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Zarathustra

A GOD THAT CAN DANCE

Chapter 1: Prologue Part 1

 

 

Energy Enhancement                 Enlightened Texts                 Zarathustra                 A God That Can Dance

 

 

BELOVED OSHO,

PROLOGUE PART 1

WHEN ZARATHUSTRA WAS THIRTY YEARS OLD, HE LEFT HIS HOME AND THE LAKE OF HIS

HOME AND WENT INTO THE MOUNTAINS. HERE HE HAD THE ENJOYMENT OF HIS SPIRIT

AND HIS SOLITUDE AND HE DID NOT WEARY OF IT FOR TEN YEARS. BUT AT LAST HIS

HEART TURNED – AND ONE MORNING HE ROSE WITH THE DAWN, STEPPED BEFORE THE

SUN AND SPOKE TO IT THUS:

GREAT STAR! WHAT WOULD YOUR HAPPINESS BE, IF YOU HAD NOT THOSE FOR WHOM

YOU SHINE!

YOU HAVE COME UP HERE TO MY CAVE FOR TEN YEARS: YOU WOULD HAVE GROWN

WEARY OF YOUR LIGHT AND OF THIS JOURNEY, WITHOUT ME, MY EAGLE AND MY

SERPENT.

BUT WE WAITED FOR YOU EVERY MORNING, TOOK FROM YOU YOUR SUPERFLUITY AND

BLESSED YOU FOR IT.

BEHOLD! I AM WEARY OF MY WISDOM, LIKE A BEE THAT HAS GATHERED TOO MUCH

HONEY; I NEED HANDS OUTSTRETCHED TO TAKE IT.

I SHOULD LIKE TO GIVE IT AWAY AND DISTRIBUTE IT, UNTIL THE WISE AMONG MEN HAVE

AGAIN BECOME HAPPY IN THEIR FOLLY AND THE POOR HAPPY IN THEIR WEALTH.

TO THAT END, I MUST DESCEND INTO THE DEPTHS: AS YOU DO AT THE EVENING,

WHEN YOU GO BEHIND THE SEA AND BRING LIGHT TO THE UNDERWORLD TOO,

SUPERABUNDANT STAR!

LIKE YOU, I MUST GO DOWN – AS MEN, TO WHOM I WANT TO DESCEND, CALL IT.

SO BLESS ME THEN, TRANQUIL EYE, THAT CAN BEHOLD WITHOUT ENVY EVEN AN

EXCESSIVE HAPPINESS!

BLESS THE CUP THAT WANTS TO OVERFLOW, THAT THE WATERS MAY FLOW GOLDEN

FROM HIM AND BEAR THE REFLECTION OF YOUR JOY OVER ALL THE WORLD!

BEHOLD! THIS CUP WANTS TO BE EMPTY AGAIN, AND ZARATHUSTRA WANTS TO BE MAN

AGAIN.

THUS BEGAN ZARATHUSTRA’S DOWN-GOING.

FRIEDRICH NIETZSCHE is perhaps the greatest philosopher the world has known. He is also great

in another dimension which many philosophers are simply unaware of: he is a born mystic.

His philosophy is not only of the mind but is rooted deep in the heart, and some roots even reach

to his very being. The only thing unfortunate about him is, that he was born in the West; hence,

he could never come across any mystery school. He contemplated deeply, but he was absolutely

unaware about meditation. His thoughts sometimes have the depth of a meditator, sometimes the

flight of a Gautam Buddha; but these things seem to have happened spontaneously to him.

He knew nothing about the ways of enlightenment, about the path that reaches to one’s own being.

This created a tremendous turmoil in his being. His dreams go as high as the stars but his life

remained very ordinary – it does not have the aura that meditation creates. His thoughts are not his

blood, his bones, his marrow. They are beautiful, immensely beautiful, but something is missing;

and what is missing is life itself. They are dead words; they don’t breathe – there is no heartbeat.

But I have chosen to speak on him for a special reason: he is the only philosopher, from East

or West, who has at least thought of the heights of human consciousness. He may not have

experienced them; he certainly has not experienced them. He also thought of becoming a man

again. That idea, of descending from your heights into the marketplace, descending from the stars

to the earth, has never happened to anybody else.

He has something of Gautam Buddha, perhaps unconsciously carried over from his past lives, and

he has something of the Zorba. Both are incomplete. But he is the only proof that Buddha and

Zorba can meet; that those who have reached to the highest peaks need not remain there.

In fact, they should not remain there. They owe something to humanity; they owe something to the

earth. They have been born amongst human beings; they have lived in the same darkness and in

the same misery. And now that they have seen the light, it becomes obligatory that they should

come back to wake up those who are fast asleep; to bring the good news – that darkness is not all,

that unconsciousness is our choice.

If we choose to be conscious, all unconsciousness and all darkness can disappear. It is our choice

that we are living in the dark valleys. If we decide to live on the sunlit peaks, nobody can prevent us

because that is also our potential.

But the people who have reached to the sunlit peaks completely forget about the world they are

coming from. Gautam Buddha never descended. Mahavira never descended. Even if they have

made efforts for humanity to wake up, they have shouted from their sunlit peaks.

Man is so deaf, so blind that it is almost impossible for him to understand people who are talking

from higher stages of consciousness. He hears the noise but it does not bring any meaning to him.

Nietzsche is unique in this sense. He could have remained an extraordinary, very superhuman

philosopher, but he never forgets for a single moment the ordinary human being. It is his greatness.

Although he has not touched the highest peaks, and he has not known the greatest mysteries,

whatsoever he has known, he is longing to share with his fellow human beings. His desire to share

is tremendous.

I have chosen to speak on a few fragments which may be helpful to you, for your spiritual growth.

Nietzsche himself had chosen Zarathustra to be his spokesman. Something about Zarathustra has

also to be understood. Amongst thousands of great mystics, philosophers, enlightened people,

Nietzsche has chosen as his spokesman, a very unknown person, almost forgotten to the world –

Zarathustra.

The followers of Zarathustra are limited only to a small place – Bombay. They had come to Bombay

from Iran when Mohammedans forced Persians either to be converted into Mohammedanism, or to

be ready to be killed. Thousands were killed; millions, out of fear, became Mohammedans; but a

few daring souls escaped from Iran and landed in India.

They are the Parsees of Bombay – perhaps the smallest religion in the world. And it is amazing that

Nietzsche was so interested in Zarathustra that he wrote the book, THUS SPAKE ZARATHUSTRA.

These fragments are from that book.

He chose Zarathustra for the same reason that I chose him: Zarathustra, amongst all the religious

founders, is the only one who is life-affirmative, who is not against life, whose religion is a religion of

celebration, of gratefulness to existence. He is not against the pleasures of life, and he is not in favor

of renouncing the world. On the contrary, he is in absolute support of rejoicing in the world, because

except for this life and this world, all are hypothetical ideologies. God, heaven and hell, they are all

projections of the human mind, not authentic experiences; they are not realities.

Zarathustra was born at a time, twenty five centuries ago, when all over the world, there was a great

renaissance: In India, Gautam Buddha, Mahavira, Goshalak, Sanjay Bilethiputta, Ajit Keshkambal,

and others, had reached to the same peak of awakening; in China, Confucius, Mencius, Lao Tzu,

Chuang Tzu, Lieh Tzu and many others; in Greece, Socrates, Pythagoras, Plotinus, Heraclitus; and

in Iran, Zarathustra.

It is a strange coincidence that suddenly, all over the world, there came a flood of consciousness

and many people became awakened. Perhaps enlightenment is also a chain reaction – when there

are enlightened people they provoke the same revolution in others.

It is everybody’s potential. One just needs a provocation, a challenge; and when you see so many

people reaching to such beautiful heights of grace, you cannot remain where you are. Suddenly a

great urge arises in you: ”Something has to be done. I am wasting my life while others have reached

the very destiny, have known all that is worth knowing, have experienced the greatest blissfulness

and ecstasy... and what am I doing? – collecting seashells on the beach.”

Out of all these people, Zarathustra is unique. He is the only one who is not against life, who is for

life; whose god is not somewhere else; whose god is nothing but another name for life itself. And to

live totally, to live joyously and to live intensely, is all that religion is based on.

I feel a deep empathy, affinity, with Zarathustra. But perhaps because he was life-affirmative and

not life-negative, he could not gather many followers. It is one of the strange things about human

beings: anything that is easy, they cannot accept as worthy of being the goal – the goal has to be

very difficult and arduous.

Behind it is the psychology of the ego. The ego always wants something impossible, because

only with the impossible can it exist. You will never be able to fulfill desire, and the ego will go on

pushing you towards more and more – more greed, more power, more money, more austerities,

more spirituality, more discipline. Wherever you find ”more”, remember, that is the language of the

ego. And there is no way to satisfy the ego; it is always asking for more.

Zarathustra’s whole approach is exactly the same as Chuang Tzu: ”Easy is right. Right is easy.” And

when you are utterly relaxed, at ease, at home, so relaxed that you have even forgotten that you are

at ease; that you have forgotten that you are right – you have become so utterly innocent like a child,

you have arrived. But ego has no interest in this. This whole process is something like the suicide

of the ego; hence, religions which have been giving the ego difficult tasks, arduous paths, unnatural

ideals, impossible goals – they have attracted millions of people.

Zarathustra’s followers can be counted on the fingers. Nobody has bothered about Zarathustra, until,

after almost twenty-four centuries, Nietzsche suddenly picked up on him. Nietzsche was against

Jesus Christ, and he was against Gautam Buddha – but he was for Zarathustra.

It is something very significant to understand. The man who was against Jesus Christ, against

Gautam Buddha.... Why should he be for Zarathustra? – because Nietzsche also has the same

attitude and approach towards life. He has seen all these religions, great religions, creating more

and more guilt in humanity; creating more and more misery, wars, burning people alive; talking all

kinds of nonsense for which no proof at all exists, for which they don’t have any evidence at all;

keeping the whole of humanity in darkness, in blindness, because their teachings are based on

belief – and belief means blindness.

There is no belief which is not blind. A man with eyes does not believe in light, he knows it – there is

no need to believe. Only the blind man believes in light because he does not know it. Belief exists in

ignorance, and all the religions – with a few exceptions like Zarathustra and Chuang Tzu who have

not been able to create great followings or great traditions – are all for belief. In other words, they

are all for blindness.

Nietzsche was against them – symbolically. As far as the East is concerned, he chose Gautam

Buddha as the symbol and as far as theWest is concerned he chose Jesus Christ as the symbol. He

was against these people for the simple reason that they were against life; they were against people

enjoying the simple things; people living playfully, laughingly; people having a sense of humor, not

seriousness; people loving songs and music; and people capable of dance and love.

Nietzsche was attracted to Zarathustra because he could see that this man alone, out of the whole

past, was not against life, was not against love, was not against laughter.

In these fragments, you will see tremendously meaningful statements which can become the

foundation of a life-affirmative religion. I am all for life. There is nothing for which life can be

sacrificed. Everything can be sacrificed for life. Everything can be a means towards life, but life

is an end unto itself.

Listen very carefully, because Friedrich Nietzsche writes in a very condensed form. He is not a

writer, he writes aphorisms: anybody could have written a whole book but Nietzsche will write only

one paragraph. So condensed is his writing, that unless you are very alert in listening, you may

miss. It is not to be read like a novel.

These are almost like the sutras of the Upanishad. Each single sutra, and each single maxim,

contains so much, has so many implications. I would like to go into all the implications so that you

do not misunderstand Nietzsche because he is one of the most misunderstood philosophers in the

world. And the reason for his being misunderstood is that he wrote in such a condensed form – he

never explained; he never went into detailed explanations about all the possible implications.

He is a very symbolic man, and the reason why he was so symbolic is that he was so full of new

insights that there was not time enough to explain. He could not write treatises, and he had so much

to share and to give, and life is so small.

Because his work was so condensed and crystallized, people in the first place did not understand

him; in the second place, if they ”understood”, they misunderstood. In the third place, they found him

unreadable; they wanted everything to be explained. Nietzsche was not writing for children, he was

writing for mature people, but maturity is so rare: the average mental age is not more than fourteen,

and with this mental age, Nietzsche is certainly going to be missed. He is missed by his opponents,

and he is missed by his followers, because both have the same mental age.

WHEN ZARATHUSTRA WAS THIRTY YEARS OLD, HE LEFT HIS HOME AND THE LAKE OF HIS

HOME AND WENT INTO THE MOUNTAINS.

It has to be explained to you that Gautam Buddha left his palace when he was twenty-nine years

old. Jesus started his teachings when he was thirty years old; Zarathustra went into the mountains

when he was thirty years old. There is something significant about the age of thirty, or nearabout,

just as at the age of fourteen, one becomes sexually mature. If we take life as it has been taken

traditionally, that it consists of seventy years... those who have watched life very deeply have found

that every seven years, there is a change, a turning.

The first seven years are innocent. The second seven years, the child is very much interested in

enquiring, in questioning – curiosity. After the fourteenth up to the twenty-first year, he has the

most powerful sexuality. The highest peak of sexuality, you will be surprised to know, is nearabout

eighteen or nineteen years. And humanity has been trying to avoid that period by providing

educational programs, colleges, universities – keeping boys and girls apart. That is the time when

their sexuality and their sexual energy is at the highest point.

In those seven years, from fourteen to twenty-one, they could have experienced sexual orgasm very

easily. Sexual orgasm is a glimpse which can create in you the urge to find more blissful spaces,

because in sexual orgasm two things disappear: your ego disappears, your mind disappears, and

time stops – just for a few seconds.

But these three are the important things. Two things disappear completely; you are no more ”I” –

you are, but there is no sense of the ego. Your mind is there but there are no thoughts, just a deep

stillness. Suddenly, because the ego disappears and the mind stops, time stops, too. To experience

time, you need changing thoughts of the mind; otherwise, you cannot experience the movement of

time.

Just think of two trains, moving into empty space, together, with the same speed. Whenever you

look out of the window at the other train – which has the same window and the same number of

compartments – you will not experience that you are moving. Neither will the passengers in the

other train experience that they are moving.

You experience movement because, when your train is moving, the trees are standing, the houses

are standing, they are not moving. Stations come and platforms come and pass. It is because on

both sides things are static, that against them, in relativity, you can feel your train moving.

Sometimes you may have experienced a very bizarre thing: your train is standing on the platform,

and another train is standing by the side. Your train starts moving; you are looking at the other train,

and it seems as if it has started moving; unless you look towards the platform, which is standing still.

Movement is a relative experience.

When mind is not having any thoughts, you are in an empty sky; time stops because you cannot

judge time without movement – you are not there, mind is not there, time is not there... only a

tremendous peace and a great relaxation.

My own understanding is that it was the sexual orgasm that gave the first idea to people about

meditation, because a few geniuses must have tried: ”If we can stop thoughts, if we can drop the

ego and if the mind is not there, time disappears; then there is no need for any sexual orgasm.”

You can have the same orgasmic experience alone and it is no more sexual – it becomes a spiritual

experience.

Sexual orgasm must have given the first idea that the same experience is possible without sex;

otherwise, there is no way how man could have found meditation. Meditation is not a natural

phenomenon. Sexual orgasm is a natural phenomenon but all societies prevent their children from

experiencing it. Nobody says anything about it. This is a strategy, a very dangerous strategy, a

criminal act against the whole of humanity, because the children who are deprived of having sexual

orgasm, will never be able to feel the urge for meditation; or their urge will be very weak; they will

not risk anything for it.

So up to the age twenty-one, sex reaches to its peak, if it is allowed, as it was allowed in Gautam

Buddha’s life. All the beautiful girls of his kingdom were given to him; he was surrounded by all the

beautiful girls; he knew deep experiences of orgasm.

Then from twenty-one to twenty-eight, the other seven years, one searches, because sexual orgasm

is biological. Soon you will lose the energy and you will not be able to have the orgasm. Secondly,

it is dependent on somebody else, a woman, a man; it is destructive of your freedom; it is at a

very high cost. So if a man grows very naturally – is allowed to grow naturally – from twenty-one to

twenty-eight, he will search and seek ways and means, of how to transcend physiology, biology, and

yet remain capable of moving into deeper orgasmic experiences.

From twenty-eight to the age thirty-five, all these people – Gautam Buddha, Zarathustra, Lao Tzu,

Chuang Tzu, Jesus – all have moved in higher planes of being. And just not to be bothered, not

to be hindered by people, not to be distracted, they moved into the mountains – into aloneness.

According to me, it was not against life – they were simply searching a silent space where there

were no distractions and they could find the greatest orgasmic experience... what William James

has called ”the oceanic orgasm,” in which you completely disappear into the ocean of existence –

just like a dewdrop slipping from a lotus leaf into the ocean.

So the age thirty is not just incidental. All great seekers have left in the search between twenty-eight

and thirty-five. That is the period of seeking, searching – searching something that is not of the

body, but of the spirit.

HERE HE HAD THE ENJOYMENT OF HIS SPIRIT AND HIS SOLITUDE AND HE DID NOT WEARY

OF IT FOR TEN YEARS. He remained in the mountains for ten years. His solitude, silence, peace,

became deeper and deeper, and he was full of bliss; although he was alone, he was not weary of it.

BUT AT LAST HIS HEART TURNED – AND ONE MORNING HE ROSE WITH THE DAWN,

STEPPED BEFORE THE SUN, AND SPOKE TO IT THUS.... This is where Zarathustra takes a

new path. Mahavira remained in his solitude. Buddha remained in his aloneness, and the people

who were watching, saw something had happened, something beyond their conceptions. These

people were transformed; they had become luminous; they were radiating joy; they had a certain

fragrance; they had known something; their eyes had a depth that was not there before; and their

faces had a grace that was a totally new phenomenon.

A very subtle misunderstanding happened: the people who were watching thought that because

these people went into the mountains, they had renounced life; hence, renouncing life became a

fundamental thing in all the religions. But they had not renounced life.

I would like to write history completely from the very scratch, particularly about these people,

because I know them from my own insight – I don’t have to be bothered about facts, I know the

truth. These people had not gone against life: they had gone simply for solitude; they had gone for

being alone; they had just gone away from distractions.

But the difference between Gautam Buddha and Zarathustra is that Gautam Buddha – once he had

found himself – never declared, ”Now there is no need for me to be a recluse, to be a monk. I can

come back and be an ordinary man in the world.”

Perhaps it needs more courage than going out of the world; coming back to the world needs

more courage. Going uphill is arduous, but very gratifying. You are going higher and higher and

higher, and once you have reached to the highest peak, it needs tremendous courage to come back

downward into the dark valleys which you had left, just to give the message to people: ”You need

not remain always in darkness. You need not remain always in suffering and in hell.”

This downward journey may even be condemned by those people whom you are going to help.

When you were going upward, you were a great saint, and when you are coming downward, people

will think perhaps you have fallen, you have fallen from your greatness, from your height. It certainly

needs the greatest courage in the world, after touching the heights of the ultimate, to be again

ordinary.

Zarathustra shows that courage. He is not worried about what people will say, that he will be

condemned, that they will think that he has fallen from heights, that he is no more a saint. His

concern is more to share his experience with those who may be ready, receptive, available – they

may be few.

AND ONE MORNING HE ROSE WITH THE DAWN, STEPPED BEFORE THE SUN, AND SPOKE

TO IT THUS:

GREAT STAR! WHAT WOULD YOUR HAPPINESS BE, IF YOU HAD NOT THOSE FOR WHOM

YOU SHINE!

The implication of this statement is great. Zarathustra is saying that the birds are happy because

the sun has risen; the flowers are happy because the sun has risen; the whole planet seems to be

happy, awake, full of energy, full of hope for the coming day – the sun has risen.

He is indicating in this statement that the sun also must be happy because so many flowers have

blossomed, so many birds are singing. If there were no birds and no flowers, and there was nobody

waiting for it, the sun would have been sad.

The implication is clear: we are all interconnected: the whole existence is interconnected. Even the

smallest blade of grass is connected with the greatest star in the sky. Those connections are not

visible.

It is known that if the sun does not rise one day, all life from the planet will disappear. Without

the sun’s heat and life-giving energy, nothing can remain alive here. But the mystics have always

indicated about the other possibility too: if the whole of life disappears from the earth, the sun will

not rise – for whom?

Zarathustra is saying, ”I am full of joy, full of peace. Now, I need somebody to receive it, I

am overburdened. I have to share it, otherwise, even blissfulness will become too heavy.” Even

blissfulness can become painful if unshared.

GREAT STAR! WHAT WOULD YOUR HAPPINESS BE, IF YOU HAD NOT THOSE FOR WHOM

YOU SHINE!

YOU HAVE COME UP HERE TO MY CAVE FOR TEN YEARS: YOU WOULD HAVE GROWN

WEARY OF YOUR LIGHT AND OF THIS JOURNEY WITHOUT ME, MY EAGLE AND MY

SERPENT.

Zarathustra has two symbols: the eagle and the serpent. The serpent represents wisdom, and the

eagle represents courage to fly into the unknown without any fear. He had with him the eagle and

the serpent. One needs to be as conscious, as wise, as intelligent as possible; and one needs also

the courage to go on entering into the unknown and finally into the unknowable. The jump into the

unknowable is the jump into the godliness of existence.

‘BUT WE WAITED FOR YOU EVERY MORNING, TOOK FROM YOU YOUR SUPERFLUITY AND

BLESSED YOU FOR IT.’ Whatever you have given to us was superfluous to you, you had too much

of it; you were burdened with it. You wanted somebody to share it and we have taken from your

superfluous abundant energy, overflowing energy, and we have blessed you for it.

BEHOLD! I AM WEARY OF MY WISDOM... In the same way as you are weary of your light and you

want somebody to share it, I am weary of my wisdom – it is too much. I cannot contain it anymore;

I have to find someone to share. I have to unburden myself.

This is such a great insight – that even wisdom can become a burden. Zarathustra is absolutely

right.

... LIKE A BEE THAT HAS GATHERED TOO MUCH HONEY; I NEED HANDS OUTSTRETCHED

TO TAKE IT.

I SHOULD LIKE TO GIVE IT AWAY AND DISTRIBUTE IT, UNTIL THE WISE AMONG MEN HAVE

AGAIN BECOME HAPPY IN THEIR FOLLY...

This can be said only by someone who has known. An ordinary person who is simply learned, who

has borrowed knowledge, cannot even conceive the idea.

Nietzsche is saying, through Zarathustra: ”I am going amongst men to share, to distribute and to

unburden myself of my wisdom until the wise among men have again become happy in their folly.”

The truly wise man is not serious; he is playful, because he understands that the whole of existence

is playful. The truly wise man may appear to people somewhat crazy, foolish, because ordinary

humanity has a fixed idea of the wise man – that he is serious, that he cannot be playful, that he

cannot laugh, that he cannot dance.

These things are for foolish people; and Zarathustra is saying, ”I will go on sharing my wisdom until

the wise amongst men have become so wise that they can accept even things which look foolish to

the ordinary man.”

... AND THE POOR HAPPY IN THEIR WEALTH. As far as the inner wealth is concerned, the poor

man is as endowed by nature as any rich man. The rich man is too engaged with the outside

world and perhaps may not find the way or the time to enter inwards. But the poor man is in a

fortunate condition: He has nothing to be engaged with on the outside; he can close his eyes and

go in. Zarathustra is saying that unless the wise are so wise that even foolishness becomes just

playfulness, and the poor are so happy as if they have found the greatest treasure....

TO THAT END, I MUST DESCEND INTO THE DEPTHS: AS YOU DO AT THE EVENING,

WHEN YOU GO BEHIND THE SEA AND BRING LIGHT TO THE UNDERWORLD TOO,

SUPERABUNDANT STAR!

LIKE YOU, I MUST GO DOWN – AS MEN, TO WHOM I WANT TO DESCEND, CALL IT.

SO BLESS ME THEN, TRANQUIL EYE, THAT CAN BEHOLD WITHOUT ENVY, EVEN AN

EXCESSIVE HAPPINESS!

BLESS THE CUP THAT WANTS TO OVERFLOW, THAT THE WATERS MAY FLOW GOLDEN

FROM HIM AND BEAR THE REFLECTION OF YOUR JOY OVER ALL THE WORLD!

BEHOLD! THIS CUP WANTS TO BE EMPTY AGAIN, AND ZARATHUSTRA WANTS TO BE MAN

AGAIN.

This is the rare quality of Zarathustra. There have been thousands of men who wanted to be

supermen – who wanted to be Buddhas, Jainas, Christs, Avataras – but Zarathustra, alone in the

whole of history, wants to be a man again. Seeing the heights, seeing the depths, knowing the

ultimate solitude, being full of wisdom, he wants to go down and be just a man amongst men – not

anybody superior.

THUS BEGAN ZARATHUSTRA’S DOWN-GOING. This ”down-going” of Zarathustra is so unique

and so significant that unless every wise man has the same courage, humanity’s destiny cannot be

changed.

If all the Gautam Buddhas and all the Jesus Christs, all the Moseses and all the Mohammeds,

had come back to humanity just as men, they would have given dignity to humanity; they would

have given great courage to humanity – they would have become sources of great inspiration. But

they are far above; the distance is so great that it creates discouragement. Not only they, but their

disciples have been trying in every possible way to create more and more distance.

For example, Jesus was born out of a virgin girl: it is a discouragement to the whole of humanity

because you are born out of sin, and only Jesus is not born out of sin. If he is the only begotten son

of God, then who are you? – you are not even cousins.

Why is God so miserly that he should have only one son? Did he believe in birth control? The

Christians are against it. At least one daughter was a must.... But to dishonor womankind, God

cannot have a daughter, nor has he a wife; but he has a son. His son walks on water; you cannot do

it. He brings dead people back to life; you cannot do that. He is crucified but he comes back again

– resurrection; you cannot manage that.

Naturally, the distance is too great. You are a mere human being; he is a god. At the most, you

can worship him. He is a humiliation to you. He is a great insult to the whole of humanity. And all

these miracles are fictitious. Nobody has ever done those miracles, but just to create the distance

between you and Jesus, their followers have gone to extreme lengths.

Mohammed dies, but not like an ordinary man. In fact, he does not die in the way people die – he

simply goes directly alive to heaven. And not only he alone, he is riding on his horse, so the horse

also goes directly into paradise. It is no ordinary horse – it is Hazrat Mohammed’s horse. You cannot

think of yourself belonging to the same category.

Mahavira never perspired. In the hot summers of India – and particularly in Bihar, on dusty roads –

he was moving naked for forty-two years, and he did not perspire! It is possible only if his body was

not covered with skin but with plastic – because the body is covered with skin and the skin breathes

and perspiration is a very necessary process for your survival; otherwise you will die.

Perspiration is a protection. When it is too hot, your body pores start bringing water out of the

body so that the heat gets engaged in evaporating your perspiration and it does not increase your

temperature; your temperature remains the same. If the body does not perspire, your temperature

will go on rising higher and higher. And you don’t have much of a range – between ninety-eight

degrees and one hundred and ten. Just twelve degrees more and Mahavira would have popped out;

he could not have stayed alive. But just to make a difference, he did not take a bath; there was no

need; when he did not perspire, there was no need for taking a shower.

A snake bites him and instead of blood, milk comes out.... I was speaking at a Jaina conference

and just before me, a Jaina monk had spoken. He had praised all these miracles of Mahavira and

when I spoke, I said, ”These were not miracles. Just a little thinking will make it clear that milk can

come out from the feet only if, instead of blood, milk is circulating in Mahavira’s body. But for fortytwo

years, milk circulating would have become curd, would have become butter, would have even

become ghee. It remained milk! Fresh milk came out!

”The other possibility is that just as milk comes from a woman’s breast... but the breast has a subtle

mechanism to transform blood into milk. This was also possible, if you insist that Mahavir had all

over his body milk-creating systems.”

But this is nonsense. And yet everybody.... Gautam Buddha is born while his mother is standing up

and it can be tolerated because it is not much of a problem. Perhaps the mother was a little crazy

or something; otherwise, when the child is being born, the mother must be lying on the bed – not

standing. But one can accept that maybe the woman was crazy. But Gautam Buddha is himself

born standing; he falls on the ground – standing. That, too, sometimes happens. Ordinarily, the

head comes first but once in a while a child is born with feet first.

If the story stops there, it is feasible, but it will not make a great impression on you.

But Buddha walked seven feet; a newly-born child, in fact, cannot stand, but he walked seven feet.

And not only walked, after seven feet he looked at the sky and declared, ”I am the greatest buddha,

the greatest enlightened man, past, present, future.”

Now these are great discouragements: you cannot manage these things. In the first place, you are

already born. You can try next time, but this life is gone. This life you cannot become an awakened

person, so just practice for the second life. Remember it, exactly what has to be done.

But all these things, these fictions have a certain purpose. The purpose is to make these people so

far away from human beings that you can, at the most, worship them, but you cannot even dream

that the same experience can happen to you.

What Zarathustra did should be done by every enlightened person. Every enlightened person should

come back to the world; he owes it to the world; he is indebted to humanity; he is born a human

child; and he cannot be forgiven for creating myths around himself, or letting other people create

myths around him, so that he becomes something impossible.

Zarathustra is more human, more lovable and one can see his point in coming back to humanity.

He has gathered so much wisdom, so much honey, he wants to share it – to distribute it. He wants

himself to be empty again, because now he knows that the more he gives, the more existence will

go on pouring into him. He can go on emptying himself and still he will have an abundance to share.

A man who is in authentic love with humanity; a man who affirms life, is not condemnatory, is not

negative, does not make anybody feel guilty. On the contrary, he helps everybody: ”Whatever I have

got, is hidden within you, too.” His coming down is nothing but to encourage those who are ready,

those who are in need of some guidance, those who want to know the path, those who want to

experience their innermost treasure.

For the benefit of the coming humanity, Zarathustra should be more and more understood. He is

more of a blessing than anybody else.

... THUS SPAKE ZARATHUSTRA.

Okay, Maneesha?

Yes, Osho.

 

Next: Chapter 2: Prologue Part 2

 

Energy Enhancement                 Enlightened Texts                 Zarathustra                 A God That Can Dance

 

 

Chapters

 

  • Zarathustra, A God That Can Dance Chapter 1: Prologue Part 1
    Zarathustra, A God That Can Dance Chapter 1: Prologue Part 1, WHEN ZARATHUSTRA WAS THIRTY YEARS OLD, HE LEFT HIS HOME AND THE LAKE OF HIS HOME AND WENT INTO THE MOUNTAINS. HERE HE HAD THE ENJOYMENT OF HIS SPIRIT AND HIS SOLITUDE AND HE DID NOT WEARY OF IT FOR TEN YEARS. BUT AT LAST HIS HEART TURNED – AND ONE MORNING HE ROSE WITH THE DAWN, STEPPED BEFORE THE SUN AND SPOKE TO IT THUS: GREAT STAR! WHAT WOULD YOUR HAPPINESS BE, IF YOU HAD NOT THOSE FOR WHOM YOU SHINE! YOU HAVE COME UP HERE TO MY CAVE FOR TEN YEARS: YOU WOULD HAVE GROWN WEARY OF YOUR LIGHT AND OF THIS JOURNEY, WITHOUT ME, MY EAGLE AND MY SERPENT at energyenhancement.org
  • Zarathustra, A God That Can Dance Chapter 2: Prologue Part 2
    Zarathustra, A God That Can Dance Chapter 2: Prologue Part 2, ZARATHUSTRA WENT DOWN THE MOUNTAIN ALONE, AND NO ONE MET HIM. BUT WHEN HE ENTERED THE FOREST, AN OLD MAN, WHO HAD LEFT HIS HOLY HUT TO LOOK FOR ROOTS IN THE FOREST, SUDDENLY STOOD BEFORE HIM. AND THE OLD MAN SPOKE THUS TO ZARATHUSTRA: ‘THIS WANDERER IS NO STRANGER TO ME: HE PASSED BY HERE MANY YEARS AGO. HE WAS CALLED ZARATHUSTRA; BUT HE HAS CHANGED. ‘THEN YOU CARRIED YOUR ASHES TO THE MOUNTAINS: WILL YOU TODAY CARRY YOUR FIRE INTO THE VALLEYS? DO YOU NOT FEAR AN INCENDIARY’S PUNISHMENT? ‘YES, I RECOGNIZE ZARATHUSTRA. HIS EYES ARE CLEAR, AND NO DISGUST LURKS ABOUT HIS MOUTH. DOES HE NOT GO ALONG LIKE A DANCER? ‘HOW CHANGED ZARATHUSTRA IS! ZARATHUSTRA HAS BECOME – A CHILD, AN AWAKENED-ONE: WHAT DO YOU WANT NOW WITH THE SLEEPERS? ‘YOU LIVED IN SOLITUDE AS IN THE SEA, AND THE SEA BORE YOU. ALAS, DO YOU WANT TO GO ASHORE? ALAS, DO YOU WANT AGAIN TO DRAG YOUR BODY YOURSELF? at energyenhancement.org
  • Zarathustra, A God That Can Dance Chapter 3: Prologue Part 3
    Zarathustra, A God That Can Dance Chapter 3: Prologue Part 3, WHEN ZARATHUSTRA ARRIVED AT THE NEAREST OF THE TOWNS LYING AGAINST THE FOREST, HE FOUND IN THAT VERY PLACE MANY PEOPLE ASSEMBLED IN THE MARKET SQUARE: FOR IT HAD BEEN ANNOUNCED THAT A TIGHT-ROPE WALKER WOULD BE APPEARING. AND ZARATHUSTRA SPOKE THUS TO THE PEOPLE: I TEACH YOU THE SUPERMAN. MAN IS SOMETHING THAT SHOULD BE OVERCOME. WHAT HAVE YOU DONE TO OVERCOME HIM? ALL CREATURES HITHERTO HAVE CREATED SOMETHING BEYOND THEMSELVES: AND DO YOU WANT TO BE THE EBB OF THIS GREAT TIDE, AND RETURN TO THE ANIMALS RATHER THAN OVERCOME MAN? WHAT IS THE APE TO MEN? A LAUGHING-STOCK OR A PAINFUL EMBARRASSMENT. AND JUST SO SHALL MAN BE TO THE SUPERMAN: A LAUGHING-STOCK OR A PAINFUL EMBARRASSMENT. YOU HAVE MADE YOUR WAY FROM WORM TO MAN, AND MUCH IN YOU IS STILL WORM. ONCE YOU WERE APES, AND EVEN NOW MAN IS MORE OF AN APE THAN ANY APE. BUT HE WHO IS THE WISEST AMONG YOU, HE ALSO IS ONLY A DISCORD AND HYBRID OF PLANT AND OF GHOST. BUT DO I BID YOU BECOME GHOSTS OR PLANTS? at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 4: Prologue 4
    Zarathustra, A God That Can Dance Chapter 4: Prologue 4, WHAT IS THE GREATEST THING YOU CAN EXPERIENCE? IT IS THE HOUR OF THE GREAT CONTEMPT. THE HOUR IN WHICH EVEN YOUR HAPPINESS GROWS LOATHSOME TO YOU, AND YOUR REASON AND YOUR VIRTUE ALSO. THE HOUR WHEN YOU SAY: ‘WHAT GOOD IS MY HAPPINESS? IT IS POVERTY AND DIRT AND A MISERABLE EASE. BUT MY HAPPINESS SHOULD JUSTIFY EXISTENCE ITSELF!’ THE HOUR WHEN YOU SAY: ‘WHAT GOOD IS MY REASON? DOES IT LONG FOR KNOWLEDGE AS THE LION FOR ITS FOOD? IT IS POVERTY AND DIRT AND A MISERABLE EASE!’ THE HOUR WHEN YOU SAY: ‘WHAT GOOD IS MY VIRTUE? IT HAS NOT YET DRIVEN ME MAD! HOWTIRED I AM OF MY GOOD AND MY EVIL! IT IS ALL POVERTY AND DIRT AND MISERABLE EASE!.... THE HOUR WHEN YOU SAY, ‘WHAT GOOD IS MY PITY? IS NOT PITY THE CROSS UPON WHICH HE WHO LOVES MAN IS NAILED? BUT MY PITY IS NO CRUCIFIXION!’ HAVE YOU EVER SPOKEN THUS? HAVE YOU EVER CRIED THUS? AH, THAT I HAD HEARD YOU CRYING THUS! at energyenhancement.org
  • Zarathustra, A God That Can Dance Chapter 5: Prologue Part 5
    Zarathustra, A God That Can Dance Chapter 5: Prologue Part 5, WHEN ZARATHUSTRA HAD SPOKEN THESE WORDS HE LOOKED AGAIN AT THE PEOPLE AND FELL SILENT. THERE THEY STAND (HE SAID TO HIS HEART), THERE THEY LAUGH: THEY DO NOT UNDERSTAND ME, I AM NOT THE MOUTH FOR THESE EARS. MUST ONE FIRST SHATTER THEIR EARS TO TEACH THEM TO HEAR WITH THEIR EYES? MUST ONE RUMBLE LIKE DRUMS AND LENTEN PREACHERS? OR DO THEY BELIEVE ONLY THOSE WHO STAMMER? THEY HAVE SOMETHING OF WHICH THEY ARE PROUD. WHAT IS IT CALLED THAT MAKES THEM PROUD? THEY CALL IT CULTURE, IT DISTINGUISHES THEM FROM THE GOATHERDS. THEREFORE THEY DISLIKE HEARING THE WORD ’CONTEMPT’ SPOKEN OF THEM. SO I SHALL SPEAK TO THEIR PRIDE. SO I SHALL SPEAK TO THEM OF THE MOST CONTEMPTIBLE MAN: AND THAT IS THE ULTIMATE MAN. AND THUS SPOKE ZARATHUSTRA TO THE PEOPLE: IT IS TIME FOR MAN TO FIX HIS GOAL. IT IS TIME FOR MAN TO PLANT THE SEED OF HIS HIGHEST HOPE at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 6: Prologue Part 6
    Zarathustra, A God That Can Dance Chapter 6: Prologue Part 6, FOLLOWING HIS SPEECH ABOUT THE ULTIMATE MAN, ZARATHUSTRA REALIZES THAT THE PEOPLE HAVE MISUNDERSTOOD HIM, FOR THEY NOW CRY OUT TO HIM FOR THE ULTIMATE MAN, TELLING HIM HE CAN HAVE THE SUPERMAN. WHILE HE PONDERS ON THIS, THE TIGHT-ROPE WALKER BEGINS HIS ACT – WALKING ACROSS A ROPE SUSPENDED HIGH ABOVE THE PEOPLE IN THE MARKET SQUARE, BETWEEN TWO TOWERS. WHEN HE REACHES THE MID-POINT, SUDDENLY A FIGURE DRESSED AS A BUFFOON APPEARS FROM ONE OF THE TOWERS, AND PROCEEDS TO FOLLOW THE TIGHT-ROPE WALKER, SHOUTING OUT AND ABUSING HIM. HE MAKES TO JUMP OVER THE TIGHTROPE WALKER, WHO LOSES HIS BALANCE AND FALLS, LANDING QUITE CLOSE TO WHERE ZARATHUSTRA IS STANDING. ZARATHUSTRA STAYS WITH THE DYING MAN LONG AFTER EVENING HAS COME AND THE CROWD DISPERSED at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 7: Of the three metamorphoses
    Zarathustra, A God That Can Dance Chapter 7: Of the three metamorphoses, I NAME YOU THREE METAMORPHOSES OF THE SPIRIT: HOW THE SPIRIT SHALL BECOME A CAMEL, AND THE CAMEL A LION, AND THE LION AT LAST A CHILD. THERE ARE MANY HEAVY THINGS FOR THE SPIRIT, FOR THE STRONG, WEIGHT-BEARING SPIRIT IN WHICH DWELL RESPECT AND AWE: ITS STRENGTH LONGS FOR THE HEAVY, FOR THE HEAVIEST. WHAT IS HEAVY? THUS ASKS THE WEIGHT-BEARING SPIRIT, THUS IT KNEELS DOWN LIKE THE CAMEL AND WANTS TO BE WELL LADEN. WHAT IS THE HEAVIEST THING, YOU HEROES? SO ASKS THE WEIGHT-BEARING SPIRIT, THAT I MAY TAKE IT UPON ME AND REJOICE IN MY STRENGTH. IS IT NOT THIS: TO DEBASE YOURSELF IN ORDER TO INJURE YOUR PRIDE?... OR IS IT THIS: TO DESERT OUR CAUSE WHEN IT IS CELEBRATING ITS VICTORY? TO CLIMB HIGH MOUNTAINS IN ORDER TO TEMPT THE TEMPTER?... OR IS IT THIS: TO LOVE THOSE WHO DESPISE US AND TO OFFER OUR HAND TO THE GHOST WHEN IT WANTS TO FRIGHTEN US? at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 8: Of the despisers of the body and the joys and the passions
    Zarathustra, A God That Can Dance Chapter 8: Of the despisers of the body and the joys and the passions, YOU SAY ‘I’ AND YOU ARE PROUD OF THIS WORD. BUT GREATER THAN THIS – ALTHOUGH YOU WILL NOT BELIEVE IN IT – IS YOUR BODY AND ITS GREAT INTELLIGENCE, WHICH DOES NOT SAY ‘I’ BUT PERFORMS ‘I’. WHAT THE SENSE FEELS, WHAT THE SPIRIT PERCEIVES, IS NEVER AN END IN ITSELF. BUT SENSE AND SPIRIT WOULD LIKE TO PERSUADE YOU THAT THEY ARE THE END OF ALL THINGS: THEY ARE AS VAIN AS THAT. SENSE AND SPIRIT ARE INSTRUMENTS AND TOYS: BEHIND THEM STILL LIES THE SELF. THE SELF SEEKS WITH THE EYES OF THE SENSE, IT LISTENS TOO WITH THE EARS OF THE SPIRIT. THE SELF IS ALWAYS LISTENING AND SEEKING: IT COMPARES, SUBDUES, CONQUERS, DESTROYS. IT RULES AND IS ALSO THE EGO’S RULER. BEHIND YOUR THOUGHTS AND FEELINGS, MY BROTHER, STANDS A MIGHTY COMMANDER, AN UNKNOWN SAGE – HE IS CALLED SELF. HE LIVES IN YOUR BODY, HE IS YOUR BODY. THERE IS MORE REASON IN YOUR BODY THAN IN YOUR BEST WISDOM. AND WHO KNOWS FOR WHAT PURPOSE YOUR BODY REQUIRES PRECISELY YOUR BEST WISDOM?... at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 9: Of live and love and of war and warriors
    Zarathustra, A God That Can Dance Chapter 9: Of live and love and of war and warriors, WHAT HAVE WE IN COMMON WITH THE ROSEBUD, WHICH TREMBLES BECAUSE A DROP OF DEW IS LYING UPON IT? IT IS TRUE: WE LOVE LIFE, NOT BECAUSE WE ARE USED TO LIVING BUT BECAUSE WE ARE USED TO LOVING. THERE IS ALWAYS A CERTAIN MADNESS IN LOVE. BUT ALSO THERE IS ALWAYS A CERTAIN METHOD IN MADNESS. AND TO ME TOO, WHO LOVE LIFE, IT SEEMS THAT BUTTERFLIES AND SOAP-BUBBLES, AND WHATEVER IS LIKE THEM AMONG MEN, KNOW MOST ABOUT HAPPINESS. TO SEE THESE LIGHT, FOOLISH, DAINTY, AFFECTING LITTLE SOULS FLUTTER ABOUT – THAT MOVES ZARATHUSTRA TO TEARS AND TO SONG. I SHOULD BELIEVE ONLY IN A GOD WHO UNDERSTOOD HOW TO DANCE. OF WAR AND WARRIORS WE DO NOT WISH TO BE SPARED BY OUR BEST ENEMIES, NOR BY THOSE WHOM WE LOVE FROM THE VERY HEART. SO LET ME TELL YOU THE TRUTH! at energyenhancement.org
  • Zarathustra, A God That Can Dance Chapter 10: Of the new idol and of the flies of the marketplace
    Zarathustra, A God That Can Dance Chapter 10: Of the new idol and of the flies of the marketplace, THERE ARE STILL PEOPLES AND HERDS SOMEWHERE, BUT NOT WITH US, MY BROTHERS: HERE THERE ARE STATES.... THE STATE IS THE COLDEST OF ALL COLD MONSTERS. COLDLY IT LIES, TOO; AND THIS LIE CREEPS FROM ITS MOUTH: ’I, THE STATE, AM THE PEOPLE.’ IT IS A LIE! IT WAS CREATORS WHO CREATED PEOPLES AND HUNG A FAITH AND A LOVE OVER THEM: THUS THEY SERVED LIFE. IT IS DESTROYERS WHO SET SNARES FOR MANY AND CALL IT THE STATE: THEY HANG A SWORD AND A HUNDRED DESIRES OVER THEM. WHERE A PEOPLE STILL EXISTS, THERE THE PEOPLE DO NOT UNDERSTAND THE STATE AND HATE IT AS THE EVIL EYE AND SIN AGAINST CUSTOM AND LAW.... A FREE LIFE STILL REMAINS FOR GREAT SOULS. TRULY, HE WHO POSSESSES LITTLE IS SO MUCH THE LESS POSSESSED: PRAISED BE A MODERATE POVERTY! ONLY THERE, WHERE THE STATE CEASES, DOES THE MAN WHO IS NOT SUPERFLUOUS BEGIN: DOES THE SONG OF THE NECESSARY MAN, THE UNIQUE AND IRREPLACEABLE MELODY, BEGIN at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 11: Of the friend
    Zarathustra, A God That Can Dance Chapter 11: Of the friend, OUR FAITH IN OTHERS BETRAYS WHEREIN WE WOULD DEARLY LIKE TO HAVE FAITH IN OURSELVES. OUR LONGING FOR A FRIEND IS OUR BETRAYER. AND OFTEN WITH OUR LOVE WE ONLYWANT TO LEAP OVER ENVY. AND OFTEN WE ATTACK AND MAKE AN ENEMY IN ORDER TO CONCEAL THAT WE ARE VULNERABLE TO ATTACK. ‘AT LEAST BE MY ENEMY!’ – THUS SPEAKS THE TRUE REVERENCE THAT DOES NOT VENTURE TO ASK FOR FRIENDSHIP. IF YOU WANT A FRIEND, YOU MUST ALSO BE WILLING TO WAGE WAR FOR HIM: AND TO WAGE WAR, YOU MUST BE CAPABLE OF BEING AN ENEMY. YOU SHOULD HONOUR EVEN THE ENEMY IN YOUR FRIEND. CAN YOU GO NEAR TO YOUR FRIEND WITHOUT GOING OVER TO HIM? IN YOUR FRIEND YOU SHOULD POSSESS YOUR BEST ENEMY. YOUR HEART SHOULD FEEL CLOSEST TO HIM WHEN YOU OPPOSE HIM.... HE WHO MAKES NO SECRET OF HIMSELF EXCITES ANGER IN OTHERS: THAT IS HOW MUCH REASON YOU HAVE TO FEAR NAKEDNESS. IF YOU WERE GODS YOU COULD THEN BE ASHAMED OF YOUR CLOTHES! at energyenhancement.org
  • Zarathustra, A God That Can Dance Chapter 12: Of the thousand and one goals
    Zarathustra, A God That Can Dance Chapter 12: Of the thousand and one goals, NO PEOPLE COULD LIVE WITHOUT EVALUATING; BUT IF IT WISHES TO MAINTAIN ITSELF IT MUST NOT EVALUATE AS ITS NEIGHBOR EVALUATES. MUCH THAT SEEMED GOOD TO ONE PEOPLE SEEMED SHAME AND DISGRACE TO ANOTHER: THUS I FOUND. I FOUND MUCH THAT WAS CALLED EVIL IN ONE PLACE WAS IN ANOTHER DECKED WITH PURPLE HONOURS.... A TABLE OF VALUES HANGS OVER EVERY PEOPLE. BEHOLD, IT IS THE TABLE OF ITS OVERCOMINGS; BEHOLD, IT IS THE VOICE OF ITS WILL TO POWER. WHAT IT ACCOUNTS HARD IT CALLS PRAISEWORTHY; WHAT IT ACCOUNTS INDISPENSABLE AND HARD IT CALLS GOOD; AND THAT WHICH RELIEVES THE GREATEST NEED, THE RARE, THE HARDEST OF ALL – IT GLORIFIES AS HOLY. WHATEVER CAUSES IT TO RULE AND CONQUER AND GLITTER, TO THE DREAD AND ENVY OF ITS NEIGHBOR, THAT IT ACCOUNTS THE SUBLIMEST, THE PARAMOUNT, THE EVALUATION AND THE MEANING OF ALL THINGS.... MAN FIRST IMPLANTED VALUES INTO THINGS TO MAINTAIN HIMSELF – HE CREATED THE MEANING OF THINGS, A HUMAN MEANING! THEREFORE HE CALLS HIMSELF: ‘MAN’, THAT IS: THE EVALUATOR at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 13: Of love of one’s neighbor
    Zarathustra, A God That Can Dance Chapter 13: Of love of one’s neighbor, YOU FLEE TO YOUR NEIGHBOR AWAY FROM YOURSELVES AND WOULD LIKE TO MAKE A VIRTUE OF IT: BUT I SEE THROUGH YOUR ‘SELFLESSNESS’.... DO I EXHORT YOU TO LOVE OF YOUR NEIGHBOR? I EXHORT YOU RATHER TO FLIGHT FROM YOUR NEIGHBOR AND TO LOVE OF THE MOST DISTANT! HIGHER THAN LOVE OF ONE’S NEIGHBOR STANDS LOVE OF THE MOST DISTANT MAN AND OF THE MAN OF THE FUTURE; HIGHER STILL THAN LOVE OF MAN I ACCOUNT LOVE OF CAUSES AND OF PHANTOMS. THIS PHANTOM THAT RUNS ALONG BEHIND YOU, MY BROTHER, IS FAIRER THAN YOU; WHY DO YOU NOT GIVE IT YOUR FLESH AND BONES? BUT YOU ARE AFRAID AND YOU RUN TO YOUR NEIGHBOR.... YOU INVITE IN A WITNESS WHEN YOU WANT TO SPEAK WELL OF YOURSELVES; AND WHEN YOU HAVE MISLED HIM INTO THINKING WELL OF YOU, YOU THEN THINK WELL OF YOURSELVES.... ONE MAN RUNS TO HIS NEIGHBOR BECAUSE HE IS LOOKING FOR HIMSELF, AND ANOTHER BECAUSE HE WANTS TO LOSE HIMSELF. YOUR BAD LOVE OF YOURSELVES MAKES SOLITUDE A PRISON TO YOU.... at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 14: Of the way of the creator
    Zarathustra, A God That Can Dance Chapter 14: Of the way of the creator, MY BROTHER, DO YOU WANT TO GO APART AND BE ALONE? DO YOU WANT TO SEEK THE WAY TO YOURSELF? PAUSE JUST A MOMENT AND LISTEN TO ME. ‘HE WHO SEEKS MAY EASILY GET LOST HIMSELF. IT IS A CRIME TO GO APART AND BE ALONE’ – THUS SPEAKS THE HERD. THE VOICE OF THE HERD WILL STILL RING WITHIN YOU. AND WHEN YOU SAY: ‘WE HAVE NO LONGER THE SAME CONSCIENCE, YOU AND I’, IT WILL BE A LAMENT AND A GRIEF. FOR SEE, IT IS STILL THIS SAME CONSCIENCE THAT CAUSES YOUR GRIEF: AND THE LAST GLIMMER OF THIS CONSCIENCE STILL GLOWS IN YOUR AFFLICTION. BUT YOU WANT TO GO THE WAY OF YOUR AFFLICTION, WHICH IS THE WAY TO YOURSELF? IF SO, SHOW ME YOUR STRENGTH FOR IT AND YOUR RIGHT TO IT! ARE YOU A NEW STRENGTH AND A NEW RIGHT? A FIRST MOTION? A SELF-PROPELLING WHEEL? CAN YOU ALSO COMPEL STARS TO REVOLVE ABOUT YOU? ALAS, THERE IS SO MUCH LUSTING FOR EMINENCE! THERE IS SO MUCH CONVULSION OF THE AMBITIOUS!... at energyenhancement.org
  • Zarathustra, A God That Can Dance Chapter 15: Of justice
    Zarathustra, A God That Can Dance Chapter 15: Of justice, WHEN YOU HAVE AN ENEMY, DO NOT REQUITE HIM GOOD FOR EVIL: FOR THAT WOULD MAKE HIM ASHAMED. BUT PROVE THAT HE HAS DONE SOMETHING GOOD TO YOU. BETTER TO BE ANGRY THAN MAKE ASHAMED! AND WHEN YOU ARE CURSED, I DO NOT LIKE IT THAT YOU THEN WANT TO BLESS. RATHER CURSE BACK A LITTLE! AND SHOULD A GREAT INJUSTICE BE DONE YOU, THEN QUICKLY DO FIVE LITTLE INJUSTICES BESIDES. HE WHO BEARS INJUSTICE ALONE IS TERRIBLE TO BEHOLD. DID YOU KNOW THIS ALREADY? SHARED INJUSTICE IS HALF JUSTICE. AND HE WHO CAN BEAR IT SHOULD TAKE THE INJUSTICE UPON HIMSELF. A LITTLE REVENGE IS MORE HUMAN THAN NO REVENGE AT ALL. AND IF THE PUNISHMENT BE NOT ALSO A RIGHT AND AN HONOUR FOR THE TRANSGRESSOR, THEN I DO NOT LIKE YOUR PUNISHMENT. IT IS MORE NOBLE TO DECLARE YOURSELF WRONG THAN TO MAINTAIN YOU ARE RIGHT, ESPECIALLY WHEN YOU ARE RIGHT. ONLY YOU MUST BE RICH ENOUGH FOR IT. I DO NOT LIKE YOUR COLD JUSTICE; AND FROM THE EYE OF YOUR JUDGES THERE ALWAYS GAZES ONLY THE EXECUTIONER AND HIS COLD STEEL at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 16: Of voluntary death
    Zarathustra, A God That Can Dance Chapter 16: Of voluntary death, MANY DIE TOO LATE AND SOME DIE TOO EARLY. STILL THE DOCTRINE SOUNDS STRANGE: ‘DIE AT THE RIGHT TIME.’DIE AT THE RIGHT TIME: THUS ZARATHUSTRA TEACHES. TO BE SURE, HE WHO NEVER LIVED AT THE RIGHT TIME COULD HARDLY DIE AT THE RIGHT TIME! BETTER IF HE WERE NEVER TO BE BORN! – THUS I ADVISE THE SUPERFLUOUS. BUT EVEN THE SUPERFLUOUS MAKE A GREAT THING OF THEIR DYING; YES, EVEN THE HOLLOWEST NUT WANTS TO BE CRACKED. EVERYONE TREATS DEATH AS AN IMPORTANT MATTER: BUT AS YET DEATH IS NOT A FESTIVAL. AS YET, MEN HAVE NOT LEARNED TO CONSECRATE THE FAIREST FESTIVALS. I SHALL SHOW YOU THE CONSUMMATING DEATH, WHICH SHALL BE A SPUR AND A PROMISE TO THE LIVING. THE MAN CONSUMMATING HIS LIFE DIES HIS DEATH TRIUMPHANTLY.... TO DIE THUS IS THE BEST DEATH; BUT THE SECOND BEST IS: TO DIE IN BATTLE AND TO SQUANDER A GREAT SOUL at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 17: Of the bestowing virtue, part 1
    Zarathustra, A God That Can Dance Chapter 17: Of the bestowing virtue, part 1 , TELL ME: HOW DID GOLD COME TO HAVE THE HIGHEST VALUE? BECAUSE IT IS UNCOMMON AND USELESS AND SHINING AND MELLOW IN LUSTRE; IT ALWAYS BESTOWS ITSELF. ONLY AS AN IMAGE OF THE HIGHEST VIRTUE DID GOLD COME TO HAVE THE HIGHEST VALUE. GOLD-LIKE GLEAMS THE GLANCE OF THE GIVER.... THE HIGHEST VIRTUE IS UNCOMMON AND USELESS, IT IS SHINING AND MELLOW IN LUSTRE: THE HIGHEST VIRTUE IS A BESTOWING VIRTUE. TRULY, I DIVINE YOU WELL, MY DISCIPLES, YOU ASPIRE TO THE BESTOWING VIRTUE, AS I DO.... YOU THIRST TO BECOME SACRIFICES AND GIFTS YOURSELVES; AND THAT IS WHY YOU THIRST TO HEAP UP ALL RICHES IN YOUR SOUL. YOUR SOUL ASPIRES INSATIABLY AFTER TREASURES AND JEWELS, BECAUSE YOUR VIRTUE IS INSATIABLE IN WANTING TO GIVE. YOU COMPEL ALL THINGS TO COME TO YOU AND INTO YOU, THAT THEY MAY FLOW BACK FROM YOUR FOUNTAIN AS GIFTS OF YOUR LOVE at energyenhancement.org
  • Zarathustra, A God That Can Dance Chapter 18: Of the bestowing virtue, part 2
    Zarathustra, A God That Can Dance Chapter 18: Of the bestowing virtue, part 2, HERE ZARATHUSTRA FELL SILENT A WHILE AND REGARDED HIS DISCIPLES LOVINGLY. THEN HE WENT ON SPEAKING THUS, AND HIS VOICE WAS DIFFERENT: STAY LOYAL TO THE EARTH, MY BROTHERS, WITH THE POWER OF YOUR VIRTUE! MAY YOUR BESTOWING LOVE AND YOUR KNOWLEDGE SERVE TOWARDS THE MEANING OF THE EARTH! THUS I BEG AND ENTREAT YOU.... A HUNDRED TIMES HAS SPIRIT AS WELL AS VIRTUE EXPERIMENTED AND GONE ASTRAY. YES, MAN WAS AN EXPERIMENT. ALAS, MUCH IGNORANCE AND ERROR HAS BECOME BODY IN US! NOT ONLY THE REASON OF MILLENNIA – THE MADNESS OF MILLENNIA TOO BREAKS OUT IN US. IT IS DANGEROUS TO BE AN HEIR. WE ARE STILL FIGHTING STEP BY STEP WITH THE GIANT CHANCE, AND HITHERTO THE SENSELESS, THE MEANINGLESS, HAS STILL RULED OVER MANKIND. MAY YOUR SPIRIT AND YOUR VIRTUE SERVE THE MEANING OF THE EARTH, MY BROTHERS: AND MAY THE VALUE OF ALL THINGS BE FIXED ANEW BY YOU. TO THAT END YOU SHOULD BE FIGHTERS! TO THAT END YOU SHOULD BE CREATORS! THE BODY PURIFIES ITSELF THROUGH KNOWLEDGE; EXPERIMENTING WITH KNOWLEDGE IT ELEVATES ITSELF.... at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 19: Of the bestowing virtue, part 3
    Zarathustra, A God That Can Dance Chapter 19: Of the bestowing virtue, part 3, WHEN ZARATHUSTRA HAD SAID THESE WORDS HE PAUSED LIKE ONE WHO HAS NOT SAID HIS LAST WORD; LONG HE BALANCED THE STAFF DOUBTFULLY IN HIS HAND. AT LAST HE SPOKE THUS, AND HIS VOICE WAS DIFFERENT: I NOWGO AWAY ALONE, MY DISCIPLES! YOU TOO NOWGO AWAY AND BE ALONE! SO I WILL HAVE IT. TRULY, I ADVISE YOU: GO AWAY FROM ME AND GUARD YOURSELVES AGAINST ZARATHUSTRA! AND BETTER STILL: BE ASHAMED OF HIM! PERHAPS HE HAS DECEIVED YOU. THE MAN OF KNOWLEDGE MUST BE ABLE NOT ONLY TO LOVE HIS ENEMIES BUT ALSO TO HATE HIS FRIENDS. ONE REPAYS A TEACHER BADLY IF ONE REMAINS ONLY A PUPIL. AND WHY, THEN, SHOULD YOU NOT PLUCK AT MY LAURELS? YOU RESPECT ME; BUT HOW IF ONE DAY YOUR RESPECT SHOULD TUMBLE? TAKE CARE THAT A FALLING STATUE DOES NOT STRIKE YOU DEAD! at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 20: On the blissful islands
    Zarathustra, A God That Can Dance Chapter 20: On the blissful islands, ZARATHUSTRA HAS RETURNED TO THE MOUNTAINS WHERE HE LIVES A SOLITARY EXISTENCE FOR MANY YEARS – UNTIL ONE MORNING HE HAS A DREAM. FILLED WITH NEW RESOLVE AND AN OVERWHELMING DESIRE TO SHARE HIS WORDS WITH HIS FRIENDS, ZARATHUSTRA SPEAKS THUS: BEHOLD, WHAT ABUNDANCE IS AROUND US! AND IT IS FINE TO GAZE OUT UPON DISTANT SEAS FROM THE MIDST OF SUPERFLUITY. ONCE YOU SAID ‘GOD’ WHEN YOU GAZED UPON DISTANT SEAS; BUT NOW I HAVE TAUGHT YOU TO SAY ‘SUPERMAN’. GOD IS A SUPPOSITION; BUT I WANT YOUR SUPPOSING TO REACH NO FURTHER THAN YOUR CREATING WILL. COULD YOU CREATE A GOD? – SO BE SILENT ABOUT ALL GODS! BUT YOU COULD SURELY CREATE THE SUPERMAN. PERHAPS NOT YOU YOURSELVES, MY BROTHERS! BUT YOU COULD TRANSFORM YOURSELVES INTO FOREFATHERS AND ANCESTORS OF THE SUPERMAN: AND LET THIS BE YOUR FINEST CREATING! at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 21: Of the compassionate
    Zarathustra, A God That Can Dance Chapter 21: Of the compassionate, AS LONG AS MEN HAVE EXISTED, MAN HAS ENJOYED HIMSELF TOO LITTLE: THAT ALONE, MY BROTHERS, IS OUR ORIGINAL SIN! AND IF WE LEARN BETTER TO ENJOY OURSELVES, WE BEST UNLEARN HOW TO DO HARM TO OTHERS AND TO CONTRIVE HARM. THEREFORE I WASH MY HAND WHEN IT HAS HELPED A SUFFERER, THEREFORE I WIPE MY SOUL CLEAN AS WELL. FOR I SAWTHE SUFFERER SUFFER, AND BECAUSE I SAWIT IWAS ASHAMED ON ACCOUNT OF HIS SHAME; AND WHEN I HELPED HIM, THEN I SORELY INJURED HIS PRIDE.... ‘BE RESERVED IN ACCEPTING! HONOUR A MAN BY ACCEPTING FROM HIM!’ – THUS I ADVISE THOSE WHO HAVE NOTHING TO GIVE. I, HOWEVER, AM A GIVER: I GIVE GLADLY AS A FRIEND TO FRIENDS. BUT STRANGERS AND THE POOR MAY PLUCK THE FRUIT FROM MY TREE FOR THEMSELVES: IT CAUSES LESS SHAME THAT WAY.... AND WE ARE THE MOST UNFAIR, NOT TOWARDS HIM WHOM WE DO NOT LIKE, BUT TOWARDS HIM FOR WHOM WE FEEL NOTHING AT ALL at energyenhancement.org

  • Zarathustra, A God That Can Dance Chapter 22: Of the priests
    Zarathustra, A God That Can Dance Chapter 22: Of the priests, AND ONE DAY ZARATHUSTRA MADE A SIGN TO HIS DISCIPLES AND SPOKE THESE WORDS TO THEM: HERE ARE PRIESTS: AND ALTHOUGH THEY ARE MY ENEMIES, PASS THEM BY QUIETLY AND WITH SLEEPING SWORDS!... THEY ARE BAD ENEMIES: NOTHING IS MORE REVENGEFUL THAN THEIR HUMILITY. AND HE WHO TOUCHES THEM IS EASILY DEFILED.... HE WHOM THEY CALL REDEEMER HAS CAST THEM INTO BONDAGE – INTO THE BONDAGE OF FALSE VALUES AND FALSE SCRIPTURES! AH, THAT SOMEONE WOULD REDEEM THEM FROM THEIR REDEEMER!... OH, JUST LOOK AT THESE HUTS THAT THESE PRIESTS HAVE BUILT THEMSELVES. CHURCHES THEY CALL THEIR SWEETSMELLING CAVES! OH THIS COUNTERFEIT LIGHT! OH THIS MUSTY AIR! HERE, WHERE THE SOUL MAY NOT FLY UP TO ITS HEIGHT! at energyenhancement.org
  • Zarathustra, A God That Can Dance Chapter 23: The night song
    Zarathustra, A God That Can Dance Chapter 23: The night song, IT IS NIGHT: NOW DO ALL LEAPING FOUNTAINS SPEAK LOUDER. AND MY SOUL TOO IS A LEAPING FOUNTAIN. IT IS NIGHT: ONLY NOW DO ALL SONGS OF LOVERS AWAKEN. AND MY SOUL TOO IS THE SONG OF A LOVER. SOMETHING UNQUENCHED, UNQUENCHABLE, IS IN ME, THAT WANTS TO SPEAK OUT. A CRAVING FOR LOVE IS IN ME, THAT ITSELF SPEAKS THE LANGUAGE OF LOVE. LIGHT AM I: AH, THAT I WERE NIGHT! BUT THIS IS MY SOLITUDE, THAT I AM GIRDED ROUND WITH LIGHT.... I LIVE IN MY OWN LIGHT, I DRINK BACK INTO MYSELF THE FLAMES THAT BREAK FROM ME. I DO NOT KNOWTHE JOY OF THE RECEIVER; AND I HAVE OFTEN DREAMED THAT STEALING MUST BE MORE BLESSED THAN RECEIVING. IT IS MY POVERTY THAT MY HAND NEVER RESTS FROM GIVING; IT IS MY ENVY THAT I SEE EXPECTANT EYES AND ILLUMINED NIGHTS OF DESIRE.... at energyenhancement.org

 

 

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