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1、Zarathustra: A God That Can DanceCommentaries on Friedrich Nietzsches Thus Spoke ZarathustraTalks given from 26/03/87 pm to 07/04/87 pmEnglish Discourse series23 ChaptersYear published: 1987Zarathustra: A God That Can DanceChapter #1Chapter title: Prologue part 126 March 1987 pm in Chuang Tzu Audito
2、riumArchive code: 8703265ShortTitle: ZARA101Audio: YesVideo: YesLength: 118 minsBELOVED OSHO,PROLOGUE PART 1WHEN 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 I
3、T 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 LIGH
4、T 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 D
5、ISTRIBUTE 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 M
6、EN, 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 AGA
7、IN, AND ZARATHUSTRA WANTS TO BE MAN AGAIN.THUS BEGAN ZARATHUSTRAS 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 bu
8、t 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
9、 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 ones own being. This created a tremendous turmoil in his being. His dreams go as high as the
10、 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 dont breathe - there
11、 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. Th
12、at 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 o
13、nly 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
14、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 c
15、an 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 de
16、scended. 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
17、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 greate
18、st 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 abou
19、t 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 c
20、ome 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
21、 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 onl
22、y 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 ex
23、cept 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: I
24、n 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
25、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 everybodys potential. One just needs a pro
26、vocation, 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, h
27、ave 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
28、 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
29、 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, a
30、nd 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.Zarathustras who
31、le 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 arriv
32、ed. 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.Zarathustras followers can be counted on the f
33、ingers. 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 Jes
34、us 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
35、 all kinds of nonsense for which no proof at all exists, for which they dont 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 bel
36、ieve 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
37、- 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 the West is concerned he chose Jesus Christ as the symbol. He was against these people for the simple reason
38、 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 tha
39、t 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
40、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
41、 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 l
42、ike 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 ab
43、out 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 con
44、densed 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
45、 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
46、 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 sig
47、nificant 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.
48、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 eig
49、hteen 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
