Nature isn’t mean or kind; the same rain that grows our food can flood, and we suffer mainly because we only want the good side.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Osho, you yourself have said there is no way to go against nature in any direction. Then whether, in the ocean of nature, we float or swim—whether we live in friendship with it or in enmity—where does any violation of nature occur? Yet you also explain: move in harmony with nature; in its river don’t swim, float. Osho, in this context, what is the alchemy of “nahin Ram bin thav”—there is no resting place without Ram? Please help us understand.
There is no way to be against nature, because there is nothing that is not nature. Whatever is, is nature. There is no path to fight with nature—who would fight? There is none other than nature. But the feeling, the idea, the vision that “I am fighting nature” can be adopted, it can be cultivated. When you swim in the river, you still are not going against nature, because swimming too is natural. Even when you “fight” the river, the river is not fighting you. So there is no way to be an enemy of nature. But in your mind the notion can arise that you are fighting, that you must win, must not lose—and you can fall into the madness of winning and losing. You will suffer from that. Nature suffers nothing. Nor will nature obstruct you or demand you change. Nature will go on as it is, endlessly.…
Osho, why is there so much secrecy in the ashram?
The ashram is not a marketplace; it is not open to the crowd. Here I am available to those few who genuinely want to be transformed. Sightseers, passersby—there is no purpose in their coming here. The invitation is only for those who have truly come close to transformation, for that small number. Therefore there is privacy in every respect. And the privacy will increase. Because as I see that more of the unnecessary can be sifted out, I will sift them out—since they themselves gain nothing, and by their presence they do not let others gain either. I have remained open to all for a long time and have seen what happens. I found that the crowd of the pointless becomes so thick that the meaningful person gets no chance at all. The merely curious surround so much that the true inquirer is left standing at the back. The mumukshu—the…
Beloved Osho, you have said that when the self surrenders, the whole existence then protects. Then why was the fakir who could see the formless everywhere, or who could feel the presence of godliness everywhere, murdered by the english soldiers?
It appears like murder to you, but not to him. You see it as murder because you are under illusion. He saw only the divine in that spear; he saw that the death was a meeting with the divine. Existence protected him in the sense that even death did not seem like death to him. Death became the door of the ultimate bliss. To you it seems that he died, he was finished. When the Ganges flows into the sea, to you it seems that it is finished. But ask the Ganges: it will say, "I have disappeared and thus become the sea." The Ganges will say, "The fear of annihilation was there before but now it has disappeared. Before this I was very narrow, bounded by the two banks. I could have been finished. I was limited so I could have died. But now I have become unlimited, now…
Osho, why is there so much secrecy in the ashram?
The ashram is not a marketplace; it is not open to the crowd. Here I am available to those few who genuinely want to be transformed. Sightseers, passersby—there is no purpose in their coming here. The invitation is only for those who have truly come close to transformation, for that small number. Therefore there is privacy in every respect. And the privacy will increase. Because as I see that more of the unnecessary can be sifted out, I will sift them out—since they themselves gain nothing, and by their presence they do not let others gain either. I have remained open to all for a long time and have seen what happens. I found that the crowd of the pointless becomes so thick that the meaningful person gets no chance at all. The merely curious surround so much that the true inquirer is left standing at the back. The mumukshu—the…
I know that existence is perfect in its totality, but we are single incarnations and if totality is intelligent, its parts are not. You said that god needs you as you are otherwise he would not have created you. But if I have had a hard, horrible illness from my early age and this mistake of nature makes me suffer constantly, then whose suffering is it? Don't say god's. It is torture for this very person. How then to enjoy life? My professor of pathophysiology said, 'nature is stupid, otherwise it would not oppose itself by putting one part against the other. Nature makes us suffer. 'why does
THE QUESTION IS SIGNIFICANT But it can be answered only if you are ready to rise a little higher than the ordinary logic of life, if you are ready to raise your eyes towards some higher mathematics. The lower mathematics has one kind of rules; the higher mathematics is just the opposite of it. Pythagoras says there are two laws: that of necessity and that of power. Lower mathematics consists of necessity; higher mathematics consists of power. And their workings are different, utterly different -- although they are part of a bigger whole, the primordial law, LOGOS, TAO, DHAMMA. First thing: in lower mathematics the part is never equal to the whole, obviously -- how can the part be equal to the whole? But in the higher mathematics the part is equal to the whole. For example: in the lower mathematics, a dewdrop cannot be the ocean; it is so…