been living, who have brought us into the world, have not thought anything about it. They have just been reproducing human beings like animals -- even worse because at least animals are not conditioned.
This conditioning process should be completely changed. The mind should be trained to be a servant of the heart. Logic should serve love. And then life can become a festival of lights.
Beyond Psychology Chapter #44
Chapter title: Watchfulness is the greatest magic 4 May 1986 am in
Archive code: 8605040
ShortTitle: PSYCHO44
Audio: Yes Video: Yes Length: 103
mins
Question 1 BELOVED OSHO,
WHEN I GO TO SLEEP AT NIGHT, I AM SWEPT AWAY BY SUCH INCREDIBLY
SURREAL DREAMS THAT I WAKE UP IN THE MORNING SURPRISED I AM IN
MY SAME BED.
OSHO, IS THERE A WAY TO CHANNEL THIS PHENOMENAL ENERGY THAT
GOES INTO DREAMING AT NIGHT, INTO WATCHFULNESS?
The phenomenon of dreaming and watchfulness are totally different things. Just try one thing: every night, going to sleep, while you are just half awake, half asleep, slowly going deeper into sleep, repeat to yourself, "I will be able to remember that it is a dream."
Go on repeating it till you fall asleep. It will take a few days, but one day you will be surprised: once this idea sinks deep into the unconscious, you can watch the dream as a dream. Then it has no grip over you. Then slowly, as your watchfulness becomes more sharp, dreams will disappear. They are very shy; they don't want to be watched.
They exist only in the darkness of the unconscious. As watchfulness brings light in, they start disappearing. So go on doing the same exercise, and you can get rid of dreams. And you will be surprised. Getting rid of dreams has many implications. If the dreams disappear then in the daytime your mind chattering will not be so much as it used to be.
Secondly, you will be more in the moment -- not in the future, not in the past. Thirdly, your intensity, your totality of action will increase.
Dream is a disease.
It is needed because man is sick. But if dreams can be completely dropped you
will attain a new kind of health, a new vision, and part of your unconscious mind will become conscious. So you will have a stronger individuality. Whatever you do, you will never repent, because you will have done it with such consciousness that repentance has no relevance.
Watchfulness is the greatest magic that one can learn, because it can begin the transformation of your whole being. It is only through watchfulness that resurrection happens... you are reborn.
Question 2 BELOVED OSHO,
WHY IS IT DIFFICULT FOR SOME PEOPLE TO BE HYPNOTIZED? IS IT
BECAUSE WE DO NOT TRUST THE PERSON WHO IS DOING IT TO US, OR ARE
WE NOT AS RECEPTIVE AS THOSE WHO CAN BE?
There are many reasons possible. The most important is, if the person's intelligence quotient is very low he will not be able to understand what hypnosis is, and what he is supposed to do. Idiots cannot be hypnotized. It is something to be remembered, that animals can be hypnotized, but idiots cannot be hypnotized. Animals may not have our kind of intelligence, but they are not idiots.
The idiot is one whose mind has not grown at all, who is zero. He cannot understand what is being said, where it is going to lead him, and why he should do it. Intelligent conversation is impossible. The idiot looks like man, but inside he is far behind even the animals.
First, the idiot cannot be hypnotized. Second, the man who is always suspicious of everything, who has an ingrained suspicion, cannot be hypnotized. His suspicion will not allow him to go with the hypnotist. Thirdly, the people who think they are intellectuals, who are full of borrowed knowledge, but don't have any intelligence of their own, cannot be hypnotized, because they have an idea that intellectuals cannot be hypnotized -- and they are intellectuals. Finally and basically, a man who cannot trust.
It needs total trust, because you are going into darkness, the unknown, and you
don't know what the intentions of the man are, and you don't know what he can make you do while you are under hypnosis.
Once I was in Bombay, staying with a very rich family, and they insisted to me, "You are always working, involved with people, meetings, committees; this evening you keep free.
We are going to invite a great hypnotist and he is going to show us a few tricks of hypnotism -- you will enjoy it."
Not for entertainment, but just to see what kind of person this great hypnotist was, I remained. They had in the house itself a small auditorium. They had invited their rich friends, so there were at least two hundred people. And the hypnotist called for five people -- "Anybody can come."
Five people went up. He hypnotized them and then told them, "Just in front of you cows are standing. Now start milking them." And they immediately sat in the Indian way and started milking the cows. There were no cows, and people were laughing and enjoying, but the hypnotized person could not hear anybody. Things like this he did.
After the show he was introduced to me. I told him, "You stop this nonsense. Hypnotism is condemned because of people like you. Now the people who have seen how you befooled the ones who had come to be hypnotized will never be able to be hypnotized.
They have lost trust. You will make a laughingstock of them. You are not doing any service to the science of hypnosis. You are an enemy. You find some other job. You don't see the simple point that two hundred people are seeing you befooling five people. Now these people will carry this idea in their minds."
All the intellectuals all over the world have this idea that intellectuals cannot be hypnotized. But the real reason is because they cannot trust. Trust needs a man of heart, of feelings, not of thoughts. And all these people who are using hypnotism as an entertainment should be stopped by law -- it is a crime. They are spoiling a tremendously valuable science.
Only a master should be allowed -- and then too, he should hypnotize only his own disciples. And not to make a mockery of it, but to increase the consciousness of the disciples, to increase the intelligence of the disciples, to
change their wrong habits to make them more integrated, more consolidated, to give them more courage and stamina.
And when other students, other disciples will see that hypnotism can be a blessing -- the same man who was so much afraid has lost all fear, even the fear of death; the same man who was always miserable has lost his misery and is always in a state of joy -- more trust will be created, more and more people will be ready to be hypnotized. That readiness, that trust, that receptivity is missing because for centuries hypnotism has been misused.
People like magicians, showmen, entertainers -- the wrong kind of people -- have made hypnosis condemned.
It can become such a great benediction to humanity. You need trust, you need receptivity, you need intelligence to go into it. And all these things will be strengthened when you attain new dimensions, new talents, new genius. And then you will be more able to go back into it.
And soon everybody who has been hypnotized by a loving compassionate master, who cannot harm you, who cannot imagine hurting you... after a few sessions of your being hypnotized, he will start a new phase: self-hypnosis.
In deep hypnotic states he will tell you, "Now you are able to hypnotize yourself
-- you don't need me, you don't need anyone else." So he is not going to use hypnosis to create a spiritual slavery. He will use it to give you more spiritual freedom than you ever had before. And the day you can hypnotize yourself is a great day; something valuable has been achieved.
Then you can do miracles with it, upon yourself. You can change things that you have always been trying to change; but the more you try to change them, the more difficult it becomes.
I used to stay in Calcutta with an old man, Sonalal. He was famous all over India as the greatest gambler. He never paid a single cent to the government in taxation because he never kept any books. I was surprised at how he maintained all his businesses -- gamble winnings of millions -- how he kept the accounts. And when I stayed in his house, I asked him. He took me to his bathroom -- all over his bathroom were his books, on the walls.
So no income tax officer can conceive that on his walls in the bathroom he keeps
all the accounts from different countries, of different people -- where, in which bank, what number, telephone numbers... everything. He said, "This is my accounts office."
And even in his bathroom he had six telephones. He was continuously on the phone...
two phones always in his hands. You could not talk with him easily; it was so difficult.
He told me that he belonged to a certain religion which values celibacy as the greatest spiritual thing. He had taken the vow of celibacy three times. One man was with me and he was very much impressed. When Sonalal had gone for some work inside the house he said, "This is a great man -- three times!"
I said, "You are an idiot. When he is saying three times he took a vow for celibacy, that simply means that the fourth time he never took it. He understood that it is impossible."
He said, "But... I never thought about it. I simply thought, `Three times!'" Sonalal came back and I asked him, "What happened the fourth time?"
He said, "I could not gather the courage, because three times I failed, and each time I became more guilty, ashamed of myself. And I am old." He was at that time seventy years old. "In the first place, to stand up in the congregation and take the vow for celibacy, people laugh -- they see this seventy year old... and that too for the fourth time."
I said, "There is no need. Your religion and your religious leaders don't know. Celibacy is possible without repression, and at such a stage I will not call it a crime, but it has to be done through self-hypnosis. There is no need for any vow to be taken."
He was immensely excited. He said, "Do whatever... but I want to be celibate before I die, because this is the only thing in which I have failed in my life. I have never failed in anything." He gave millions of dollars to the freedom movement. So all the leaders who became prime ministers, and presidents and cabinet ministers looked to him as a father figure.
Pandit Jawaharlal Nehru, who was the prime minister, told him, "It was okay not to give taxes to the British government, but now it is your own government."
He said, "Remember, it does not matter to me which government it is. I can donate twice the amount that you think I should pay in taxation, but taxation? -- that I cannot do. And you cannot catch hold of me, because I don't have any books. Except for me, nobody knows how much money I have, how much money is invested, where it is invested, how it is invested. I don't even have a secretary. So never ask for any tax.
"You can always ask for a donation. If your government needs a donation, I am ready.
Just as I was giving to you when you were fighting for freedom, I can give to you now, when your government needs it." And he never gave any tax, even to the independent Indian government.
He said, "I have my own principles. I am nobody's servant. But about this celibacy there is a wound in me. Three times I have failed. And I don't want to die a failure in anything." And he was a man of rare courage. I have seen people of different kinds, but I have never found any man of that courage.
When he had met me first in Jaipur -- that was his home town -- listening to me, he came, touched my feet and gave me ten thousand rupees. But I said, "I don't need rupees, because I am simply traveling alone and my friends can take care of my expenses, traveling, food, accommodation. There is no need."
Tears came to his eyes, and he said, "Don't refuse. Don't hurt me, because I am a poor man. I don't have anything I can give to you -- I have only money. You can't find a more poor man than me -- just money and nothing else. So when somebody refuses money, he is refusing me, because I don't have anything else. Don't refuse. If you want to throw it you can throw it; once I have given it to you, it is none of my concern."
I gave that money to the institution that was organizing my lectures in Jaipur, and from that day -- he was very old -- he became very friendly to me, and he said, "I have houses in all the big cities of India. So wherever you go, you can stay in my house. And just inform me so I will be there."
He had beautiful mansions everywhere -- Bombay, Hyderabad, Madras, Simla,
Calcutta.
He said, "I have earned enough, just this celibacy is heavy on me."
I said, "That's a very simple matter. At this age it is perfectly right." I hypnotized him two, three times while I was with him. And then I gave him a posthypnotic suggestion: now you will be able to hypnotize yourself.
And once that posthypnotic suggestion is given, the person becomes able to hypnotize himself. Any strategy can be used: Count from one to seven, or one to ten, and tell yourself, "I will be back in ten minutes" -- never forget that, because otherwise there is nobody to wake you up. You will not die, but you may spend almost the same period under hypnosis as in sleep -- six to eight hours. If you have time then there is no need to say that, because the hypnotic sleep has a totally different beauty: it is so soft, so silent; it is as if you are no more. And suddenly you come back.
I said, "Before going into hypnosis, repeat three times, Ì want to remain celibate,' and that's enough."
After six months I met him again in Madras, and I asked him, "What about celibacy?"
He said, "This is a wonder. Without any vow, without going to a spiritual head, confessing, it has simply disappeared. I simply wonder why sex so dominated me. I don't even remember it."
You will be surprised to know that in hypnosis even operations can be done; without any anesthesia, big operations, dangerous operations can be done. It is an unexplored science, unnecessarily condemned by a few idiots who have been making an entertainment of it.
Trust is the foundation to begin with. You can even start by yourself, but the problem is, you don't trust yourself; otherwise there is no problem, there is no need for anybody else to hypnotize you. You can hypnotize yourself. But that is the difficulty: nobody trusts himself. You know yourself, you know how deceptive you are, you know how cunning you are, you know you say one thing and you don't mean it. You know that you decide that tomorrow morning you will get up early, and when you are deciding it, even at that time you know that it is not going to happen.
So you cannot trust yourself -- that is the problem. That's why somebody else is needed, somebody you can trust, somebody in whose hands you can leave yourself without any fear. And the person who hypnotizes you, if he really loves you, would like you to get into self-hypnosis as soon as possible, because then you are totally free. Then you can do whatsoever you want to do with it.
If you want to stop smoking you can do it so easily. If you want to change anything in you which you think is impossible, you can give it a try -- nothing is impossible. You have decided many times to change this, to change that, but you have always failed, because the decision remains in the conscious and the action comes from the unconscious
-- they don't meet.
The unconscious never hears anything that the conscious is deciding, and the conscious cannot control the unconscious -- the unconscious is so vast.
The secret of hypnosis is that it takes you to the unconscious, and then you can put the seed of anything in the unconscious, and it will grow, blossom. The blossoming will happen in the conscious, but the roots will remain in the unconscious.
As far as I am concerned, hypnosis is going to be one of the most significant parts of the mystery school. Such a simple method, which only demands a little trust, a little innocence, can bring miraculous changes in your life -- and not in ordinary things only.
Slowly it can become the path of your meditation.
You meditate, but you don't succeed. You don't succeed in watching; you get mixed up with thoughts, you forget watching. You remember later on, "I was going to watch, but I am thinking." Hypnosis can help you; it can make the watcher and the thoughts separate.
For spiritual growth I don't think there is anything more important than hypnosis. Question 3
BELOVED OSHO,
AS YOU HAVE ANNOUNCED EACH NEW PHASE OF YOUR WORK, I HAVE
BEEN IMMENSELY EXCITED AND SAID TO MYSELF, "GREAT! NOW WE ARE
REALLY GOING TO BEGIN THE WORK." AND EACH PHASE IN ITS TURN HAS
BEEN MORE AMAZING THAN THE ONE BEFORE IT.
NOW YOU SPEAK OF A MYSTERY SCHOOL. MY MIND SHOUTS OUT, "HEY, THAT SOUNDS ESOTERIC, AND OSHO ALWAYS INSISTS THAT TRUTH IS NOT
ESOTERIC, BUT ABSOLUTELY PRAGMATIC, AN OPEN SECRET." THAT'S
WHAT MY MIND SAYS.
IF THINGS ARE OTHERWISE THOUGH, THEN COUNT ME IN. I AM COMING
WITH YOU ALL THE WAY.
ALSO, THE MYSTERY SCHOOL HAS BEGUN ALREADY, HAS IT NOT?"
It has begun. And truth is both: it is pragmatic and it is esoteric.
I was emphasizing that it was pragmatic, because in those phases I did not want my people to be involved in any esoteric work. The pragmatic work is the right foundation.
Without that foundation, esoteric work is just dreaming. So I was continuously against esoteric work.
I am a very mathematical person, in the sense that when the foundation is being laid, you should not talk about the temple that is going to be built upon it, and how it is going to be, what kind of architecture -- because all that will disturb the work on the foundation. I wanted you to be totally concerned only with the
foundation, so that later on we can forget the foundation and we can start building the temple.
Truth is a mystery, and it can be discovered only in a mystery school. And this phase is going to be the most valuable. All that we have done before was a preparation. The mystery school will create the purification, and the outcome will be perfection.
That's why people who look at me only intellectually will find contradictions. But those who have a more comprehensive view of life will not find any contradiction. I have denied esoteric work, knowing perfectly well that one day I will have to introduce you to the esoteric work. But everything in its time, not before; otherwise it can simply create confusion.
And if esoteric work is introduced to you without any foundation, you are not going to work for the foundation, because that is not interesting. The esoteric work is really very interesting, but I don't want you to make a temple without a foundation. It has happened many times; then the temple falls and destroys those who were building it.
The word èsoteric' simply means: you cannot put it objectively, scientifically. It is something inner, something subjective, something so mysterious, so miraculous that you can experience it but you cannot explain it. You can have it, but still you cannot explain it. It remains beyond explanation. And it is good that there is something in life which you cannot bring down to language, which you cannot bring down to the objective world...
something which remains always beyond. You can become one with it -- and that is going to be the work of the school.
I have been spontaneous in my work, but these are the mysteries of life, that existence itself has taken care. I have left it to existence, "Whatever you want me to do, I will do." I am not the doer; I am just a passage for existence to reach people. So I have never planned, but existence functions in a very planned way. So all the phases that have passed were necessary, and now we are ready to enter into the last phase -- the ultimate ecstasy.
Ecstasy cannot be pragmatic. Love cannot be pragmatic.
Trust cannot be pragmatic. All that is valuable is esoteric. Question 4
BELOVED OSHO,
IN LAST NIGHT'S DISCOURSE, LISTENING TO YOU, I WENT INTO A STATE
WHERE YOUR WORDS BECAME SOUNDS, YOUR VOICE BECAME MUSIC, AND IN THE GAPS BETWEEN YOUR WORDS, IT FELT AS IF I FOUND MYSELF
RISING UP INTO THE SKY. AT FIRST I THOUGHT I WAS GOING TO FALL
ASLEEP, BUT IT TURNED OUT NOT TO BE LIKE THIS. WOULD YOU PLEASE HELP ME IN UNDERSTANDING THIS?
I have told you the story of the Sufi mystic who was thought to be a little eccentric. Even his disciples were afraid that he could create a situation which would be very embarrassing to them.
Once it happened... He was going to the mosque to deliver a religious discourse and he sat on his donkey in such a way that the whole city laughed. And the disciples were just feeling ashamed, because he was not facing the way the donkey was going; he was sitting with his back towards the mosque where the donkey was going and he was facing his students who were following him.
Naturally people came out of the shops, out of their houses and laughed and they said,
"This man is really mad. It is strange that a few people think he is a master. Now look at what nonsense he is doing. Is this the way to sit on a donkey?"
And all the students were feeling very badly: to go with the master anywhere is a trouble.
When they had reached the mosque the students asked, "Before we enter we want some explanation: Why did you do this?"
He said, "I thought over it very much, meditated over it. If I sit the way people sit on their animals then my back will be towards you, and that is insulting; that is not being respectful towards you."
One student said, "Then you should have told us. We could have been ahead of you."
He said, "Then it would have been insulting towards me. Your back towards me?
-- that would be even worse. So finally I figured out that the best way is that I sit facing you, and you follow me. And there is no religious scripture in which it is written that you should always sit on the donkey in such a way. It is not irreligious. There is no book of etiquette in which it is written how to sit on a donkey.
"It is our donkey and nobody has the right to be bothered about it. And I have found absolutely the right way: I am facing you, you are facing me; nobody is being disrespectful towards anybody else. What is wrong in it?"
This master was staying with a devotee, and they were worried that he may do something... "He is bound to do something to create a scene, and the neighbors will gather. It is good that he has come in the night. We should put him in the basement and lock it so no problem arises -- at least in the night -- so we can sleep silently and the neighbors can sleep silently."
But in the middle of the night they heard roaring laughter coming from the roof. They said, "My God, how has he managed to reach the roof?"
They rushed up, and he was laughing and rolling around, and he said, "It is such a great experience. You did well to put me in the basement, otherwise I would have missed."
They said, "Please tell us, what has happened?"
He said, "I started falling upwards. The whole credit goes to the roof. Somehow I clung to the roof, otherwise you would not have found me. I was falling upwards so fast. I have heard that things only fall downwards -- this is a new experience of falling upwards."
The whole neighborhood was there and everybody was coming with lamps, and they started asking, "What has happened?" And the people of the house could not even say what had happened.
The master said, "Don't be worried, I will explain; these people cannot. I started falling upwards."
They all laughed and they said, "We have been telling these people, `Don't get involved with that madman. He can create any situation and make you all look foolish.'"
But it is a famous Sufi statement, that one can fall upwards. The state you are asking about, when you found that my words became sound, that my voice became music, that in the gaps between, you felt you were rising upwards... this is what the Sufis mean by falling upwards. The story is just symbolic -- nobody can fall from the basement to the roof, but it says much.
Just look at what you felt: my words became sound. Sound is the source. Sound is meaningless; when a sound is given then it becomes a word. Words are secondary; sound is the source.
That is why I have criticized the Biblical story that there was word in the beginning. That is impossible, because word cannot be in the beginning. Word means it has to be meaningful. But who will give it meaning? There was nobody else.
In the East they are far more profound. Each ancient Hindu scripture begins with OM.
That is a sound; it is not a word. OM does not mean anything. It would have been better to say, "In the beginning there was sound."
You say, "Then your voice became music." That means you are listening totally, so totally that you are not even thinking about what is being said. Naturally meaning will disappear, words will become sound. And if meaning disappears, then the voice will become music. And in the gaps between the sound and the music, the silent gaps, you felt you were rising upwards.
In the East we have, and science has to accept it sooner or later, the opposite idea to gravitation. It is called levitation: just as things fall downwards, things can
rise upwards.
Gravitation is a way downwards; levitation is a way upwards. In utter silence you are no longer confined to your body. Your body is under the impact of gravitation; it cannot fall upwards.
But you are not the body, you are pure consciousness. In fact it is a miracle that you are in the body. Because of the gravitation that affects the body, you remain attached to the earth. But in absolute silence, suddenly all your attachment to the body disappears, your attachment to the mind disappears -- because now words have become sound. The mind cannot conceive it. The voice has become music. For the mind to figure it out is not possible, and because the mind is in a state where it cannot control, your connections with the body become loose.
Mind is your connection, and in that looseness you can feel as if you are floating upwards. Your body is still sitting on the ground, so if you open your eyes you will be puzzled. But what you have experienced is not imagination; it is as true as gravitation, it is just invisible. You can feel it, but you cannot see it. Don't be afraid of it. Let it happen more and more. Suddenly one day you will find you are close to the stars and not to the earth.
The same thing can be possible through hypnosis. If a person is deeply hypnotized -- that means he has been hypnotized many times and has become more and more trusting...
And there are ways to check whether he has come to the point where you can experiment.
You can simply say to him, "Come out of the body. You will be able to remember whatever you see."
Your consciousness, your soul, or whatever name you give to it, will float above you like a balloon, still attached to your navel with a very shiny cord, looking like silver. And you can see your body lying on the bed.
In a mystery school we will need places where nobody disturbs. If such an experiment is being done, any disturbance can be dangerous. The cord can be broken -- then the soul cannot enter the body again; then the person is dead. No harm to the soul, but to the world you have killed a person. There should be no disturbance of any kind.
The soul can see everything from above, and then you can say, "Now slowly come back to the body." And you can feel that you are settling back into the body, slowly spreading into different parts of the body. Because you are told that you will remember everything, you will be able to tell about it when you wake up and you are asked -- you will tell the whole thing, what has happened.
And this has been experimented with for at least ten thousand years, and it has been always the same. That's why I say it is the science of the interior, of your inner being, because there has been no exception. All the reports from people who have gone out of the body are exactly the same. For example, they all feel that they are connected by a silver cord to the navel.
Out of this experience scientists may think that life is centered in the heart, that if the heart stops you are dead. It is not true. There have been experiments proving certainly that the heart can be stopped and the person does not die. After ten minutes he comes back, and the heart starts again. According to the spiritual science, life is just two inches below the navel. The child was joined by the navel to the mother. And the navel was nursing the source inside, two inches below... It has been cut from the mother's life, but it is still joined with the universe from the same place. It is not in the heart, it is just two inches below the navel.
And because of this, in Japan a certain thing developed: hara-kiri. Hara-kiri is a special kind of suicide. Hara is the name of the center below the navel, where life is. And only in Japan has it been possible to locate it exactly. A certain development in Japanese tradition led to this point: if you want to kill yourself, the best, the quickest, and the most comfortable way is just to put a knife in the center of the hara, so the cord is cut. That happens within seconds, and the person is dead, but he does not suffer any agony.
And the science of health, medicine, has to take note of it, because if it is the real center of life, then it should be nourished when a person is dying or sick. Rather than working on other places which are only offshoots, work at the center. Perhaps a totally new science of medicine and health can come out of it.
The hara has not been recognized anywhere except Japan. But Japan has proved it, that there is the center of life, because within a second the person is finished -- and with no agony, no anguish. His face is as it was when he was alive -- not even any tension.
Hara-kiri developed for a strange reason. It is part of the samurai training in Japan. The samurai is a special kind of warrior. He is a meditative warrior. Life and death are equal to him, but honor, respectability, dignity, is higher than anything else. So if anything happens that he feels is humiliating, then it is not worth living, and he commits hara-kiri.
It is not good to translate it as suicide, but there is no other way.
Thousands of samurai have committed hara-kiri. You cannot hurt the integrity of any samurai. It is dangerous -- he will not kill you, he will kill himself. Life has lost meaning; if people cannot respect him, there is no reason why he should live. And he lives with dignity. The samurai is a special development of human individuality, and utterly devoted to freedom. Anything hurting him, or anything destroying his freedom or his honor...
In the second world war it was a danger, that you can destroy Japan but you cannot win.
It was the atomic bombs which changed the situation; otherwise the ordinary war...
Just a few years ago, thirteen years after the second world war, a man was found hiding in a forest, still fighting. Whenever he could find an opportunity, he would kill an American and then go back to the forest. He was caught thirteen years after the second world war, and when he was told that Japan had been defeated, he could not believe it.
He said, "That is impossible. Japan can be destroyed, but cannot be defeated. It is a land of samurais. We live with dignity, we die with dignity." He could not believe it -- thirteen years had passed, and he was still fighting for Japan, alone.
Meditation and swordsmanship, or archery, or other ways of the warrior, have been joined together. To us it seems too much, that a person should destroy himself, but to those thousands who have committed hara-kiri it is not the case. They are not destroying themselves, they are simply leaving this life -- this life is not worth living, something has gone wrong. It is against their honor to be here.
Through hypnosis we can make a person aware of how this rising upwards happens, and how he can enter the body again. And once you have done it, a posthypnotic suggestion can be given, that you can do it on your own, any time
you want. And it is a tremendously beautiful experience, for the simple reason that for the first time you find that the prison is not you. Your body is one thing; you are totally different: you are eternal, immortal.
Bodies have come and gone; you have been here since eternity, and you will be here until eternity.
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