AND THERE IS BLISS.
FORGO THE FIRST TO POSSESS THE SECOND.
Osho - Meditate over it as deeply as possible, because it contains one of the most fundamental truths. These four words will have to be understood, pondered over. The first is pleasure, the second, happiness; the third is joy, and the fourth is bliss.
Pleasure is physical, physiological. Pleasure is the
most superficial thing in life; it is titillation. It can be sexual, it
can be of other senses, it can become an obsession with food, but it is
rooted in the body. The body is your periphery, your circumference; it
is not your center. And to live on the circumference is to live on the
mercy of all kinds of things that go on happening around you. The man
who seeks pleasure remains at the mercy of accidents.
If food is pleasure, what actually is being enjoyed?
-- just the taste! For a moment, when the food passes your taste buds on
the tongue, you feel a sensation which you interpret as pleasure. It is
your interpretation. Today it may look like pleasure and tomorrow it may
not look like pleasure. If you go on eating the same food every day your
buds on the tongue will become nonresponsive to it. Soon you will be fed
up with it -- that's how people become fed up.
Just as leaves grow on the trees, desires and hopes
grow in the mind. You wanted a new house and now you have it -- and
where is the pleasure? Just for the moment it was there, when you
achieved your goal. Once you have achieved your goal, your mind is no
longer interested in it; it has already started spinning new webs of
desire. It has already started thinking of other, bigger houses. And
this is so about everything.
And it is a complex phenomenon. You are not the only one who is seeking pleasure; millions of people just like you are seeking the same pleasures. Hence there is great struggle, competition, violence, war. All have become enemies to each other because they are all seeking the same goal, and they all can't have it; hence the struggle has to be total. You have to risk all -- for nothing, because when you gain, you gain nothing, and your whole life is wasted in this struggle. A life which might have been a celebration becomes a long, drawn out, unnecessary struggle.
When you are so much after pleasure you cannot love, because the man who seeks pleasure uses the other as a means. And to use the other as a means is one of the most immoral acts possible, because each being is an end unto himself, you cannot use the other as a means. But in pleasure-seeking you have to use the other as a means. You become cunning because it is such a struggle. If you are not cunning you will be deceived, and before others deceive you, you have to deceive them.
Machiavelli has advised pleasure-seekers that the best way of defense is to attack. Never wait for the other to attack you; that may be too late. Before the other attacks you, you attack him! That is the best way of defense. And this is being followed, whether you know Machiavelli or not.
This is something very strange: people know about Christ, about Buddha, about Mohammed, about Krishna; nobody follows them. People don't know much about Chanakya and Machiavelli, but people follow them -- as if Machiavelli and Chanakya are very close to your heart! You need not read them, you are already following them. Your whole society is based on Machiavellian principles; that's what the whole political game is all about. Before somebody snatches anything from you, snatch it from the other. Be always on guard. Naturally, if you are always on guard you will be tense, anxious, worried. And the struggle IS such and it is constant. You are one, and the enemies are millions.
For example, if in India you want to become the prime minister, then millions of people, who also want to become the prime minister, are your enemies. And who does not want to become the prime minister? One may say, one may not say. So everyone is against
you and you are against everybody else. This small life of seventy, eighty years, will be wasted into some utterly futile effort. Pleasure is not and cannot be the goal of life. The second word to be understood is happiness. Happiness is psychological, pleasure is physiological. Happiness is a little better, a little more refined, a little higher, but not very much different from pleasure. You can say that pleasure is a lower kind of happiness and happiness is a little higher kind of pleasure -- two sides of the same coin.
Pleasure is a little primitive, animal; happiness is a little more cultured, a little more human -- but it is the same game played in the world of the mind. You are not so much concerned with physiological sensations; you are much more concerned with psychological sensations. But basically they are not different; hence Buddha has not talked about four words, he has talked about only two.
The third is joy; joy is spiritual. It is different, totally different from pleasure, happiness. It has nothing to do with the other; it is inner. It is not dependent on circumstances; it is your own. It is not a titillation produced by things; it is a state of peace, of silence, a meditative state. It is spiritual.
But Buddha has not talked about joy either, because there is still one thing that goes beyond joy. He calls it bliss. Bliss is total. It is neither physiological nor psychological nor spiritual. It knows no division, it is indivisible. It is total in one sense and transcendental in another sense. Buddha only talks about two words. The first is pleasure; it includes happiness. The second is bliss; it includes joy.
Bliss means you have reached to the very innermost core of your being. It belongs to the ultimate depth of your being where even the ego is no more, where only silence prevails; you have disappeared. In joy you are a little bit, but in bliss you are not. The ego has dissolved; it is a state of nonbeing. Buddha calls it nirvana. Nirvana means you have ceased to be; you are just an infinite emptiness like the sky. And the moment you are that infinity, you become full of the stars, and a totally new life begins. You are reborn.
Pleasure is momentary, of time, for the time being; bliss is nontemporal, timeless. Pleasure begins and ends; bliss abides forever. Pleasure comes and goes; bliss never comes, never goes -- it is already there in the innermost core of your being. Pleasure has to be snatched away from the other; you become either a beggar or a thief. Bliss makes you a master. Bliss is not something that you invent but something that you discover. Bliss is your innermost nature. It has been there since the very beginning, you just have not looked at it, you have taken it for granted. You don't look inwards. This is the only misery of man: that he goes on looking outwards, seeking and searching. And you cannot find it in the outside because it is not there.
One evening, Rabiya was searching for something on the
street in front of her small hut. The sun was setting; slowly slowly
darkness was descending. A few people gathered. They asked the old woman
-- she was a famous Sufi mystic -- "What are you doing? What have you
lost? What are you searching for?"
The people said, "Now the sun is setting and it will
be very difficult to find the needle, but we will help you. Where
exactly has it fallen? -- because the road is big and the needle is so
small. If we know the exact place it will be easier to find it."
Rabiya called them and said, "Listen! That's exactly what you are doing; I was just following your example. You go on seeking bliss in the outside world without asking the first and primary question: Where have you lost it? And I tell you, you have lost it inside. You are looking for it on the outside, for the simple, logical reason that your senses open outwards -- there is a little more light. Your eyes look outwards, your ears hear outwards, your hands reach outwards; that's the simple reason why you are searching there. Otherwise, I tell you, you have not lost it outside -- and I tell you on my own authority. I have also searched on the outside for many, many lives, and the day I looked in I was surprised. There was no need to seek and search; it has always been there."
Bliss is your innermost core. Pleasure you have to beg
from others; naturally you become dependent. Bliss makes you a master.
Bliss is not something that happens; it is already the case.
In the East we have always defined the ultimate truth as SAT-CHIT-ANAND. SAT means truth, CHIT means consciousness, ANAND means bliss. They are all three faces of the same reality. This is the true trinity -- not God the Father, and the Son, Jesus Christ, and the Holy Ghost; that is not the true trinity. The true trinity is truth, consciousness, bliss. And they are not separate phenomena, but one energy expressing in three ways, one energy having three faces. Hence in the East we say God is TRIMURTI -- God has three faces. These are the real faces, not Brahma, Vishnu, Mahesh. Those are for the children -- spiritually, metaphysically, for the immature. Brahma, Vishnu, Mahesh: those names are for the beginners.
Truth, consciousness, bliss -- these are the ultimate truths. First comes truth; as you enter in, you become aware of your eternal reality: sat, truth. As you go deeper into your reality, into your sat, into your truth, you become aware of consciousness, a tremendous consciousness. All is light, nothing is dark. All is awareness, nothing is unawareness. You are just a flame of consciousness, not even a shadow of unconsciousness anywhere. And when you enter still deeper, then the ultimate core is bliss -- anand.
Buddha says: Forgo everything that you have thought up to now meaningful, significant. Sacrifice everything for this ultimate because this is the only thing that will make you contented, that will make you fulfilled, that will bring spring to your being... and you will blossom into a thousand and one flowers.
Pleasure will keep you a driftwood. Pleasure will make you more and more cunning; it will not give you wisdom. And it will make you more and more a slave; it will not give you the kingdom of God. It will make you more and more calculating, it will make you more and more exploitative. It will make you more and more political, diplomatic. You will start sucking people; that's what people are doing.
The husband says to the wife, "I love you," but in reality he simply uses her. The wife says she loves the husband, but she is simply using him. The husband may be using her as a sexual object and the wife may be using him as a financial security. Pleasure makes everybody cunning, deceptive. And to be cunning is to miss the bliss of being innocent, is to miss the bliss of being a child.
At Lockheed, a part was needed for a new airplane and
an announcement was sent around the world to get the lowest bid. From
Poland came a bid of three thousand dollars. England offered to build
the part for six thousand. The asking price from Israel was nine
thousand. Richardson, the engineer in charge of constructing the new
plane, decided to visit each country to find the reason behind the
disparity of the bids.
Money, power, prestige -- they all make you cunning. Seek pleasure and you will lose your innocence; and to lose your innocence is to lose all. Jesus says: be like a small child, only then can you enter into my kingdom of God. And he is right. But the pleasure-seeker cannot be as innocent as a child. He has to be very clever, very cunning, very political; only then can he succeed in this cut-throat competition that exists all around.
Everybody is at everybody else's throat. You are not
living amongst friends. The world cannot be friendly unless we drop this
idea of competitiveness. But we bring every child.... From the very
beginning we start poisoning every child with this poison of
competitiveness. By the time he will be coming out of the university he
will be completely poisoned. We have hypnotized him with the idea that
he has to fight with others, that life is a survival of the fittest.
Then life can never be a celebration. Then life can never have any kind
of religiousness in it. Then it cannot be pious, holy. Then it cannot
have any quality of sacredness. Then it is all mean, ugly.
Source - Osho Dhammapada Vol 8