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Inner War and Peace (Insights from the Bhagavad Gita)
Inner War and Peace (Insights from the Bhagavad Gita)
by Osho
Description
From the Book

"A person who is eager for war is blind. He never looks at the enemy, he only projects the enemy.

He doesn't want to look at the enemy; in fact, whomsoever he meets is an enemy for him. He doesn't need to see the enemy; he creates, he projects the enemy."

Osho's extraordinarily profound and refreshing understanding of the personal and global challenges of the 21st century continues to be an inspiration for individuals worldwide as they search for meditation and transformation,

Speaking to international audiences of seekers for over 35 years, he covers an extraordinary range of topics from the wisdom of the world's mystics to responding to intensely personal questions about every step of the inner search.

His international bestsellers, published in more than fifty languages, reflect the profound influence of his revolutionary approach to the science of inner transformation.

Of him, American author Tom Robbins says, "Osho has the vision to see through the Big Mask, the guts to express that vision regardless of the consequences, and the love and humor to place it all in a warmly mischievous perspective…

Back of the Book

What is the source of our anguish?
What are the roots of violence?
What are the politics behind every war?

Arjuna, the tourtured and reluctant hero speaks with his enlightened mentor, Krishna, on the eve of the Mahabharata war. Throwing a brilliant light on Krishna's responses, Osho exposes the roots of our contemporary personal and global problems and proposes his timeless solution.

"That is why when I call the Gita a scripture of psychology, I am saying the utmost that can be said about a scripture. More is not possible. Those who try to label it as a spiritual scripture do harm to it, make it worthless and throw it into the garbage, because no one has a spiritual problem. Everyone's problem is of the mind."

Preface

A man of peace is not a pacifist, a man of peace is simply a pool of silence. He pulsates a new kind of energy into the world, he sings a new song. He lives in a totally new way. His very way of life is that of grace, that of prayer, that of compassion. Whomsoever he touches, he creates more love-energy.

The man of peace is creative. He is not against war, because to be against anything is to be at war. He is not against war, he simply understands why war exists, and out of that understanding he becomes peaceful. Only when there are many people who are pools of peace, silence, understanding, will war disappear.

But withdrawal is not the way to attain peace. You say, "Peace of mind can be gained by withdrawal." Never. It has never been gained that way. Withdrawal is escapist. Withdrawal can give you a kind of death, but not peace. Peace is very alive. Peace is more alive than war-because war is in the service of death, peace is in the service of life. Peace is very alive, vibrant, young, dancing. Withdrawal? That is the oldest way escapists have chosen. It is cheap. It gives a kind of peace. Remember, I say "a kind of peace" – the same kind as you see in a graveyard.

You can go to a Catholic monastery. There is a kind of peace, the same that exists in the graveyard. You can go to the Jaina monks and you will see a kind of peace, the same that exists in a graveyard. These people are dead, they have renounced life. The day you renounce life you renounce responsibility, you renounce all kinds of commitments. You renounce all possibilities to live, to relate, to love. They may not be fighting, but they are no longer loving either.

Lover ahs to grow. The whole energy that goes into violence, fighting, struggle, war, has to be transformed into love. Peace in itself cannot be the goal. Peace can only be a means to more life, to more abundant life. Peace cannot be the end-just to be peaceful is meaningless, it leads nowhere it will not satisfy you just to be peaceful – then what is the differences between being dead and peaceful?

Withdrawal brings a peace that is suicidal. Yes, you go to the Himalayas, you live in a cave, you are peaceful – because there is no possibility of fighting with anybody. You have not changed at all, you have only changed the circumstances. You are the same person. If circumstances arise, you will go to war, you will fight. You will become angry if somebody comes and insults you.

The real test is in life. If you are really peaceful, then be in the marketplace. There is the real test of your peace. Be peaceful there. I am not for withdrawal, I am for transformation. I am not for renunciation, I am all for life-affirmation. Live life as totally as possible. Find out ways how to live it more peacefully, how to live it more meditatively, how to live it in a more divine way. But don't escape.

The escapist is a coward; he has no courage. He is closing his eyes because he has become too much afraid of the world. His logic is that of the ostrich. That is not very hu7man; that is very, very below human. That is a little bit stupid. Just by closing your eyes nothing changes; the world remains the same. You can believe that everything has changed, because you cannot see anything anymore. Your house is on fire, and you can sit with closed eyes and you can believe that the house is not on fire and everything is okay. You can create a kind of autohypnosis – and of course you will not be disturbed. But open your eyes, and the house is on fire.

A real man of peace lives with the world, in the world, and yet is not of it. He will do everything that he can do – if the house is on fire then he will do everything that he can do to put the fire out – and yet he will remain undisturbed, undistracted. He will remain unwavering.
That integration is what I call real peace.

Introduction

The Mahabharata or Great Indian War, took place some five thousand years ago in India. It began as a dispute between two groups of first cousins, the Kauravas and the Pandavas, as to which side of the family were the rightful heirs to India's biggest kingdom at the time. Its capital, Hastinapur, was located very close to where Delhi is today.

The Kauravas' father, Dhritarashtra, was blind. He was the older of the two royal brother, but because of his blindness, his younger brother, Pandu, had been crowned king. The sons of the two brothers all grew up together, sharing the same teachers and privileges.

After ruling for many years, Pandu, the Pandavas' father, decided to retreat to the forest and meditate for the rest of his life. So Dhritarashtra was made the king, but his hundred sons, led by Duryodhana, the eldest, held the real power.

Yudhishthira, was not only the oldest of the five Pandava brother but also of all the cousins from bother sides. The Pandavas claimed that because he was the first son of the former king, he should inherit the kingdom. So Dhritarashtra gave half of the kingdom to the Pandava brothers, who built a new capital, Indraprashta, and started to rule from there with Yudhishthira as their king.

But it wasn't long before Duryodhana managed to cheat Yudhishthira and the Pandavas out of their kingdom in a gambling contest, amalgamating it once again with that of his father. Thereafter Duryodhana kept influencing his father, Dhritarashtra, not to give back even the smallest share of the kingdom. The Pandavas tried in vain to reclaim it, and when all attempts failed, the two sides drew up the battle lines and prepared for war.

All the kings of India and the surrounding lands who were related to the Kauravas and the Pandavas or had other affiliations of loylty joined one of the two sides in the war. The armies gathered near Delhi in a vast, open ground called Kurukshetra.

Everyone was related in some way or other to someone on the other side. Bheeshma, the great-uncle to the Pandava and Kaurava brothers and an invincible warrior loved the Pandava brothers very much; Drona, and archery teacher to all the royal cousins, loved Arjuna, his best pupil, dearly – but both were fighting on the Kauravas' side.

The epic Indian book containing the whole story of this royal clan and their eighteen-day-long Mahabharata War is also called the Mahabharata. It is within this epic, that the text that has become known worldwide as the Bhagavad Gita lies.

The Bhagavad Gita is the dialogue between Arjuna, and his friend and guide, Krishna, an enlightened being who is Arjuna's charioteer in this war. Arjuna, a pivotal figure in the war, was the middle Pandava brother and maybe one of the greatest archers the world has ever known.

Osho spoke on all eighteen cantos of the Bhagavad Gita. War and Peace comprises Osho's first eight talks on the first canto and part of the second canto.

Contents

1The Psychology of War1
2The Roots of Violence45
3The Yoga of Anguish91
4Beyond Justifications139
5Beyond the Ego189
6The Thought-less Mind231
7Death277
8The Dewdrop and the Ocean317
About the Author364
OSHO International Meditation Resort366
More Osho Books368
For More Information372

Inner War and Peace (Insights from the Bhagavad Gita)

Item Code:
IDK476
Cover:
Paperback
Edition:
2010
Publisher:
ISBN:
9788176212038
Size:
7.8" X 5.0"
Pages:
390 (12 B/W Illustrations)
Other Details:
Weight of the Book: 330 gms
Price:
$25.00   Shipping Free
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From the Book

"A person who is eager for war is blind. He never looks at the enemy, he only projects the enemy.

He doesn't want to look at the enemy; in fact, whomsoever he meets is an enemy for him. He doesn't need to see the enemy; he creates, he projects the enemy."

Osho's extraordinarily profound and refreshing understanding of the personal and global challenges of the 21st century continues to be an inspiration for individuals worldwide as they search for meditation and transformation,

Speaking to international audiences of seekers for over 35 years, he covers an extraordinary range of topics from the wisdom of the world's mystics to responding to intensely personal questions about every step of the inner search.

His international bestsellers, published in more than fifty languages, reflect the profound influence of his revolutionary approach to the science of inner transformation.

Of him, American author Tom Robbins says, "Osho has the vision to see through the Big Mask, the guts to express that vision regardless of the consequences, and the love and humor to place it all in a warmly mischievous perspective…

Back of the Book

What is the source of our anguish?
What are the roots of violence?
What are the politics behind every war?

Arjuna, the tourtured and reluctant hero speaks with his enlightened mentor, Krishna, on the eve of the Mahabharata war. Throwing a brilliant light on Krishna's responses, Osho exposes the roots of our contemporary personal and global problems and proposes his timeless solution.

"That is why when I call the Gita a scripture of psychology, I am saying the utmost that can be said about a scripture. More is not possible. Those who try to label it as a spiritual scripture do harm to it, make it worthless and throw it into the garbage, because no one has a spiritual problem. Everyone's problem is of the mind."

Preface

A man of peace is not a pacifist, a man of peace is simply a pool of silence. He pulsates a new kind of energy into the world, he sings a new song. He lives in a totally new way. His very way of life is that of grace, that of prayer, that of compassion. Whomsoever he touches, he creates more love-energy.

The man of peace is creative. He is not against war, because to be against anything is to be at war. He is not against war, he simply understands why war exists, and out of that understanding he becomes peaceful. Only when there are many people who are pools of peace, silence, understanding, will war disappear.

But withdrawal is not the way to attain peace. You say, "Peace of mind can be gained by withdrawal." Never. It has never been gained that way. Withdrawal is escapist. Withdrawal can give you a kind of death, but not peace. Peace is very alive. Peace is more alive than war-because war is in the service of death, peace is in the service of life. Peace is very alive, vibrant, young, dancing. Withdrawal? That is the oldest way escapists have chosen. It is cheap. It gives a kind of peace. Remember, I say "a kind of peace" – the same kind as you see in a graveyard.

You can go to a Catholic monastery. There is a kind of peace, the same that exists in the graveyard. You can go to the Jaina monks and you will see a kind of peace, the same that exists in a graveyard. These people are dead, they have renounced life. The day you renounce life you renounce responsibility, you renounce all kinds of commitments. You renounce all possibilities to live, to relate, to love. They may not be fighting, but they are no longer loving either.

Lover ahs to grow. The whole energy that goes into violence, fighting, struggle, war, has to be transformed into love. Peace in itself cannot be the goal. Peace can only be a means to more life, to more abundant life. Peace cannot be the end-just to be peaceful is meaningless, it leads nowhere it will not satisfy you just to be peaceful – then what is the differences between being dead and peaceful?

Withdrawal brings a peace that is suicidal. Yes, you go to the Himalayas, you live in a cave, you are peaceful – because there is no possibility of fighting with anybody. You have not changed at all, you have only changed the circumstances. You are the same person. If circumstances arise, you will go to war, you will fight. You will become angry if somebody comes and insults you.

The real test is in life. If you are really peaceful, then be in the marketplace. There is the real test of your peace. Be peaceful there. I am not for withdrawal, I am for transformation. I am not for renunciation, I am all for life-affirmation. Live life as totally as possible. Find out ways how to live it more peacefully, how to live it more meditatively, how to live it in a more divine way. But don't escape.

The escapist is a coward; he has no courage. He is closing his eyes because he has become too much afraid of the world. His logic is that of the ostrich. That is not very hu7man; that is very, very below human. That is a little bit stupid. Just by closing your eyes nothing changes; the world remains the same. You can believe that everything has changed, because you cannot see anything anymore. Your house is on fire, and you can sit with closed eyes and you can believe that the house is not on fire and everything is okay. You can create a kind of autohypnosis – and of course you will not be disturbed. But open your eyes, and the house is on fire.

A real man of peace lives with the world, in the world, and yet is not of it. He will do everything that he can do – if the house is on fire then he will do everything that he can do to put the fire out – and yet he will remain undisturbed, undistracted. He will remain unwavering.
That integration is what I call real peace.

Introduction

The Mahabharata or Great Indian War, took place some five thousand years ago in India. It began as a dispute between two groups of first cousins, the Kauravas and the Pandavas, as to which side of the family were the rightful heirs to India's biggest kingdom at the time. Its capital, Hastinapur, was located very close to where Delhi is today.

The Kauravas' father, Dhritarashtra, was blind. He was the older of the two royal brother, but because of his blindness, his younger brother, Pandu, had been crowned king. The sons of the two brothers all grew up together, sharing the same teachers and privileges.

After ruling for many years, Pandu, the Pandavas' father, decided to retreat to the forest and meditate for the rest of his life. So Dhritarashtra was made the king, but his hundred sons, led by Duryodhana, the eldest, held the real power.

Yudhishthira, was not only the oldest of the five Pandava brother but also of all the cousins from bother sides. The Pandavas claimed that because he was the first son of the former king, he should inherit the kingdom. So Dhritarashtra gave half of the kingdom to the Pandava brothers, who built a new capital, Indraprashta, and started to rule from there with Yudhishthira as their king.

But it wasn't long before Duryodhana managed to cheat Yudhishthira and the Pandavas out of their kingdom in a gambling contest, amalgamating it once again with that of his father. Thereafter Duryodhana kept influencing his father, Dhritarashtra, not to give back even the smallest share of the kingdom. The Pandavas tried in vain to reclaim it, and when all attempts failed, the two sides drew up the battle lines and prepared for war.

All the kings of India and the surrounding lands who were related to the Kauravas and the Pandavas or had other affiliations of loylty joined one of the two sides in the war. The armies gathered near Delhi in a vast, open ground called Kurukshetra.

Everyone was related in some way or other to someone on the other side. Bheeshma, the great-uncle to the Pandava and Kaurava brothers and an invincible warrior loved the Pandava brothers very much; Drona, and archery teacher to all the royal cousins, loved Arjuna, his best pupil, dearly – but both were fighting on the Kauravas' side.

The epic Indian book containing the whole story of this royal clan and their eighteen-day-long Mahabharata War is also called the Mahabharata. It is within this epic, that the text that has become known worldwide as the Bhagavad Gita lies.

The Bhagavad Gita is the dialogue between Arjuna, and his friend and guide, Krishna, an enlightened being who is Arjuna's charioteer in this war. Arjuna, a pivotal figure in the war, was the middle Pandava brother and maybe one of the greatest archers the world has ever known.

Osho spoke on all eighteen cantos of the Bhagavad Gita. War and Peace comprises Osho's first eight talks on the first canto and part of the second canto.

Contents

1The Psychology of War1
2The Roots of Violence45
3The Yoga of Anguish91
4Beyond Justifications139
5Beyond the Ego189
6The Thought-less Mind231
7Death277
8The Dewdrop and the Ocean317
About the Author364
OSHO International Meditation Resort366
More Osho Books368
For More Information372
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