What does it mean to call violence a disease from the standpoint of psychic anatomy?

It has been asked: From the standpoint of psychic anatomy—the structure of the mind—what does it mean to call violence a disease?

Man is poly-psychic. The psychic structure—the structure of his mind—is made of many parts. The mind is divided into many fragments, and it will remain divided until the undivided self awakens at the center. Violence is the mutual conflict of these fragments—the servants’ rival claims, “I am the master!” When they confront one another the mind falls into great inner strife. All day long the mind fights over who the master is. And the conflict, the anguish, the suffering generated by these battling fragments—that is what such a mind then unloads by fighting with others as well. It is a curious thing: we often project our inner battles outward. There is a thief within you; you are struggling with him, suppressing him: “I will not allow theft.” If a theft occurs in your neighborhood and the thief is caught, you will beat him the most—because you have longed to thrash…

Life is full of violence on all sides. Violence is a disease for man. Now, it is not inevitable, it may be inevitable for beasts. It should be borne in mind that no sooner is a new step of evolution taken than new responsibilities and new burdens are also taken. Every step in evolution is a step towards greater responsibility. Nonviolence has become his responsibility from the day man left beasthood and evolved as man, because the flower of manhood can never bloom in the midst of violence. His manhood can fully bloom only in the midst of love. That is why I said nonviolence is wholesomeness, violence is a disease. Perhaps there does not exist a more dangerous disease than violence. The meaning of violence, is having such a mind which would remain restless without quarreling, which would not experience happiness without hurting somebody or making someone miserable.

Osho, do you feel that biological or physical diseases are also reactions to sociological or psychological backgrounds?

Sir, one more contradiction I am coming across is about free will and destiny. People say they are suffering because of old karmas, and others go completely opposite to that. It is very confusing whether there is anything like destiny or free will—whether there are past karmas or something else will happen in the future. This contradiction is, I think, a vital one in society today. Both are true, and there is no real contradiction between them. A contradiction appears—on the surface it is there—but inwardly there is none. I remember: a man once went to Caliph Ali and asked the same question—“Is man free in his actions, or is he bound? Is it destiny, or is it freedom? Are we doing what we must, or are we doing what we choose?” Ali looked at him for a while and said, “Do one thing: lift one foot and stand on…

Another friend has asked: Osho, what is the relationship between the method of meditation and jati-smaran (recollection of past lives)?

But the one who becomes skilled in this—who can fully awaken any day’s memory up to the age of five—will find that the memories begin to awaken completely. And you should test it. As today passes, note down some events and lock them up. After two years, try to recall today. Most of it will have been forgotten. Then remember—and after remembering, break the lock and compare whether what you recalled matches what you had written. You will be amazed—astonished—that besides what you wrote, many more details have come back which you did not even note at the time. They will all be there in memory. Buddha called this alaya-vijnana. There is a corner of the human mind he called the storehouse of consciousness. Like a junk room in the house where we keep all the odds and ends, there is a storehouse that collects memories—where everything from birth after…

Osho, please explain how, in meditation practice, the dissolution and sublimation of violent tendencies—that is, dissolution and sublimation—take place?

Mahavira was standing near a village and some people came and beat him severely. Someone drove iron pegs into his ears. He stood watching. Later someone asked him, “You said nothing at all? You could at least have said, ‘Why are you beating me without cause?’” Mahavira said: “They were not beating me without cause. There must surely have been some cause in their minds to beat. Perhaps the cause was not related to me, but there was a cause within them. And I thought it would be better if they beat me; if they beat someone else, they would not return without receiving a return blow. Let their violence undergo nirjara. Better than me they would find it hard to find anyone.” Mahavira behaved like a pillow with those people. In meditation the nirjara of all suppressed surges takes place—whether of violence, of anger, of sex, or of greed—meditation…