Relocating past the standard interpretations of this vintage chinese language textual content — that of utilizing it as a hallmark of what to do subsequent or trying to are expecting the longer term — Osho is utilizing the Tao Te Ching as Lao Tzu meant: to ignite the flame of person wisdom and insight.
His commentaries on those seven verses burn via each suggestion we may possibly carry approximately ourselves till we will be able to see with an analogous crystal transparent gentle as Lao Tzu.
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Extra info for Absolute Tao: Subtle is the Way to Love, Happiness and Truth
Even the death of God no doubt came before the stage in which he was everywhere. The same goes for power, and if one speaks about it so much and so well, that's because it is deceased, a ghost, a puppet; such is also the meaning of Kafka's words: the Messiah of the day after is only a God resuscitated from among the dead, a zombie. The finesse and the microscopic nature of the analysis 64 / Forget Foucault are themselves a "nostalgia effect. " And so everywhere we see power coupled with seduction (it's almost obligatory these days) in order to give it a second existence.
No one has ever seriously considered this other, nonpolitical side of power, the side of its symbolic reversal. However, because it lacks definition by the void, this oppositional challenge has always been at stake and has overcome in the end power's political definition as central, legislative, or police power. It is also involved at the current stage, where power only appears as a sort of curvature * This is no doubt the same reversibility which the category of the feminine has exerted on the masculine throughout the entire course of our culture's sexual his tory: thus the challenge which the feminine offers the masculine of taking its pleasure (jouissance) alone, and of alone exercising the right to pleasure and sex.
1 57, "to break away from the agency of sex"6) ? Wherever we turn, it is not an innocent undertaking to "give meaning to sex"; power starts off from something (otherwise there would not even be those resistances noted on p. 96), something like an exclusion, a division, or a denial, and on that basis power can "produce something real" or produce the real. It is only from this point on that we can conceive of a new peripeteia of power-a catastrophic one this time-where power no longer succeeds in producing the real, in reproducing itself as real, or in opening new spaces to the reality principle, and where it falls into the hyperreal and vanishes: this is the end ofpower, the end of the strategy of the real.