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Love and the Dancing Bauls

Love and the Dancing Bauls

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Published by akasha15

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Published by: akasha15 on Oct 20, 2008
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04/12/2012

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Love and the Dancing BaulsOsho: The Beloved, Volume 1, Chapter 1The first question:Osho,Only a connoisseur of the flavors of love can comprehend the language of a lover's heart,others have no clue.The taste of lime rests in the core of the fruit, and even experts know of no easy way toreach it.Honey is hidden within the lotus bloom -- but the bee knows it.Dung beetles nestle in dung, discounting honey.Submission is the secret of knowledge.I'm tremendously happy to introduce you to the world of the Bauls. I hope you will benourished by it, enriched by it. It is a very bizarre world, eccentric, insane. It has to be so.It is unfortunate but it has to be so, because the world of the so-called sane people is soinsane that if you really want to be sane in it you will have to be insane. You will have tochoose a path of your own. It is going to be diametrically opposite to the ordinary path of the world.The Bauls are called Bauls because they are mad people. The word "Baul" comes fromthe Sanskrit root vatul. It means: mad, affected by wind. The Baul belongs to no religion.He is neither Hindu nor Mohammedan nor Christian nor Buddhist. He is a simple human being. His rebellion is total. He does not belong to anybody; he only belongs to himself.He lives in a no man's land: no country is his, no religion is his, no scripture is his. Hisrebellion goes even deeper than the rebellion of the Zen Masters -- because at leastformally, they belong to Buddhism; at least formally, they worship Buddha. Formallythey have scriptures -- scriptures denouncing scriptures, of course -- but still they have.At least they have a few scriptures to burn.Bauls have nothing -- no scripture, not even to burn; no church, no temple, no mosque --nothing whatsoever. A Baul is a man always on the road. He has no house, no abode. Godis his only abode, and the whole sky is his shelter. He possesses nothing except a poor man's quilt, a small, hand-made one-stringed instrument called aektara, and a small drum,a kettle-drum. That's all that he possesses. He possesses only a musical instrument and adrum. He plays with one hand on the instrument and he goes on beating the drum withthe other. The drum hangs by the side of his body, and he dances. That is all of hisreligion.Dance is his religion; singing is his worship. He does not even use the word "God." TheBaul word for God is adhar manush, the essential man. He worships man. He says, insideyou and me, inside everybody, there is an essential being. That essential being is all. Tofind that adhar manush, that essential man, is the whole search.
 
So there is no God somewhere outside you, and there is no need to create any temple because you are his temple already.The whole search is withinwards. And on the waves of song and on the waves of dancing,he moves withinwards. He goes on moving like a beggar, singing songs. He has nothingto preach; his whole preaching is his poetry. And his poetry is also not ordinary poetry,not mere poetry. He is not consciously a poet; he sings because his heart is singing.Poetry follows him like a shadow, hence it is tremendously beautiful. He is notcalculating it, he is not making it. He lives his poetry. That's his passion and his very life.His dance is almost insane. He has never been trained to dance, he does not knowanything about the art of dancing. He dances like a madman, like a whirlwind. And helives very spontaneously, because the Baul says: "If you want to reach to the adhar manush, the essential man, then the way, the way goes through sahaja manush, thespontaneous man.To reach to the essential man, you have to go through the spontaneous man. Spontaneityis the only way to reach to the essence...so he cries when he feels like crying. You canfind him standing in a village street crying, for nothing. If you ask: "Why are youcrying?" he will laugh. He will say: "There is no why. I felt like, I felt like crying, so Icried." If he feels like laughing, he laughs; if he feels like singing, he sings -- buteverything has to come out of deep feeling.He is not mind oriented, not in any way controlled and disciplined. He knows no rituals.He is absolutely against rituals because he says: "A ritualized person is a dead person."He cannot be spontaneous. And a person who follows rituals, formalities too much,creates so many habits around him that there is no need to be alert. Alertness is lost;habits are formed. Then the man of rituals lives through habits. If he goes to the templehe bows down, not in any way conscious and alert of what he is doing, but just becausehe has been taught to do so, he has learned to do so. It has become a conditioning.So they don't follow any ritual, they don't have any technique, they don't have any habit.So you cannot find two Bauls that are similar; they are individuals. Their rebellion leadsthem to become authentic individuals.This has to be understood: the more you become a part of society, the less and less youare an individual, the less and less you are spontaneous -- because the very membershipin the society will not allow you to be spontaneous. You will have to follow the rules of the game. If you enter a society, you accept to follow those rules that the society is playing, or has decided to play. That's what membership means: you enter into a certainorganization; you have to play the game. Bauls have no organization, so each Baul isindividual.And that's what religion really is: it is an individual approach towards truth.
 
One has to go alone, one has to go in his own way; one has to find one's own way. Youcannot follow another, you cannot move on a ready-made track. The more you searchyour own way, the closer you will be to God, or to truth, or to reality. In fact, the way iscreated by walking. You create it as you walk. It is not ready there for you, waiting to bewalked on. You walk and you create it.It is as if you are lost in a forest. What do you do? You have no map and there is no wayleading anywhere -- trees and trees and trees all around, and you are lost. What do youdo? You start walking, searching, seeking. By your very walk, by your very search, a pathis created.Life is wild, and it is good that it is wild. It is good that it has no map, that it is notcharted, that it is still unknown. And its unknowability is such that there is no way tomake it known. Otherwise, all charm will be lost, all beauty will be lost. Then life willnot surprise you; and if surprise is lost, all is lost. Then there will be no wonder, nowondering. Then your eyes will go dead and your heart will stop beating; the passion willdisappear. Love will not be possible. Awe, wonder, surprise: these are the ingredients of the charisma, of the mystery of life. So it is good that there are no scriptures; it is goodthat there are no ritualized religions; it is good that you are not on a super-highway.The Baul is a rebellious person, and I say "rebellious" with great consideration.He is not a revolutionary. A revolutionary is still thinking in terms of the society. How tochange the society: that is the revolutionary's continuous brooding. But he remainssociety-focused, society-oriented: "How to change the world?" A rebellious person doesnot bother about the world because he understands that the world cannot be changed byhim, and who is he to change the world? -- "What is my authority to change the world?And if the world decides to be the way it is, who am I to interfere with it?" He leaves theworld to itself. He does not interfere, he does not meddle with it. He starts changinghimself. His revolution is inward; his revolution is absolutely inner.A rebellious person is a drop-out. He simply drops out of that society which doesn't suithim. He does not wait for it to be transformed so that he can fit with it. That desire isfoolish, stupid. Then you will be lost. And that day, that utopia will never happen -- whenthe society has changed so much that you can fit with it, and the society can fit with you.It has never happened. Revolutionaries have lived down through the centuries, and died.The world has remained the same, more or less, but the lives of those revolutionarieswere wasted in changing it.Just think of Marx, Lenin, Trotsky, coming back and looking at the world -- they willstart crying. This is the world for which they wasted their whole lives? This is the worldfor which they hoped and staked their whole lives, gambled with their lives? They couldnot live their lives because they were trying to change the world. They were trying tochange the world because they thought that only when the world had changed accordingto their wishes would they be able to live. Otherwise, how could they live? How can you

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