Freedom from Repression

2011-06-28T19:01:00.000-07:00

Should Ratan Tata advise Mukesh Ambani about how to use his wealth?

A couple of days ago famous industrialist Ratan Tata commented about the lavish life style of another billionaire business tycoon Mukesh Ambani quoting his 27 storied Mumbai house viz., Antilla. Tata said that Mukesh Ambani's house Antilla represents the rich Indian's lack of empathy for the poor. His remarks: "The person who lives in there should be concerned about what he sees around him and [asking] can he make a difference. If he is not, then it's sad because this country needs people to allocate some of their enormous wealth to finding ways of mitigating the hardship that people have."

Is Ratan Tata right in his remarks or is he misguided in his judgements? Is he aware about the role of an entrepreneur in an economy or is he ignorant of this basic economic fact? Or is his remarks has some underlying assumptions which make those remarks perfectly apt for Mukesh's lifestyle? Let me deal with these questions one by one. I take two scenarios to carry out my analysis. In first scenario we assume that Mukesh Ambani is an honest entrepreneur and his profit comes from the market competition. In second scenario we assume that, Mukesh is not an honest entrepreneur and his profit comes from his business ties with government officials and his manipulation of the system of State. We see the implications of Ratan Tata's remarks under both these scenarios.

Scene 1: Mukesh is an honest entrepreneur

I first make an assertion and then go onto prove it. If Mukesh is an honest entrepreneur then his profit - which he earned in the market competition - is absolutely legitimate, and if he don't desire to do a philanthropist work then that is his voluntary choice. Ratan Tata has no right whatsoever to advise Mukesh about allocating his honestly hard earned wealth amongst the poor people or to comment on his lavish lifestyle.

As Ludwig von Mises explained, the only way in which an entrepreneur can make profit in the market competition is by serving and fulfilling the most urgent wants of his customers in the best possible way, and that best possible way is of providing top quality goods at the lowest possible price. Only those entrepreneurs succeed and make profit in the market process who can ascertain and fulfill the subjective wants of customers in the best way compared to his counterparts.

By producing and selling top quality goods at a lowest possible price successful entrepreneurs allow even the very poor people to buy his products. By allowing them to buy his products he lifts their standard of living; he lifts them out of their poverty even without raising their nominal meager income. That happens because with the falling prices in the market with the same amount of nominal income people can now buy more goods and services i.e., their real income rises. And no sane person will deny that this is the real way of increasing prosperity in the society; this is the true way of eliminating poverty and lifting the standard of living of millions of poor people.

Philanthropy, about which Ratan Tata is advising Mukesh, will only help poor people in a very short run i.e., for the urgent immediate consumption purposes. Such help to poor people will actually harm them in the long run by making them dependent on such easy free money. It will not cultivate any habit of hard work and independent living in those people. Redistributing the income will only exacerbate the problem of poverty because human nature is such that most people will always prefer the free goods. Such allocation of rich peoples' income will make everyone of us poor too because rich people play an important role of providing essential savings for the economy. And without savings it is impossible to sustain a labor population in present time which is involved in production of intermediate capital goods. And without capital goods it is impossible to increase the future production of final consumption goods, and without that progress (so-called growth) is not possible. Capitalist class - which includes people coming from all strata of society, and not just rich - plays a pivotal role of supplying this saving. If they are forced to allocate their saving to poor people, who will mostly use it for immediate consumption, then society and economy cannot progress and without progress everyone of us will be poor one day for sure.

And people should not forget another vital economic truth that, honest entrepreneur do not become rich by exploiting the public, but they are made rich by their consumers i.e., the same public. Consumers voluntarily buy the products sold by such sellers because they prefer their products over other sellers. And in this process they give their portion of income to these entrepreneurs making them rich in turn. Profit is a signal that the businessman is fulfilling the most urgent wants of his consumers in a best possible way, and that's why he is rich. On the other hand those entrepreneurs who make losses are not fulfilling consumers' wants properly and so they remain poor in turn by going broke! (to deeply understand the beautiful system of profit & loss I will advise my readers to read Mises' wonderful book, Profit and Loss).

So, if Mukesh is an honest entrepreneur then he has all the rights to keep and use his profit in whatever way he wants to.

Scene 2: Mukesh is a dishonest entrepreneur

But, if Mukesh Ambani is a dishonest entrepreneur and his profit comes solely from his friendships with the government bureaucrats and politicians then he has no right whatsoever on his wealth. Profit generated by such dishonest political maneuvering is immoral. In a system of government such businessmen are working not to serve their consumers but only to serve the politicians and bureaucrats who help them in restricting the market competition. They actively lobby government so to establish their monopolies in the market. Through these monopolies then they fleece the consumers. And because their profit depends on exploiting the political system they don't care about their consumers. In fact they go to any length to harm their consumers for making such illegitimate and immoral profits.

This type of system is historically known as 'fascism' and sadly in today's world most of the businessmen, especially the big business houses are making their fat profits by this way only.

If Mukesh Ambani (also Ratan Tata and all others) is doing his business in cahoot with the government officials then his profit is illegitimate. If one day India becomes truly a free country then he should be stripped of his illegal profits (property) and should be convicted and punished for his crimes against the people. He and all such dishonest business tycoons should be incarcerated, may be hanged.

Conclusion

Looking at these economic facts, if Tata and Mukesh both are honest businessmen and they really want to help people of this country then instead of allocating their profit to the poor people they should use that capital in producing top quality goods at the lowest possible price. They should try to provide as many economic goods as possible to people of India through market competition. Tata and Mukesh both can profit by serving the needs of poor people. There exists a thriving market even in remotest rural poor areas of the world as C. K. Prahalad has shown. All capable entrepreneurs (existing and new ones) should provide top quality private schools, hospitals, private roads, electricity, water works, sanitation, home etc. goods in these areas at the lowest possible price. That will be the best possible moral way of making a difference in poor peoples' lives; that is the only way in which these entrepreneurs can help the poor in mitigating their hardships. Allocation/redistribution of wealth will only result in misery for all of us.

1 comments:

kapil69 said...: it's not about being honest/dishonest? it's about show-off lavish life style in a locality which is deprived & it doesn't make sense at all. Every entrepreneur can't be like Bill Gates, i agree & there is no need to be. Ambani can purchase Al Burj or anything like that, nobody will ever comment on that.; May 27, 2011 6:24 AM

Repression in SEX

2010-06-10T23:50:00.000-07:00

Attempts to achieve sexual equality are not unique to present-day Anglo-American society. A brave and fascinating experiment in women's liberation was conducted by the Israelis when they set up their rural communes, the kibbutzim, during the colonization of Palestine in the early part of this century. A central part of their semi-Marxist ideology was the total emancipation of women from all inequalities (sexual, social, economic and intellectual) that had been imposed upon them by traditional society.
According to Israeli Utopian theory, the burden of child-rearing and home-making was the root cause of sex-role differentiation and female inequality. Therefore radical changes in family structure were instituted. Traditional marriage was replaced by a system of cohabitation in which a man and woman were assigned shared sleeping accommodation within the commune but retained their separate names and identities. The children were removed from special contact with their parents and reared with others of the same age in community-run nurseries where they played, ate, slept and were educated. Adults were supposed to think of all the kibbutz children as joint social property and were discouraged from developing particularly close relationships with their own offspring.
Thus freed from the 'domestic yoke', women were expected to engage in agricultural and productive work to the same extent as men, and men were likewise expected to share in traditional female work. Classically feminine clothes, cosmetics, jewellery and hair-styles were rejected. In order to be equals of men, it was thought women would have to look like men as well as share traditionally male roles.
When anthropologists Melford and Audrey Spiro examined the achievements of the kibbutzim in 1950, the experiment appeared to have been largely successful and their preconception of human nature as 'culturally relative' was held to be confirmed. However, in 1975 Melford Spiro returned to the kibbutz for a follow-up study and was surprised to discover that in the intervening quarter-century striking changes had occurred in the domain of marriage, family and sex-roles which 'all but undid the earlier revolution' (Spiro, 1979). The younger generation of women, although raised with unisex models (women driving tractors and men in domestic service occupations) and taught from early childhood that men and women are the same in nature, were now pressing to be allowed fulfilment in the role of mother. 'Women's rights' had taken on almost exactly the reverse meaning to that in our society.
The kibbutz government had become predominantly male, apparently because the women showed little interest in politics, and a traditional division of labour along sexual lines had become established. Men were doing most of the productive work, while women were doing mostly community and service work such as teaching, nursing and housekeeping. Marriage had reverted to its original form, with a full wedding ceremony and celebration, and public displays of attachment and 'ownership'. previously almost taboo, were now commonplace. The units of residence had changed from the group to the married couple, and couples were now claiming and gaining the 'right' to enjoy the company of their own children. Children slept with their own parents and spent a great deal more time with them. Women had also shown a return to traditional 'femininity' in terms of appearance, temperament (empathy and lack of assertiveness) and hobbies. 'In the one place where feminists thought their ideal existed, the feminine mystique is ripening as fast as the corn in the fields' (New York Times, April 1976).
This collapse in what had seemed to be a successful campaign to abolish gender differences might be explained in terms of exposure to outside – for example, city – influences, but on close examination Spiro found this explanation to be unsatisfactory. Studies of play preferences of kibbutz children revealed that the girls most often played 'mother' (bestowing care and affection on a doll or small animal), while the most common game played by boys was imitating animals (not the domestic animals with which they were familiar, but wild and ferocious animals like snakes and wolves). Social learning theory cannot easily explain why girls should adopt a culturally appropriate model (the parenting woman) in their fantasy play, while boys adopt a culturally irrelevant model (wild animals). Biological pre-dispositions towards nurturance and aggression in girls and boys respectively seems far more plausible as an explanation of this difference. A careful examination of evidence like this led Spiro to conclude that the sex-role counter-revolution that he had observed in the modern kibbutz represented a reassertion of nature, rather than conformity induced by reactionary social influences. For a person previously committed to 'cultural relativity theory', this was a considerable turn-about in attitude.
The first sign of a confrontation between nature and ideology in the kibbutz concerned the issue of public nudity. The ideological authorities had early on determined that sexual equality would best be promoted by disregarding all differences in male and female anatomy. Boys and girls in the children's houses were therefore raised in a theoretically 'sex-blind' atmosphere, using the same toilets and showers and dressing in front of each other. This worked perfectly well until the girls reached puberty, at which point (quite spontaneously and contrary to prevailing social attitudes) they developed intense feelings of embarrassment and began to demand privacy. The girls began to rebel actively against these mixed-sex arrangements, refusing to admit boys into the showers with them and undressing with the lights out, or in some private place. For some time the authorities refused to change the system but were eventually convinced that the discomfort of the girls was to be taken seriously, and today most kibbutz high schools have separate bathroom facilities for boys and girls.Again, it is difficult to see how cultural influences could be held responsible for this failure of ideology. Why should shame associated with nudity strike selectively at pubescent girls and not at boys of the same age, or younger girls? The modesty that girls develop at puberty is apparently not due to social guilt induction; much more likely, it is an aspect of the female coyness which is biologically preprogrammed because it served the mating strategy of high partner selectivity and general sexual reserve.

Glenn Wilson, The Great Sex Divide, pp. 63-66. Peter Owen (London) 1989; Scott-Townsend (Washington D.C.) 1992.

Main Directory

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Jesus crucified again in Reagans America

2009-08-24T23:35:00.000-07:00

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FREEDOM, Love and Alone ness

2009-08-14T00:59:00.000-07:00

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OSHO says

2009-08-03T21:53:00.000-07:00

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from SEX to Super consciousness

2009-04-21T05:39:00.000-07:00

Eternal Quest
Religiousness is the last luxury, says Osho. Western psychotherapy helps us adjust so we can live in “normal insanity,” but once all our material needs are fulfilled, something in us still aches for more – for freedom, expansion, bliss. The 120 questions and responses in The Eternal Quest are about this search, with all its peaks and pitfalls. Osho emphasizes how vital it is for us to ask genuine, basic questions if we want real answers, and has a mercilessly compassionate way of dealing with those who have not understood the point. Inspiring, profound and playful, this book covers everything from the science behind OSHO Dynamic Meditation to why we suffer in love and life.

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suppression

2009-04-13T20:08:00.000-07:00

Osho on Suppression or Transformation of Sexual Energy

Question: Beloved Master, When do I know if my sexual energy is transformed or just repressed?
Osho: It will not be difficult. It will be the simplest thing to know. When sexual energy is repressed you will have sexual dreams, you will have sexual fantasies -- you cannot avoid them. When sex energy is transformed, you will not have any sexual dreams, you will not have any sexual fantasies. This is the simple criterion.

I will end with a small story....
In Gautam Buddha's time there was one beautiful woman -- she was a prostitute, Amrapali. One Buddhist monk was just going to beg when Amrapali saw him. She was simply amazed because kings have been at her door, princes, rich people, famous people from all walks of life. But she had never seen such a beautiful person -- and he was a monk, a beggar with a begging bowl. She was going on her golden chariot to her garden. She told the bhikkhu, "If you don't mind, you can sit with me on the chariot and I will lead you wherever you want."

She was not thinking that the bhikkhu would be ready to do it, because it was known that Buddha did not allow his bhikkhus to talk to women, or to touch any woman. And to ask him to sit on a golden chariot in the open street where there were thousands of people, hundreds of other bhikkhus, other monks...She was not hoping that he would accept the invitation, but he said, "That's good," and he climbed on the chariot and sat by her side. It was a scene. She was one of the wealthiest women the world had known.

The world knows only two women -- one in the West, Cleopatra, and one in the East, Amrapali -- who are thought to be the world's most beautiful women. And a bhikkhu with a begging bowl...!A crowd was following the chariot, "What is going on there? Nobody has ever heard..."
And then the bhikkhu said, "My camp has come. Thank you for your being so kind to a poor man. You can drop me here."

But Amrapali said, "From tomorrow, the rainy season is going to be here." In the rainy season the bhikkhus, the monks, don't move. They stay in one place -- only for the rainy season. The remaining months they are always on the move from one village to another village. "From tomorrow, the rainy season is going to begin. I invite you to stay with me. You can ask your master."

He said, "Jolly good, I will ask the master. And I don't see that he will object, because I know him -- he knows me, and he knows me more than I know him."
But before he reached, many others had reached and complained that the man had broken the discipline, the prestige, the respectability... that the man should be expelled immediately. The bhikkhu came -- Buddha asked him, "What happened?"

He told the whole thing and he said, "The woman has asked me to stay with her for the coming four months' rainy season. And I have said to her, `As I know my master I don't think there is any problem, and my master knows me better than I know him.' So what do you say?"
There were ten thousand monks, and there was pindrop silence. Gautam Buddha said, "You can accept her invitation."

It was a shock. People were thinking he would be expelled, and he was being rewarded! But what could they do. They said, "Just wait. After four months Buddha will see that he has committed a grave mistake. That young man will be corrupted in that place, in a prostitute's house. Have you ever heard of a monk staying for four months...?"

The man stayed for four months, and every day rumors were coming that "this is going wrong" and "that is going wrong." And Buddha said, "Just wait, let him come. I know he is a man who can be trusted. Whatever happens he will tell himself. I don't have to depend on rumors." And when the monk came, Amrapali was with him. He touched Buddha's feet and said, "Amrapali wants to be initiated."

Buddha said, "Look, about all these rumors... When a real meditator goes to a prostitute, the prostitute has to change into a meditator. When a repressed person who has all the sexuality and is sitting on a volcano goes to a prostitute, he falls down. He was already waiting for it -- not even a prostitute was needed. Any woman would have done that."

The question is saying that all the religions have taught you to repress your sexual energy,and they have created repressed people all around. And those repressed people are very angry with me for the simple reason that I am saying repression is not going to help you.The energy has to be transformed, otherwise the energy will drag you down more into darkness than towards light.

Do not repress anything.
Whatever is natural is good. Whatever is natural is to be accepted with totality. You have to do just one thing: don't be against nature but just be a watcher. Just remain a witness in everything, whether it is eating, whether it is walking, whether it is making love... just remain a witness and you will be surprised. Witnessing is an absolute guarantee of transformation, and you will see the difference. You won't have any sexual dreams, you won't have any sexual fantasies. And if you repress, then you are going to be in trouble.

Even Mahatma Gandhi, who was repressing his sexuality, at the age of seventy years was having nocturnal emissions. It is ugly. But I am grateful to him because he was truthful. He at least accepted it. Your so-called saints will not accept it. Repression will show itself -- there is no doubt about it. Some day or other it will bring sex to your mind, either waking or sleeping.

But if the energy is transformed then you will have a radiance, a glow, a certain light around you, a certain silence surrounding you; a blissfulness, a coolness that not only you will feel but those who are open also will feel. If you just pass by their side they will feel that not only a person has passed but a phenomenon has passed. Something of your inner core will have touched them. Some music is bound to be heard by those who have ears. And as far as you are concerned there is an absolute distinction: you won't have any ideas, waking or sleeping, about sex.

Source: from book "The Sword and the Lotus " by Osho

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all about OSHO the man, his followers called him BHAGWAN

2009-04-13T18:43:00.000-07:00

Osho

From Wikipedia, the free encyclopedia

This article is about Indian mystic Osho. For other uses, see Osho (disambiguation).

Osho
Osho ("Rajneesh" Chandra Mohan Jain, रजनीश चन्द्र मोहन जैन)
Born	11 December 1931 Kuchwada, India
Died	19 January 1990 (aged 58) Pune, India
Nationality	Indian
Movement	Jivan Jagruti Andolan; Neo-sannyas
Works	From Sex to Superconsciousness My Way, the Way of the White Clouds The Book of Secrets
Influenced by	Gautama Buddha Lao Tse Mahavira G. I. Gurdjieff
Influenced	Peter Sloterdijk

"Rajneesh" Chandra Mohan Jain (Hindi: रजनीश चन्द्र मोहन जैन) (December 11, 1931 – January 19, 1990), also known as Acharya Rajneesh from the 1960s onwards, calling himself Bhagwan Shree Rajneesh during the 1970s and 1980s and taking the name Osho in 1989, was an Indian mystic and spiritual teacher.

A professor of philosophy, he travelled throughout India in the 1960s as a public speaker, raising controversy by speaking against socialism, Mahatma Gandhi, and institutionalised religion. He advocated a more open attitude towards sexuality, a stance that earned him the sobriquet "sex guru" in the Indian and later the international press.^[1] In 1970, he settled for a while in Mumbai(Bombay). He began initiating disciples (known as neo-sannyasins) and took on the role of a spiritual teacher. In his discourses, he reinterpreted writings of religious traditions, mystics and philosophers from around the world. Moving to Pune (Poona) in 1974, he established an ashramthat attracted increasing numbers of Westerners. The ashram offered therapies derived from theHuman Potential Movement to its Western audience and made news in India and abroad, chiefly because of its permissive climate and Osho's provocative lectures. By the end of the 1970s, there were mounting tensions with the Indian government and the surrounding society.

In 1981, Osho relocated to the United States, and his followers established an intentional community, later known as Rajneeshpuram, in the state of Oregon. Within a year, the leadership of the commune became embroiled in a conflict with local residents, primarily over land use, which was marked by bitter hostility on both sides. In this period Osho attracted notoriety for his large collection of Rolls-Royce motorcars. The Oregon commune collapsed in 1985, when Osho revealed that the commune leadership had committed a number of serious crimes, including abioterror attack on the citizens of The Dalles. Shortly after, Osho was arrested and charged with immigration violations. He was deported from the United States in accordance with a plea bargain.^[2]^[3]^[4] Following an enforced world tour during which twenty-one countries denied him entry, Osho returned to Pune, where he died in 1990. His ashram is today known as the Osho International Meditation Resort.

Osho's syncretic teachings emphasise the importance of meditation, awareness, love, celebration,creativity and humour – qualities that he viewed as being suppressed by adherence to static belief systems, religious tradition and socialisation. His teachings have had a notable impact on Western New Age thought,^[5]^[6] and their popularity has increased markedly since his death.^[7]^[8]

Meditation

2009-04-13T18:25:00.001-07:00




		If you want to live a more fulfilled life, first you will want to know your potential, who you really are.Meditation is the route to that knowing. It is the methodology of the science of awareness. The beauty of the inner science is that it enables whoever wants to explore and to experiment within, to do so alone. This eliminates dependence on an outer authority, the need to be affiliated with any organization and the obligation to accept a certain ideology. Once you understand the steps, you walk the walk in your own, individual way.		Many meditative techniques require one to sit still and silent. But for most of us accumulated stress in our bodymind makes that difficult. Before we can hope to access our inner powerhouse of consciousness, we need to let go of our tensions. Osho Active Meditations have been scientifically designed by Osho over a period of time to enable us to consciously express and experience repressed feelings and emotions, and learn the knack of watching our habitual patterns in a new way. But what is meditation exactly? And how to get started? Some of the meditations have streaming audio and video demonstrations.

			DYNAMIC MEDITATION Recommended to be done in the morning, this hour-long method is a powerful way to kick-start your day. It provides an outlet for tension and withheld emotions as well as being a great energy-booster!

			KUNDALINI MEDITATION Known as the “sister meditation” to Dynamic, with four stages of fifteen minutes each this method is a gentle yet effective way to release all the accumulated stress of your day.

			NATARAJ MEDITATION Dance, giving it all you have got, is an easy and natural way to turn in. This method has three stages, and lasts a total of sixty-five minutes.

			NADABRAHMA MEDITATION A sitting method, that is one-hour long, in which humming and hand movements create an inner balance and stillness.

			GOURISHANKAR MEDITATION A one-hour nighttime meditation, which includes a breathing technique, gazing softly at a light and gentle body movements.

			MANDALA MEDITATION Mandala means circle. Every circle contains a center. The aim of this technique is to create a circle of energy so that centering results naturally. At the end, one is left in absolute stillness, absolute silence.

			WHIRLING MEDITATION "Sufi whirling is one of the most ancient techniques, one of the most forceful. It is so deep that even a single experience can make you totally different. Whirl with open eyes, just like small children go on twirling, as if your inner being has become a center and your whole body has become a wheel, moving, a potter’s wheel, moving. You are in the center, but the whole body is moving."

			THE ART OF LISTENING The Osho audio talks are keys to understanding silence. For the first time in history, talking is used to provide an experience of listening, not to gain knowledge but to directly experience one’s own center of stillness, silence and relaxed awareness.

			GIBBERISH and LET-GO A method of release using sound and body movement, Gibberish has been described by Osho as “one of the most scientific ways to clean your mind.” It is followed by a guided relaxation into a state of complete let-go.

OTHER METHODS

			If you would like to try out a whole variety of other techniques to incorporate into your day, make a point of reading the Meditation of the Week.

			Meditation for Busy People is another resource.

			Unable to practice the active meditations? Here are two passive techniques that can be done even if sick in bed.

TOOL KIT

			MEDITATION MUSIC Music CDs are available for Dynamic, Kundalini, Nataraj, Nadabrahma and Gourishankar meditations.

			FREQUENTLY ASKED QUESTIONS Everything you wanted to know about meditation and were afraid to ask!

			SUGGESTED READING Choose from a selection of titles that specifically address meditation.

			PLACES TO MEDITATE You can bring meditation into your daily life anywhere, anytime. Your own home may be the best place to practice particular techniques. A visit to the Osho Meditation Resort can also provide an invaluable and in-depth experience, while another option is see if there is a facility in a city near you.

ARTICLES

			For your interest we provide a series of changing articles on aspects of meditation — some by professionals, doctors or scientists, for example; on health; and on meditators’ personal experiences.

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Joy

2009-04-13T18:11:00.000-07:00

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Welcome to Freedom

2009-04-13T18:07:00.001-07:00

FREEDOM from SEX ...

2009-04-02T11:40:00.000-07:00

Health Benefits of Semen

March 10, 2007 by

Donna Talarico

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Several Studies Claim Man-juice Can Fight Depression, High Blood Pressure

There have been many studies on the benefits of sex. Aside from being a pleasurable experience, sex is said to boost the immune system among many other health-related pluses. However, more specifically semen has its benefits too.

Semen Could Be an Antidepressant

A study at the State University of New York at Albany says there is a positive correlation between unprotected sex and lower depression rates, according to an MSNBC article. While the

article and researchers do not condone unprotected sex (the article in fact has a disclaimer), the results showed that females who had sex without a condom had lowerdepression levels by those who used them during sexual encounters, or abstained from sex.

The SUNY-Albany study says that semen contains components that can relieve stress and lower depression, and also that the vagina absorbs these components and they can be detected in the bloodstream a few hours after sex.

Looking further into this claim, this AC writer found a Gallup study which revealed similar results. The Gallup researcher measured emotional benefits of semen by dividing 293 female students into groups based on how often their partners used condoms. Then, he administered the BeckDepression Inventory to assess their emotional well-being. Those scoring under 17 on emotional inventory are considered mentally sound.

The results? Gallup found that women who never used condoms scored 8 on the Beck scale; women who used them intermittently scored 10.5; women who frequently used protection came in at 15; and those who swore by condoms scored 11.3.

The Rockall Times in the UK published a story about a similar study, citing that the scientists pushed the results of the study on female coworkers, resulting in increased morale in the research facility. In fact, the study group plans to air television ads promoting semen's benefits.

So, if one is with a partner they can trust, perhaps in a monogamous relationship reaping the benefits of semen could make one happier-and not just because they are 'getting some.'

Semen Can Lower Blood Pressure

tantric sex

2009-04-02T10:52:00.000-07:00

Tantra

From Wikipedia, the free encyclopedia

This article is an overview of Tantra and an in-depth look at Tantra as a religious, philosophical and magical movement in Hinduism. For an in-depth look at Tantric Buddhism, please see Vajrayana. For more information about the Hindu sacred texts classified as Tantras, seeTantras.

It has been suggested that some content from this article or section be split into a separate article entitled Tantra in Hinduism. (Discuss)

The Sri Yantra

Tantra (Sanskrit: तन्त्र; "weave" denoting continuity), ^[1] (anglicised tantricism or tantrism) or tantram(Sanskrit: तन्त्र) is a religious philosophy according to which Shakti is usually the main deity worshipped, and the universe is regarded as the divine play of shakti and shiva.^[2] The word Tantra also applies to any of the scriptures commonly identified with the worship of Shakti.^[2] Tantra deals primarily with spiritual practices and ritual forms of worship, which aim at liberation from ignorance and rebirth.^[2] The tantric movement has influenced the Hindu, Bön, Buddhist, and Jain religious traditions. Tantra in its various forms has existed in India, Nepal, China, Japan, Tibet, Korea, Cambodia, Burma, Indonesia and Mongolia.^[3]Although he cautions against attempting a rigorous definition of tantra, David Gordon White offers the following definition:

Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the Godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the humanmicrocosm, in creative and emancipatory ways.^[4]

sacred loving, sex for the soul

OSHO Communities

2009-04-01T20:26:00.000-07:00

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OSHO discourse

2008-05-12T05:49:00.000-07:00

ill I" , ql.l"I\' 0/ defining it, the mind will be capable of " III, , .1,IIl1llng it. It is not something happening in the ill' 1111,"1 rhe happening is just like death happens to

Beloved Osho,

. , II,IPP 'n in life, it happens to life. Meditation is just il, III tile lI11nd, as death is to life. We can say that medita, .1. . I" 1 d 'ath - not physical but psychic. The deeper the i111 .II \"P 'f i. the possibility to be reborn. When there is I ".I. "t h, you will be reborn physically. But as far as you are III' .I lIothing will have happened at all, nothing. You will I III I hI ',1111 - the same continuity, the same old one.
III' dcc'p 'I' the death, the deeper is the resurrection. If you die I ,11..111 I" lIy, if the mind dies, then you are reborn. And this reII tll I', 1I0t just like physical rebirth. ., because then the body is re1'1 I' , .I, ,I n 'w one replaces it. But when there is a mental, psychic ,I. 'Ih, Ih· mind is not replaced. Consciousness remains without ii" 11I11Id.
, 0 meditation is con.sciousness without the mind - an open sky '1lilOut any walls around it. We can destroy the walls of this house, hilt not the room, because 'room' means nothing but space. So now II, ' room will be the roomness. The room will be there under the 01' 'n sky. Of course you will no longer see it as the room, because Jl w you cannot define it, it has become one with the sky. But the foom is there more than before, only the walls are not. So if you define the room as the room ness, the emptiness between the walls, then without the walls the room will still be there. It will have become greater, infinite. So as th<. mind dies - when I say the mind dies, I only mean the walls of the mind - the emptiness within this space remains, becomes greater. That is consciousness. How does meditation really work? How can olle achieve II constant meditative state? And in what way does kunda/illi practice relate to meditation7 MEDITATION IS AN adventure, an adventure into till' III known -- the greatest adventure that the human 11111111 can take. And by adventure I mean that you cannot I" cultivated in it. First, you cannot know anything beforeh.llul Unless you know it, you cannot know it. Everything said ultim t('1 means nothing: truth remains unsaid. Much has been said, mUl h has been said about nothing; however, not a single word of truth has been uttered. Unless you know it, you cannot know it. Hut something about it can be indicated. It will never be to the point, it cannot be. Th· nature of the thing is such that this is impossible. You cannot say that this is meditation. All that is possible is to say that this is not meditation, this is ;lot meditation, that is not meditation. The remaining is. And the remaining is left unindicated. There are many reasons for it. Meditation is something greater than the mind. It is not something which happens in the mind. It is something which happens to the mind, not in the mind; otherwise 108 109 I Am the Gate The Greatest Adventure Make a distinction: I call the emptine ~ willi II and the walls around it the mind. Or you i:l11 ....1 II Iii with a small '.m' dies, mind with a capital 'M' got", 1111 II I is not your mind, it cannot be yours. If these wall"'.I1t II I room will not be mind. The room will be th r " IIIIt II mind, because mind can only be the walls, mind 1.111 11111 limitations. This pure emptiness cannot be mind. So tI,. II I with a small 'm' dies, and the mind with a capital 'M' I. tll' I are not there. And you are not replaced by any oth .\ 11111111 , not repiaced at all. Meditation is a subtle death - a deep death of y II, VII'" Ii your ego, of all that makes you defined. But that whit" 1 remains. That is pure consciousness. So firstly, the walls of the mind, the mental proce s ...., .111 I meditation. They are the obstacles. What are walls o( thl 1111" How has the mind defined itself? How has it become I 1111111 I thing? Where are the boundaries, the walls, due to which till" '"111.1 has become separated from the Mind? There are three things: the first is memory. The greater P,li t III the mind is memory. And this ~emory is a long one, it goes hili I to all the infinite lives that you have lived. The mind accumul.lll everything, not only that which you have collected consciou,ly When you arc asleep the mind is collecting. Even when you are III a coma, completely unconscious, the mind is collecting. The mind goes on collecting, nothing escapes it. The unconscious mind is a great Chinese wall of memories - a very long one. This memory is not only a part of your brain, but in fact a part of each and every cell of your being, of each and every cell of your body. That is why twenty-four cells from the male and twenty-four t II, I, lIl.d . begin to create you. They have a built-in II" \' h.lvl· a built-in memory. One day we will be capable II ,1t.11 type of a nose you will have even when you are 11111. till" first day. The new egg will indicate what type of ill h.lve, how great will be your age, how much intelliI,,, '"I1'h ego. I I ",.I,"ple-Iooking cell is as complex as you are. It is all the I 0' I" III the whole race; it carries on the collective mind. And I '1111 ...nul, your ego, your mind, penetrates into it. So the I I,,\,. 1[<., memories, and your mind has its own memories. You II III'Moads - a mind with so many memories, and a body with III,IIIV memories of the whole collective race, the whole collec1I1111d, Bodily memories are stronger than the mind, so you .IY', ,re a victim to them. Howsoever you may think against I,. ,", when the moment comes the body wins. Your mind is nothIII h ·fore it, because it is a racial mind. That is why all the 1,llgll)nS fell in a trap when they began to fight the body. You . ,IIlnot fight it. If you begin to fight it, you will only be wasting YOllr life. You cannot fight with the body because, in fact, it is the race 11 t only the race, it is the whole history of the being itself. Things HO on living in you; everything that has existed goes on living in you body. Your own self carries everything within it. That is why a child in the womb has to pass through all those stages through which the human being passes in evolution. Those nine months in the womb are the whole of evolution compressed. One begins just as an amoeba, the first primitive cell. One begins just in the same situation as the amoeba had to begin in sea water. The womb contains the same chemical conditions as 110 111 I Am the Gate The Greatest Adventure the sea water. The womb water in which the II II same components as the sea water exactly tI In th b . ' 1(' \.11111 e wom , evolutIOn begins again Of I' B . OIIJ\1 II I evo utlOn. ut the whole thing has to be . ' I has a me . gm ag,lIl1, II' III mory, It cannot work otherwise It'll the same process The time '1 . WI H"II 1111 millions of . h' WI I be short. The al1lOe ,. 1 I, ,.I years, t en It was able to come h I This cell this egg cell 'th' h on t e dl \ 1,11111 ifn thos~' ~even days t::lre l:i~1 ~:~;:b~:~ ~:~I:~~~::II I rom mllltons of years, and the same sta . ' 1111'11" compressed evolution, and the cell has a ~es.'It~ese nln 111111111 So in a UI -m progr. III way your body is the whole evoluf I pressed, atomic state the bod h Ion. n VI I " d y as a memory of it ( ) esires or longs to b' d" s own, III . e m me ItatlOn will first h hIS body memory the h . I . I ave to ullde I III. I If ' p YSIO oglCa memory Do t f' h you begin fighting yo k' . no Ig l Willi II U are ta mg the wrong t more and more disturb dB' s epi you will I, Let the body be com ~ t' I e cooperatIve, there is no oth " w.. b pee y at ease Do not etween you and the b d v '. create any l II.. 1111 o y. lour real ftght is t . h h not with the body m b' no WIt t e nod\ emory, ut With ego me your mind. And that is anothe thO mory - your psy'll( not fight with the body. r mg, completely different. So do When we fight with the bod . the mind And 'f b' y, we never have tIme to fight with . I we egm to fight with the b d . '11 on. It will be suicidal it w'll b d . 0 y, It WI go on and , I e estructlve't '11' its own defeat. One is b d b d f ,I WI Just sow seeds of oun to e e eated .] the whole humanity f' h . h - a smg e cell fighting . ' Ig tmg t e whole b . h Impossible. emg as sue i that is So do not take bodily memories as your memories. For example, 112 I Am the Gate 1 Id Ill' II lOry. You can fight with it, but to win win be II ' I Y .11 duous, nearly impossible. If you win, your '111\1 lotal defeat, because if you can win over your , I.Ik 'n a suicidal step. Within ninety days you wiJl lilt' body win not indicate to you that now is the . ,III 0 it is good that you never win over it, otherwise 1111111,\1. Then between you and your body memories 11\1" 110 bridge. That is the only way to win - but you are 11111111 I (',Illy, you are going to murder yourself. tilt I' .II" methods which can break the bridge between you I 111\1 hody. There are methods, so many hatha yoga methods I, I~ \ It ' bridge. The body goes on crying hunger, hunger, III I I hut you never know, the bridge is broken. The body goes . 1.111 you never know about it, you become insensitive to it. " ilIa tice anything which makes your body or you insensi\w :ause meditation is total sensitivity. It 'n you become meditative, your body win become so sensiII 'c you cannot conceive noW how sensitive the body organs can I" We never hear exactly, we never see exactly - just so-so. You ",1\\ through a garden, you seem to be looking but you just look, you do not see. The eyes have become insensitive, you have been Illo\hting with the eyes. The body has become insensitive, you have been fighting the body. The whole culture is against the body - this whole culture, wherever it is, East or West, it makes no difference. The culture that has developed on this planet is, in a way, diseased. It is against the body, and the body is a great mystery. lf you go against the body, then in a way you have gone against the universe; it is a miniature universe. Your relationship to the universe, your bridge 113 The Greatest Adventure to the universe, your instruments to the univ 'I'o( "' the body. Your body is just a midway station. ' So do not fight with the body. Always mak ,I lie II ,II of what is the body memory and what is th' 111111.1 II Hunger is the body memory, and you can know It 11111 11\ has its own memories also. They are not existential, till 1\ \ survival value, in fact. Body memories have a surviv,1I till that is the basic distinction. If you deny the body m n1(111I II fight against them, you will not survive. But psycholo/I\.II III I ries have no survival value really. They are simply wast· .111 11111111 tion - something which is to be thrown if you have a 11111111 II· it, something which needs to be thrown. You have only hllld. II yourself with it. And these mind memories are long. Whenever you are in anger, there are two possibilities: it 111,1 I" a body memory, it may be a mind memory. A certain di.till\ llilll has to be made between them. If your anger has a survival v Illc II you cannot survive without it, then it has a bodily medium. Bill II your anger has no survival value, then it is just a habit of the milld just a mechanical repetition of the mind. Then it is a milll! memory. You have been angry so many times, it has becom' .1 conditioning with you. Whenever someone just pushes you, ju~t pushes the button, you are angry again. So be aware. One who is never mentally angry, not habitually angry... his bodily anger will have a beauty of its own. It will never be ugly. Then It wtll only mean that someone is living, not dead. But the more you are habitually angry, the less will be your capacity to be bodily angry, and your anger will be just ugly. It will not add anything to you, it will just be disturbing to yourself and to others. We can understand it from another route also, for example, sex. , .,,111 . 1I\1'1II0ry, then it has a survival value. But it an I III II, 1I1l'1I\;1I, just out of habit. Then it has no urvival " 1111' who has become trapped in the habitual pattern, ill \'" 'llllt' an ugly thing. Neither will it have any love, 1111 1,1 I .IIIY beauty. Neither will it have any music, nor will III dl C'P 'r response. The more cerebral the sex, the less I "I wdl h' capable. You will think about it more, and y u I I I" .Ihl· ~o know what it is exactly, what is its deep c;\ I I hI' mind will go on thinking about sex, and the body 111\1 I III follow the mind. And whenever the body follows th . III I till 1\' I~ n-;'ife in it; it is just dragged along as a dead wight. II IIIoIV h' anything - sex or anger or greed. Always mak' a I 1111\ \ IIlII a to whether it has a survival value; then you d not 1\ I III lIght with it. If it is just :'I mental habit, then be aware of i~. 'Iii IIll'ntal memory of all our past actions has become a cond,· 1111111 d thing: you go on repeating them, you act just like a 111.11 hine. Be conscious of this. You will be surprised to know, if dIe', . is no mind in your anger and if it is just a total response to a llllation with the whole body in it and no mental precondition. IlIg, then there will be no repentance. You have acted totally in th . "'Iwation, as the situation required. Then there need be no repen \, nce at aIL Another thing: when there is no repentance, there will be no psychological accumulation. Nothing will be a habit with you. You need not accumulate anything. Why does the mind nf ed to accu· mulate memories? Because it is not confident whether it can a t totally in a situation. It prepares, it has to go through so many rehearsals. If there is such and such a situation, it is not conftdent of what it will do It must know all of what happened, it must sort 115 t t 4 The Greatest Adventure I Am the Gate things out, it must make programs of wh . partICular situation Th t . h at IS to I1\' dllll' . a IS wythe mind I .lI1d the more it accumul t hI' accumu at~', Ill. Itl· 1\ d a es, t e ess IS your . n the less your capacit t . capacIty to .Il I 1", Y 0 act totally th h 11 ' ded. ' e more t e milld III o act with the body, do not act with . ,(rnnge, like someth' the mInd. This wI/II" lIng never expected f I' . rom the body. Then th " rom a re IglOUS mdll I I ) e act IS Immeasurable th o not let your mind co . Th ,e response: /'. 1"1 Ii II II me In. en there '11 b lCre wi be no mental I . WI e no 111 '111," 'I accumu atlOn the '11 b I 1 act is just over Thing ,re WI e no repCIlI.1I111 . s were such th 't . It'tcd totally with no pa t '. ,e Sl uatlon was su h '1111 V r remaInIng behind S I Oll were total to it 0 h' .' 0 no one can r ')lI III . t erwlse th h ..t 'r n. ' e part t at is withheld rcp("l1 I'h body can act totally; the mind " .t1WtYS divided mind k' . can never act totally. MIlld , wor s In dlchot . S 1IIIId i angry anoth '. omles. 0 one part of th, , er part IS slmultaneo I . III{ to repent. This sho ld I b us Y repentIng or prep I u a so e noted - wh, . oll,lantly against an th ene ler there IS a pal t I' 0 er part, know that . \(' Illlnd, not through th b d you are actIng through ot, l dividedly Th b ed 0 y. The body is always total· it canVI . e 0 y IS Just a flo th ' I 'n you fall in love it' th h w, ere are no divisions. , IS e w ole bod h' h IV' You cannot make any d'" y W IC has fallen in 1.lt thc hands began to f IstlTnchtlon, that the head has fallen or I lOve. e whole bod . . . 11l( an never be totall h' y IS In It. But the / ' y In anyt Ing A pa t f' tl 'Izing, judging c d' r 0 It will always be , omman Ing ap . W lY b '. ' preClatlng. a p-II·t f' II , e sittIng in th h ' ( 0 It WI e c aIr to Judge to cond S III S 'c that some part of y d' emn 0 whenever I our OlIn IS work' lOW t lat you are doing 't b II Ing against the act I cere ra y, mentally. , I" dllll~ '. Ililddy. When you are eating, eat bodily. The II IWIl to top, but the mind never knows. One 1111 , ,11111/\ ilnd another part will go on condemning. ill ~" !III \aying stop, and another part will go on I,,,dy " total, so ask the body. Do not ask the mind II "II III Ilot to eat, to stop or not to stop. Your body I, 'I I Iwed 'd. It has accumulated the wisdom of centuries I Itill" It knows when to stop. "," I ~ tit· mind, ask the body. Rely on the body's wisdom. I, "I I'. IllOre wise than you. That is why animals live more I d'lll \1\, They live more wisely, but, of course, they do not III IIII' moment they think they will be just like us. This is a " ,I, tI'oIt animals can live more wisely than human beings! It 111 "h',lIro. They know nothing, but they go on living more I ,I, I 'It , only ability in which the human being has become III' I. III I'> to interfere with everything. You go on interfering with ,,111 hody. Do not interfere, let the body work. Do not come in its I\', ..nd then you will have a clear distinction of what is mental 1\If 1I101Y and what is body memory.
M 'mory in the body is a help to :survive; mental memory is I IIh,tructive. This mental memory is to be destroyed. When I say I , d(',troyed, I do not mean that you will not remember anything In 1,1 t, when I say to destroy the memory, I mean th3ft you should I not be identified with the memory, you should not become one , I with it. The memory must not be an autonomous affair, it must not perpetuate itself.
It goes on perpetuating itself. You are sitting, and the memory is working. You are sleeping, and the memory is working. You are working, and the memory is working. The memory goes on

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continuously working. What is it doing?
can only desire the same for the futur '. II 1,111 .\,' I can perpetuate and project itself into th· lulull 1\ " should be again, or something that has b TII ·,IHold.! I memory is always weaving a pattern for L1H' II1II11I l' And once you allow it to weave a pattern for YOII, be free. You will always be in a pattern.
That pattern constitutes the wa1l5 around I hi I 1 IJ" consciousness. Before you take one step into lht' lullill II has taken many. The path is not an open path, it 1,,1', I", I imprisonment; the memory is always narrowing it dt 1\\ II III are deceived by it because we think that the mem ty 1'. 11.1""1 to live the future better. It is not helping, it is just h ·Ipllli " make your future the same as the past.
The memory cannot project anything which it has not klltl II I can only project the known - it will project it. Do not lilll 11111' tli trap. Do not allow the mind to project for the future eVI'1l I1I1 I moment. Of course, it will take time to be without this de ,If ti,,"11 arrowed. The route is the same, but the method is different.
Krishnamurti will say, "Do not remember this way, It ill become a tense effort. Just be aware of the totality. Do not t h. If I .
that you are here and he is there. Do not choose. Just let th 'J( I" an all-inclusive awareness. Do not focus it - unfocused awar 'Il( I,' I am speaking; you are sitting; the horn is there; the car i p,"", ing.... Things are - and awareness is unfocused. Do not makt It arrowed, make it unfocused." The route is the same, but till method is quite different.
Tantra used the same method, the same route, in a different way.
It was unimaginable. They used intoxicants - bhang, charas, ganja, wine. And the method was this: take the intoxicant, and be aware. Do not lose awareness. Go on taking the intoxicant, and be aware that you are aware. Do not lose consciousness. There are methods in which no intoxicant will be of any effect, so snake poison was used. The snake is made to bite on the tongue. And when the snake bites on the tongue and you are still aware, only then have you taken the jump - otherwise not. The route is the same, but the method is quite different.
In this Tantra practice, if no intoxicants work and you go on remaining conscious, you behave consciously, then something has

1111 "'I 'lIl111dhing has gone beyond body chemII. ,II' tlll',lIy will affect you. Now you are beyond I,. 1I"-oIIY It; somewhere working in the body, but , . 11111111 touch you.
" 11"lllY routes, and each route can be used with so 1\ Iy III ,thod is not directly concerned with any III , I ~. .1 vehicle which can fly, swim and go on the I'll ., I to. th' need of your personality, the need will II" 1I\llllnd, the route. You may call it a multi method. It is I II I ,1I1110t be direct. I give you the method; your body, , will Hive the route. And the awakened energy can use I.lIltri , Buddhist, Jaina, Gurdjieffian, Sufi...it can use I 'llt. t\lId when I say this, it is not just a hypothesis. When I "'1', I II,lve worked so.
I! "1,1. "'Ive come to me who have worked on different routes.
I" II IIwy u e this method, it begins to help them in their route. If ""11 '111(' i working on kundalini and coines to me, then works II" tills method, it helps him on his own route. He says, 'This "" 1110 I i wonderful; the previous kundalini method was not workIII ',0 intensely and so intently." And this is not a kundalini method II .tll, but this is flexible. The method will find out the route. You 11(' to do it, and all else will be done by the method itself.
For the coming world, and also for today's world, only such II 'xible methods can be used because there are so many types of people now. In the old world, that was not the case. In a particular region, a particular type existed. If there were Hindus, there were only Hindus, there were no Moslems. In fact, they never heard about one another. They never knew about each other's practices, so they were never confused. They were of a single type. If they

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were ltbetan Buddhists, they were ltbetan Buddhl!.l·" II, heard about anything else. Everyone's conditioning w,!, 111' everyone was brought up in the same milieu. So one 1111 II, I needed that worked.
Now that is all di fficult. Minds are confused; in fact, 11 II I' I 'single type. Everyone is a multi type. There are so many ill/h. II' contradictory influences. All religions say, "00 not study 1111,. I Do not go to other teachers." That is not simply dogm.!tl III I looks like it is dogmatic, it was basically just to protect th 'II IVI" This would lead to unnecessary' confusion. No method w "Id I" used fully, neither that nor this. This was done so that one ..hClllld not be confused.
But now that is impossible. Now everyone is confused, ,lIld there is no help. Now there can be no single type, and a lyp.
cannot be protected. So we need new methods which belong to no type and can be used by every type. So this method is f1exibl .
I am not particularly concerned with kundalini, not particularly concerned with anything, but deeply concerned with all.
You use this method, and the method will find the route - th route which can be worked out in you. I leave this to the method.
The method finds it, and it finds it more exactly than you can find it. But this finding is unconscious. It just puts you in a situation, just like there is fire in the house. You are in a situation. If you can run, run. If you can jump, jump. The situation is there, and the situation will push you toward whatever is possible for you.
And the unconscious mind always chooses the route of least resistance. That is necessarily the mathematics, the inner economy of mind. You never unconsciously choose any long route, you . always choose the shortest. Only with the conscious mind do you

I HI" ''It " Ie ,ulllowh 're, or are so much longer .t I" I"" Y"II I ',\ 'h. Uul the unconscious always 1,111 I I lillie 0 lhi method will create the situaII 1111' """ 11111\ will take the route which is potentially

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Freedom from Repression

Should Ratan Tata advise Mukesh Ambani about how to use his wealth?

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