Friday, December 14, 2012
ReTHINK: Make your presentation sticky
Spreading Happiness :
The best part of waking up ... is having us to inspire you
Unexpectedness: surprise and interest
You must ne expecting the same boring stuff that you've always heard thousand times before.
Yes I know how to buckle a seatbelt. Smoking hasn’t been allowed on a flight since they were still making Lethal Weapon movies. I get it.
We make use of this video in our recent workshop where we trying to deliver the point of UNEXPECTEDNESS. Aything deviating from repearing pattern grabs will grab the audience attention.
The great part is they continue to use unexpectedness throughout the video. Every time you think they’re going to return to the expected “here’s how to buckle a seatbelt” instruction, they surprise you with something else.
Getting attention: surprise
The basic way of getting someone’s attention is : break a pattern. Our brain is wired such that it immediately picks up on changes, any kind of change.
Do something unexpected, change something in your routine. It’ll get you off to a good start, just don’t overdo it, it still has to fit you and your message. But there’s more.
One reason why we often remember so little of a message that we’ve heard, is that they often all sound familiar. If you want them to pay attention, focus on the new and unexpected in your message. Break the thinking pattern, surprise them, create knowldge gap and curiosity.
Keeping attention: interest
How do you keep your audience’s attention once you’ve got it? By creating interest.
The best way of creating interest is to use our brains built-in need for closure. When we hear a story, we want to know how it ends. When we read a thriller, we want to know who did it. When we are presented with a mystery, we want to know the answer, the solution.
Curiosity happens when we feel a gap in our knowledge that we want to close. But here’s the catch: it has to be a gap in our knowledge, it starts out with knowledge. If your sermon doesn’t fit the amount of knowledge your audience has, you may lose them all together because they won’t make efforts to close the gap. So make sure you start with what they do know and then create a mystery, a curiosity to make them want to close the knowledge gap.
Here is few of the example that we make use in our workshop.
And you can find this as well ;)
Thursday, December 6, 2012
Delivering Happiness: Why At Zappos It's Your Birthday Every Day
But there is this one company "Think Different"ly and manage to make it, Zappos.But how do Zappos actually achieve this? It all starts with bringing in the right people. They even when to the extend of having every new recruit to undergo two weeks answering the phones with the rest of the customer service reps
For better view, you may save the picture and enlarge later to read it :)
Friday, November 30, 2012
Wednesday, November 28, 2012
Tuesday, November 27, 2012
ReTHINK:Our problems arise because we are conditioned
Question: Do you have a technique which I can learn from you, so that I, too, can carry your message to those who are full of sorrow?
Jiddu Krishnamurti : Sir, what do you mean by carrying a message? Do you mean repeating the words - propaganda? The very nature of propaganda is to condition the mind. Every form of propaganda - the Communist propaganda, the religious propaganda, and so on - is to condition the mind, is it not? If you learn a technique as you call it, a way, and you learn it by heart and repeat it, you will be a good propagandist; if you are keen, clever, if you are capable of using words, you will condition those that hear you in a new way instead of the old way, but it is still conditioning; it is still limited. And that is our problem, is it not?
Our problems arise because we are conditioned. Our education conditions us. Is it possible for the mind ever to be free from conditioning? You can only discover that state. You cannot say whether it is possible or not possible. When you ask, "Have you a technique?" what do you mean? Perhaps you mean a method, a system, which you learn like a schoolboy and repeat it. Sir, surely the problem is something much more fundamental, radically different, is it not? There is no technique to learn. You do not have to carry my message, what you carry is your message, not mine, sirs.
This existence, this misery, this confusion is your problem. If you understand it, if you can understand the experience of a conditioned mind and go beyond, then you will be the person who is teaching; then there will be no teacher and no disciple. But then, you have to understand yourself, not learn my technique or carry my message.
Sir, what is important is to understand that this is our world, that together we can build this world happily, that we - you and I - are related together, that what you do and what I do inwardly matters, that how we think is important, and that thought, which is always conditioned, will not solve our problem. What will solve our problem is to understand the ways of our thinking.
The moment we understand how we think, there will be a radical change inwardly; we will no longer be Hindus, Christians, Communists, socialists, or capitalists; we shall be human beings, human beings with passion, with love, with consideration. That cannot come about by merely learning a technique or carrying somebody's message.
You cannot have love through technique. You can have sensation through a technique, but that is not love. Love is something that cannot be told, that cannot be carried across through newspapers or through techniques or through propaganda. It must be felt, it must be understood. But if you repeat love, love, love, it has no meaning. You will know of that love when the mind is quiet, when the mind is free from its conditioning, from its anxieties, from its fears. And it is that love which is the true revolution that will alter the whole process of our being.
Source - Jiddu Krishnamurti, First Talk in Bombay 1953
Related Article:
Jiddu Krishnamurti on best way to help in spreading his Teachings
Jiddu Krishnamurti : Sir, what do you mean by carrying a message? Do you mean repeating the words - propaganda? The very nature of propaganda is to condition the mind. Every form of propaganda - the Communist propaganda, the religious propaganda, and so on - is to condition the mind, is it not? If you learn a technique as you call it, a way, and you learn it by heart and repeat it, you will be a good propagandist; if you are keen, clever, if you are capable of using words, you will condition those that hear you in a new way instead of the old way, but it is still conditioning; it is still limited. And that is our problem, is it not?
Our problems arise because we are conditioned. Our education conditions us. Is it possible for the mind ever to be free from conditioning? You can only discover that state. You cannot say whether it is possible or not possible. When you ask, "Have you a technique?" what do you mean? Perhaps you mean a method, a system, which you learn like a schoolboy and repeat it. Sir, surely the problem is something much more fundamental, radically different, is it not? There is no technique to learn. You do not have to carry my message, what you carry is your message, not mine, sirs.
This existence, this misery, this confusion is your problem. If you understand it, if you can understand the experience of a conditioned mind and go beyond, then you will be the person who is teaching; then there will be no teacher and no disciple. But then, you have to understand yourself, not learn my technique or carry my message.
Sir, what is important is to understand that this is our world, that together we can build this world happily, that we - you and I - are related together, that what you do and what I do inwardly matters, that how we think is important, and that thought, which is always conditioned, will not solve our problem. What will solve our problem is to understand the ways of our thinking.
The moment we understand how we think, there will be a radical change inwardly; we will no longer be Hindus, Christians, Communists, socialists, or capitalists; we shall be human beings, human beings with passion, with love, with consideration. That cannot come about by merely learning a technique or carrying somebody's message.
You cannot have love through technique. You can have sensation through a technique, but that is not love. Love is something that cannot be told, that cannot be carried across through newspapers or through techniques or through propaganda. It must be felt, it must be understood. But if you repeat love, love, love, it has no meaning. You will know of that love when the mind is quiet, when the mind is free from its conditioning, from its anxieties, from its fears. And it is that love which is the true revolution that will alter the whole process of our being.
Source - Jiddu Krishnamurti, First Talk in Bombay 1953
Related Article:
Jiddu Krishnamurti on best way to help in spreading his Teachings
Monday, November 26, 2012
Saturday, November 17, 2012
Thursday, November 15, 2012
Friday, November 9, 2012
Thursday, November 8, 2012
Monday, November 5, 2012
Friday, November 2, 2012
Wednesday, October 31, 2012
ReTHINK : What makes a good manager
I always strucked by wonders on what makes a good manager? Let alone the curiosity of being a good leader. And it's always been a constant question in my training or lecturing on good leader vs good manager.
In that quest, i stumble into some stuff which I think you would like.
In that quest, i stumble into some stuff which I think you would like.
‘What Makes a Good Manager?’ courtesy of Brighton School of Business and Management.
Tuesday, October 30, 2012
ZenLead: Lead with compassion
This is part of our work in geniustribes where we fuse in the Zen principle in the art of management.
We call it as ZenLead (Zen Leadership).
------------------------------------------------
The Game of Chess
Osho : If a rosebush starts trying to become a rosebush, it will go mad. It is ALREADY the rosebush. You may have forgotten. Zen says you are in a state of slumber, you have forgotten who you are, that’s all. Nothing has to be done, just a remembrance. That’s what Nanak calls SURATI, Kabir calls SURATI – just a remembrance. You have only to REMEMBER WHO YOU ARE! NOW SIT DOWN AND LISTEN
So Zen teaches not by words, not by scriptures, not by theories, but by direct pointing, by engaging us in a game in which the only answer is a new level of consciousness. Listen to this story and you will understand how Zen creates situations. Zen is very psychological. The problem is psychological – you have simply forgotten; it is not that you have gone anywhere. You have fallen asleep. Zen functions as an alarm. It hits you, hits at the heart, makes you awake.
Listen to this beautiful parable:
A young man, who had a bitter disappointment in life, went to a remote monastery and said to the Master, ”I am disillusioned with life and wish to attain enlightenment to be freed from these sufferings. But I have no capacity for sticking long at anything. I could never do long years of meditation and study and austerity. I would relapse and be drawn back to the world again, painful though I know it to be. Is there any short way for people like me?”
”There is,” said the Master, ”if you are really determined. Tell me, what have you studied? What have you concentrated on most in your life?”
”Why, nothing really. We were rich and I did not have to work. I suppose the thing I was really interested in was chess; I spent most of my time at that.”
The Master thought for a moment and then said to his attendant, ”Call such-and-such a monk, and tell him to bring a chess board and men.”
But the attendant said, ”Sir, that monk does not know how to play chess.”
The Master said, ”Don’t be worried. You simply call him.”
The monk came with the board and the Master set up the men. He sent for a sword and showed it to the two. ”Oh monk,” he said, ”you have vowed obedience to me as your Master, and now I require it of you. You will play a game of chess with this youth, and if you lose I shall cut off your head with this sword.”
And the man does not know much about chess. Maybe he can recognize the chessboard, or maybe he has played once or twice when he was young. But to put this man against this young, rich man, who has never done anything but play chess, is simply a death warrant. And then the Master says, ”You have surrendered to me, and you have told me I can do anything I want with your life or with your death. Now the moment has come. If you lose I shall cut off your head with this sword.”
And a naked sword is there in the hands of the Master, and he is standing just close by. ”But I promise that if you die by my hand, you will be born in paradise. If you win, I shall cut off the head of this man. Chess is the only thing he has ever tried hard at, and if he loses he deserves to lose his head also.” They looked at the Master’s face and saw that he meant it: he would cut off the head of the loser.
They began to play. With the opening moves the youth felt the sweat trickling down to his heels as he played for his life. The chessboard became the whole world; he was entirely concentrated on it. At first he had somewhat the worst of it, but then the other made an inferior move and he seized his chance to launch a strong attack. As his opponent’s position crumbled, he looked covertly at him. He saw a face of intelligence and sincerity, worn with years of austerity and effort.
The other was a beggar – a BHIKKHU – his eyes were silent and calm. He was not disturbed even by the idea of death. He was playing because of the Master’s request, and he had surrendered himself so there was no problem in it. Even if paradise were not promised, then too, he would have to follow. He was playing calm and quiet. His eyes were very silent and very intelligent – and the young man is winning! and the monk’s moves are going all wrong! The young man looked at the monk – the grace, the austerity, the beauty, the silence, the intelligence.
He thought of his own worthless life, and a wave of compassion came over him. He decided: ”To let this man die is unnecessary. If I die, nothing is lost to the earth. I am a stupid man, I have wasted my life, I have nothing. This man has worked hard, disciplined his life, has lived a life of austerity, a life of meditation and prayer. If he is killed that will be a loss.” Great compassion arose in him. He deliberately made a blunder and then another blunder, ruining his position and leaving himself defenseless.
The Master suddenly leant forward and upset the board. The two contestants sat stupefied. ”There is no winner and no loser,” said the Master slowly. ”There is no need to fall here. Only two things are required, ” and he turned to the young man, ”complete concentration and compassion. You have today learned them both. You were completely concentrated on the game, but then in that concentration you could feel compassion and sacrifice your life for it. Now, stay here a few months and pursue our training in this spirit and your enlightenment is sure. He did so and got it.
A tremendously beautiful story. The Master created a situation and showed the whole path. This is DIRECT – showing the path. He showed all that can be shown! There are only two things – meditation and compassion. Meditation means being utterly absorbed into something, totally absorbed into something, completely lost. If you are dancing and only the dance remains and the dancer is forgotten, then it is meditation. If you are gambling and only gambling remains and the gambler disappears, then it is meditation. It can be any activity.
Meditation is not averse to any activity. Meditation requires only one thing: be absorbed in it totally, whatsoever it is. If you are a thief and you are going to steal, and while stealing if you get absorbed utterly and totally, it is meditation. Who you are, what you do, does not matter! For Zen all that matters is totality, utter concentration, absorbed, lost, drunk into it. So much so that you are not standing behind aloof. This is the fundamental – meditation. And then a natural outflow of it, a natural by-product – compassion.
Compassion cannot be practiced. It comes as a shadow to meditation. Now, this is the whole Buddha dharma, this is ALL. And this Master, whose name is not known, must have been a great deviser. Through the game of chess he expressed the whole Buddha dharma. He expressed all the fundamentals, all that is needed. No more is needed. This is enough for your whole journey. Means and ends – all are included in this small situation.
Source: " Zen: The Path of Paradox, Vol 3 " - Osho
We call it as ZenLead (Zen Leadership).
------------------------------------------------
The Game of Chess
Osho : If a rosebush starts trying to become a rosebush, it will go mad. It is ALREADY the rosebush. You may have forgotten. Zen says you are in a state of slumber, you have forgotten who you are, that’s all. Nothing has to be done, just a remembrance. That’s what Nanak calls SURATI, Kabir calls SURATI – just a remembrance. You have only to REMEMBER WHO YOU ARE! NOW SIT DOWN AND LISTEN
So Zen teaches not by words, not by scriptures, not by theories, but by direct pointing, by engaging us in a game in which the only answer is a new level of consciousness. Listen to this story and you will understand how Zen creates situations. Zen is very psychological. The problem is psychological – you have simply forgotten; it is not that you have gone anywhere. You have fallen asleep. Zen functions as an alarm. It hits you, hits at the heart, makes you awake.
Listen to this beautiful parable:
A young man, who had a bitter disappointment in life, went to a remote monastery and said to the Master, ”I am disillusioned with life and wish to attain enlightenment to be freed from these sufferings. But I have no capacity for sticking long at anything. I could never do long years of meditation and study and austerity. I would relapse and be drawn back to the world again, painful though I know it to be. Is there any short way for people like me?”
”There is,” said the Master, ”if you are really determined. Tell me, what have you studied? What have you concentrated on most in your life?”
”Why, nothing really. We were rich and I did not have to work. I suppose the thing I was really interested in was chess; I spent most of my time at that.”
The Master thought for a moment and then said to his attendant, ”Call such-and-such a monk, and tell him to bring a chess board and men.”
But the attendant said, ”Sir, that monk does not know how to play chess.”
The Master said, ”Don’t be worried. You simply call him.”
The monk came with the board and the Master set up the men. He sent for a sword and showed it to the two. ”Oh monk,” he said, ”you have vowed obedience to me as your Master, and now I require it of you. You will play a game of chess with this youth, and if you lose I shall cut off your head with this sword.”
And the man does not know much about chess. Maybe he can recognize the chessboard, or maybe he has played once or twice when he was young. But to put this man against this young, rich man, who has never done anything but play chess, is simply a death warrant. And then the Master says, ”You have surrendered to me, and you have told me I can do anything I want with your life or with your death. Now the moment has come. If you lose I shall cut off your head with this sword.”
And a naked sword is there in the hands of the Master, and he is standing just close by. ”But I promise that if you die by my hand, you will be born in paradise. If you win, I shall cut off the head of this man. Chess is the only thing he has ever tried hard at, and if he loses he deserves to lose his head also.” They looked at the Master’s face and saw that he meant it: he would cut off the head of the loser.
They began to play. With the opening moves the youth felt the sweat trickling down to his heels as he played for his life. The chessboard became the whole world; he was entirely concentrated on it. At first he had somewhat the worst of it, but then the other made an inferior move and he seized his chance to launch a strong attack. As his opponent’s position crumbled, he looked covertly at him. He saw a face of intelligence and sincerity, worn with years of austerity and effort.
The other was a beggar – a BHIKKHU – his eyes were silent and calm. He was not disturbed even by the idea of death. He was playing because of the Master’s request, and he had surrendered himself so there was no problem in it. Even if paradise were not promised, then too, he would have to follow. He was playing calm and quiet. His eyes were very silent and very intelligent – and the young man is winning! and the monk’s moves are going all wrong! The young man looked at the monk – the grace, the austerity, the beauty, the silence, the intelligence.
He thought of his own worthless life, and a wave of compassion came over him. He decided: ”To let this man die is unnecessary. If I die, nothing is lost to the earth. I am a stupid man, I have wasted my life, I have nothing. This man has worked hard, disciplined his life, has lived a life of austerity, a life of meditation and prayer. If he is killed that will be a loss.” Great compassion arose in him. He deliberately made a blunder and then another blunder, ruining his position and leaving himself defenseless.
The Master suddenly leant forward and upset the board. The two contestants sat stupefied. ”There is no winner and no loser,” said the Master slowly. ”There is no need to fall here. Only two things are required, ” and he turned to the young man, ”complete concentration and compassion. You have today learned them both. You were completely concentrated on the game, but then in that concentration you could feel compassion and sacrifice your life for it. Now, stay here a few months and pursue our training in this spirit and your enlightenment is sure. He did so and got it.
A tremendously beautiful story. The Master created a situation and showed the whole path. This is DIRECT – showing the path. He showed all that can be shown! There are only two things – meditation and compassion. Meditation means being utterly absorbed into something, totally absorbed into something, completely lost. If you are dancing and only the dance remains and the dancer is forgotten, then it is meditation. If you are gambling and only gambling remains and the gambler disappears, then it is meditation. It can be any activity.
Meditation is not averse to any activity. Meditation requires only one thing: be absorbed in it totally, whatsoever it is. If you are a thief and you are going to steal, and while stealing if you get absorbed utterly and totally, it is meditation. Who you are, what you do, does not matter! For Zen all that matters is totality, utter concentration, absorbed, lost, drunk into it. So much so that you are not standing behind aloof. This is the fundamental – meditation. And then a natural outflow of it, a natural by-product – compassion.
Compassion cannot be practiced. It comes as a shadow to meditation. Now, this is the whole Buddha dharma, this is ALL. And this Master, whose name is not known, must have been a great deviser. Through the game of chess he expressed the whole Buddha dharma. He expressed all the fundamentals, all that is needed. No more is needed. This is enough for your whole journey. Means and ends – all are included in this small situation.
Source: " Zen: The Path of Paradox, Vol 3 " - Osho
Monday, October 29, 2012
Just how smart is smart
Stumble into some awesome stuff and it would be awesome to share with the tribes :)
Source: SuperScholar.org
Sunday, October 28, 2012
ReTHINK:Lead with passion
"The moon landing would be viewed as a triumph of innovation and teamwork, yet the landing might never have happened—certainly not by the end of the 1960s—had it not been for one man’s vision eight years earlier. On May 25, 1961, in a Joint Session of Congress, president John F. Kennedy set forth the vision confidently and unabashedly: “I believe this nation should commit itself to achieving the goal, before this decade is out, of landing a man on the moon and returning him safely to Earth.
No single space project in this period will be more impressive to mankind.”1 At the time, few people knew exactly how a moon landing would be accomplished or whether it could even be done at all. Thousands of tasks, decisions, and problems had to be worked out. Rockets had not been built or designed, computers were not up to the task, and nobody knew how to keep astronauts alive in space. Kennedy’s grand vision was short on details but bold enough to set forces in motion.
“By the tens of thousands, men and women who heard the call signed on to participate in an exciting and intoxicating goal, a purpose that would give their lives meaning and leave an indelible mark on humanity.
Big, bold visions have a way of inspiring teams. The people who worked on the Apollo program would need serious inspiration to face numerous setbacks, some quite tragic. On January 27, 1967, a spark lit an oxygen container on Apollo 1, and it “burst into flames, killing three crewmen instantly. Apollo 1 was destroyed before it even left the ground. The tragedy taught NASA some valuable lessons. Scientists redesigned the space capsule based on what they had learned. The goal was clear, and it so thoroughly captured the imaginations of thousands of scientists and engineers that they came up with solutions for every problem.
Kennedy adviser and speechwriter Ted Sorensen once said that man did not reach the moon because Kennedy wanted it done. Rather, people were intoxicated with the vision of space exploration. Kennedy gave it life and, by defining a specific goal and timetable, marshaled the collective innovative genius of thousands of the brightest minds. The moon program proved that anything is possible when a team of smart, dedicated people commit themselves to a common goal. For innovation to happen in any field, the person with the idea must inspire others to help transform the idea into a functional product, service, or initiative.
“One NASA engineer said that the vision of going to the moon took such hold of his imagination that he never wanted to fall asleep, because he could not wait to return to work the next morning. He had become a believer, an evangelist. Inspire evangelists and watch your ideas take off”.
Friday, October 26, 2012
Osho : Live in this moment
Osho : When Alexander the Great was coming to India he met one great man, Diogenes. In their dialogue there is one point which is relevant. Diogenes asked him, "What are you going to do after you have conquered the whole world?"
Alexander said, "After I have conquered the whole world, I am going to relax, just like you."
Diogenes was having a sunbath, naked. He lived naked, by the side of a river, and he was lying in the sand enjoying the morning sun and the cool breeze.
Diogenes laughed and he said, "If after conquering the whole world you are just going to relax like me, why not relax right now? Is conquering the whole world a precondition for relaxation? I have not conquered the whole world."
Alexander felt embarrassed because what he was saying was right. Then Diogenes said, "Why are you wasting your life in conquering the world -- only to relax, finally, just like me. This bank of the river is big enough, you can come, your friends can come. It is miles long and the forest is beautiful. And I don't possess anything. If you like the place where I am lying down, I can change!"
Alexander said, "Perhaps you are right, but first I have to conquer the world."
Diogenes said, "It is up to you. But remember one thing: have you ever thought that there is no other world? Once you have conquered this world, you will be in difficulty."
It is said that Alexander became immediately sad. He said, "I have never thought about it. It makes me feel very sad that I am so close to conquering the world ... and I am only thirty-three, and there is no other world to conquer."
Diogenes said, "But you were thinking to relax. If there was another world, I think first you would conquer that and then relax. You will never relax because you don't understand a simple thing about relaxation -- it's either now or never. If you understand it, lie down, throw these clothes in the river.
If you don't understand, forget about relaxation. And what is the point in conquering the world? What are you going to gain by it? Except losing your life, you are not going to gain anything."
Alexander said, "I would like to see you again when I come back. Right now I have to go, but I would have loved to sit and listen to you. I have always thought of meeting you -- I have heard so many stories about you. But I have never met such a beautiful and impressive man as you. Can I do anything for you? Just a word, a hint from you, and it will be done."
Diogenes said, "If you can just stand a little to the side, because you are preventing the sun. That will be enough gratitude -- and I will remain thankful for my whole life."
When Alexander was leaving him, Diogenes told him, "Remember one thing: you will never be able to come back home because your ambition is too great and life is too short. You will never be able to fulfill your ambitions, and you will never be able to come back home."
And actually it happened that Alexander never could reach back home. He died when he was returning from India, just on the way.
A fictitious story has been prevalent for these two thousand years. The story has some significance, and some historicity also about it, because on the same day Diogenes also died.
Both died on the same day, Alexander a few minutes before, and Diogenes a few minutes after him; hence the story has come into being ... When they were crossing the river that is the boundary of this world and the kingdom of God, Alexander was ahead of Diogenes, just a few feet ahead, and he heard a laughter from behind.
It seemed familiar and he could not believe it -- it was Diogenes. He was very much ashamed, because this time he was also naked. Just to hide his embarrassment, he told Diogenes, "It must be an unprecedented event that on this river a world conqueror, an emperor, is meeting a beggar" -- because Diogenes used to beg.
Diogenes again laughed and said, "You are perfectly right, but on just one point you are wrong." And Alexander asked, "What is the point?"
Diogenes said, "The emperor is not where you think he is, nor is the beggar where you think. The beggar is ahead of me. You have come losing everything; you are the beggar. I have come living each single moment with such totality and intensity, so rich, so fulfilled, that I can only be called an emperor, not a beggar."
This story seems to be fictitious, because how can one know what happened? But it seems to be significant. The moment you know that life and existence are fleeting phenomena ... it does not mean you have to renounce them; it simply means: before they fly away, squeeze the juice of every moment.
That's where I differ from all the enlightened people of the world. They will say, "Renounce them, because they are changing." And I will say, "Because they are changing, squeeze the juice quickly. Before they escape, taste them, drink them, rejoice in them. Before the moments go away, make them a celebration, a dance, a song."
Because they are fleeting, that does not mean you have to renounce them. It simply means that you should be very alert, so nothing can escape without being squeezed completely.
This world has to be lived as intensely and totally as possible, and it is not against your awareness. In fact, you will have to be very aware not to miss a single moment. So awareness and enjoying this life can grow together simultaneously. And this is my vision of the whole man.
Source: “The Great Zen Master Ta Hui” - Osho
Alexander said, "After I have conquered the whole world, I am going to relax, just like you."
Diogenes was having a sunbath, naked. He lived naked, by the side of a river, and he was lying in the sand enjoying the morning sun and the cool breeze.
Diogenes laughed and he said, "If after conquering the whole world you are just going to relax like me, why not relax right now? Is conquering the whole world a precondition for relaxation? I have not conquered the whole world."
Alexander felt embarrassed because what he was saying was right. Then Diogenes said, "Why are you wasting your life in conquering the world -- only to relax, finally, just like me. This bank of the river is big enough, you can come, your friends can come. It is miles long and the forest is beautiful. And I don't possess anything. If you like the place where I am lying down, I can change!"
Alexander said, "Perhaps you are right, but first I have to conquer the world."
Diogenes said, "It is up to you. But remember one thing: have you ever thought that there is no other world? Once you have conquered this world, you will be in difficulty."
It is said that Alexander became immediately sad. He said, "I have never thought about it. It makes me feel very sad that I am so close to conquering the world ... and I am only thirty-three, and there is no other world to conquer."
Diogenes said, "But you were thinking to relax. If there was another world, I think first you would conquer that and then relax. You will never relax because you don't understand a simple thing about relaxation -- it's either now or never. If you understand it, lie down, throw these clothes in the river.
If you don't understand, forget about relaxation. And what is the point in conquering the world? What are you going to gain by it? Except losing your life, you are not going to gain anything."
Alexander said, "I would like to see you again when I come back. Right now I have to go, but I would have loved to sit and listen to you. I have always thought of meeting you -- I have heard so many stories about you. But I have never met such a beautiful and impressive man as you. Can I do anything for you? Just a word, a hint from you, and it will be done."
Diogenes said, "If you can just stand a little to the side, because you are preventing the sun. That will be enough gratitude -- and I will remain thankful for my whole life."
When Alexander was leaving him, Diogenes told him, "Remember one thing: you will never be able to come back home because your ambition is too great and life is too short. You will never be able to fulfill your ambitions, and you will never be able to come back home."
And actually it happened that Alexander never could reach back home. He died when he was returning from India, just on the way.
A fictitious story has been prevalent for these two thousand years. The story has some significance, and some historicity also about it, because on the same day Diogenes also died.
Both died on the same day, Alexander a few minutes before, and Diogenes a few minutes after him; hence the story has come into being ... When they were crossing the river that is the boundary of this world and the kingdom of God, Alexander was ahead of Diogenes, just a few feet ahead, and he heard a laughter from behind.
It seemed familiar and he could not believe it -- it was Diogenes. He was very much ashamed, because this time he was also naked. Just to hide his embarrassment, he told Diogenes, "It must be an unprecedented event that on this river a world conqueror, an emperor, is meeting a beggar" -- because Diogenes used to beg.
Diogenes again laughed and said, "You are perfectly right, but on just one point you are wrong." And Alexander asked, "What is the point?"
Diogenes said, "The emperor is not where you think he is, nor is the beggar where you think. The beggar is ahead of me. You have come losing everything; you are the beggar. I have come living each single moment with such totality and intensity, so rich, so fulfilled, that I can only be called an emperor, not a beggar."
This story seems to be fictitious, because how can one know what happened? But it seems to be significant. The moment you know that life and existence are fleeting phenomena ... it does not mean you have to renounce them; it simply means: before they fly away, squeeze the juice of every moment.
That's where I differ from all the enlightened people of the world. They will say, "Renounce them, because they are changing." And I will say, "Because they are changing, squeeze the juice quickly. Before they escape, taste them, drink them, rejoice in them. Before the moments go away, make them a celebration, a dance, a song."
Because they are fleeting, that does not mean you have to renounce them. It simply means that you should be very alert, so nothing can escape without being squeezed completely.
This world has to be lived as intensely and totally as possible, and it is not against your awareness. In fact, you will have to be very aware not to miss a single moment. So awareness and enjoying this life can grow together simultaneously. And this is my vision of the whole man.
Source: “The Great Zen Master Ta Hui” - Osho
Wednesday, October 24, 2012
ReTHINK :The biggest liar in the world is 'They Say'
Some food for thought from Tribes...
“When you are rich and powerful, no one will challenge you to your face or give you a chance to explain yourself. All the whispers are behind your back. You are left with no means of clearing your own name. And after a while you realize there is no point in even attempting to do so. No one wants the truth. All anyone wants is the chance to add more fuel to the fires of gossip. The whispers become so loud that sometimes you think you will drown in them.”
― Amanda Quick, Ravished
― Amanda Quick, Ravished
“...I think that people who make judgements about other people they don't even know are shallow, and people who start rumors are shallow, and I really don't care what shallow people say about me.”
― Nina LaCour, Hold Still
― Nina LaCour, Hold Still
Tuesday, October 23, 2012
Osho : listen to you inner sense
The society had condition you in such a way. Difference is
not allowed because difference ultimately leads to individuals, uniqueness and
society is very much afraid of individuals and uniqueness. That means somebody
has become independent of the crowd and he does not care about the crowds.
The moment you behave a little bit differently you become of
stranger, and people are very much afraid of strangers.
listen to you inner sense
Go and look at the rose flower, and don't just repeat parrot
like, "This is beautiful." This may be just opinion, people have told
you; from your very childhood you have been hearing, "The rose flower is
beautiful, is a great flower." So when you see the rose, you simply repeat
like a computer, "This is beautiful." Are you really feeling it? Is
it your inner feeling? If not, don't say it.
Looking at the moon, don't say that it is beautiful --
unless it is your inner sense. You will be surprised that ninety-nine percent
of the stuff you carry in your mind is all borrowed. And within that
ninety-nine percent of stuff, useless rubbish, the one percent of inner sense
is lost, is drowned. Drop that knowledgeability. Recover your inner sense.
You depend so much on what others have to say. If someone
says, "you are looking very happy", you start feeling happy. If
twenty people decide to make you unhappy. They just have to repeat it the whole
day - whenever you come across them, they just have to tell " you are
looking very unhappy, very sad. What is the matter? Somebody died or something?"
And you will start suspecting: so many people are saying you are unhappy, you
must be.
You depend so much on people's opinions. You have depended
on people opinion's s much that you have lost track of inner sense. The inner
sense has to be discovered.
Stop being influence by other people's opinion. Rather,
start looking in ... allow your inner sense t say things to you, Trust it. if
you trust, it will grow. If you trust it, you will feed it, it will become
stronger.
Download ebook on osho : http://www.geniustribes.com/geniuslibrary.php
Subscribe to:
Posts (Atom)
