What is Satori – Osho

What is satori and how to attain it?

Pratima, satori is exactly your ordinary nature; it is not anything special. Hence there is no question of attaining it – it is already the case. You are in it, you have just forgotten. You have become too occupied with the outside world. You have forgotten your own kingdom, you have forgotten your own treasure, you have forgotten yourself. You have become too concerned with others. You are too much in the world and you don’t give any time, any space for your inner nature to have a dialogue with you, to whisper a few things to you. You have become artificial.

You have created a false ego because nobody can live without a center. You have forgotten your real center, and nobody can live without a center, so you have created a false center as a substitute. That’s the ego. Ego simply means living with a false center.

Satori is dropping the false, entering into the real; just being yourself, your natural self, your ordinary self.

The word “ordinary” has to be remembered because the mind is not interested in the ordinary at all; it wants to be extraordinary, it wants to be special. It is through being special that the ego survives.

It is constantly striving to be more special, more special. It wants to be more rich, more powerful, more respectable; it is ambitious. Hence the word “ordinary” has no appeal for the mind. And that is the beauty of the word “ordinary” – because it has no appeal for the mind.

Mind is an achiever and the ordinary need not be achieved; it is already the case. The extraordinary has to be achieved, the extraordinary becomes the goal. It is far away; you have to make all kinds of efforts, you have to struggle for it, you have to fight for it because there are so many competitors.

To be ordinary… and there is no competition at all. You can just be ordinary, nobody has any objection. People will simply feel sorry for you that you have dropped out of the competitive race.

One competitor less – they will feel good but sorry for you. They will say, “Poor fellow! What happened to him? Why did he have to drop out?” The dropouts are not respectable people. Buddha is a dropout. All real Masters are dropouts. To be a sannyasin means to be a dropout. To drop out of the rat race is to drop in, because when you are in the race you cannot enter in. When you are no longer in the race there is nowhere to go. You start moving inwards because life is a flow: if there is no outer direction it takes the inner direction. If the goal is not there far away in the future, then you start moving into your nature in the present. That is satori.

Satori is very ordinary. Satori means your nature. You have come with it; it is your original face – all other faces are masks.

Yoka says:

A disciple speaks in accordance with the ultimate, the absolute truth.

Remember that one should cut the root and not the branches and the leaves.

What is the root of your misery? The root is your ambition, desiring. One wants to be this and that, one wants to possess this and that, one wants to be somebody, one wants to be significant.

Yoka says: Cut the root… only then are you a disciple. And the moment you cut the root – not the branches, not the leaves – you attain the ultimate truth. The ultimate truth is not far away; it is the immediate truth, it is your truth, it is your very being.

Most people do not recognize the perfect jewel, the jewel of supreme wisdom, satori. It is hidden in the secret place of Tathagata, awaiting its discovery.

It is to live in your suchness; it is hidden in your suchness. Whatsoever you are, live in it. Don’t create any conflict, don’t live through the ideal. Don’t be an idealist, just be natural.

But everybody is being taught to be an idealist: “Become a Jesus” or “Become a Buddha” or “Become a Krishna.” Nobody tells you just to be yourself! Why should you be a Jesus? One Jesus is enough and one Jesus is beautiful – he enriches the existence. Many Jesuses just carrying crosses, and wherever you go you meet them… It won’t look beautiful, it won’t add to the beauty of existence; it will make the whole world ugly. Wherever you go you meet a Mahavira standing naked…. It is because of this that God never creates the same person again. He never repeats; he is original.

He always creates a new person. You have never been before, and there is no one who is like you, and there will never be anybody else like you again. In the whole of eternity you alone are just like you. Look at the beauty of it and the glory of it and the respect that God has shown to you! What more respectability do you need? See the uniqueness of yourself. There is no need to be unique; you are already unique, just as everybody else is unique. You are unique in your ordinariness, in your suchness.

Satori is hidden, says Yoka, in the secret place of your suchness, awaiting its discovery.

It has not to be created, it is already there; you just have to discover it. Go in and discover it! It is waiting and waiting. And centuries have passed and many, many lives have passed, and you have become addicted to extroversion. You never move in.

The first step towards satori is meditation. Satori is the ultimate experience of meditation when meditation is fulfilled, when meditation has reached to its ultimate flowering.

Yoka says:

The world is complete illusion, yet nothing exists which might be called illusion.

The world that you have created through your mind is illusory, but there is another world which is not your creation. When your mind disappears you discover that world: the world of suchness. That is a totally different experience. No words can describe it. Thousands of mystics have tried to describe it, but nobody has ever been able and nobody will ever be able to describe it. It is so mysterious; it is so beautiful that all words fall short. No poetry reaches to its level, no music even touches its feet.

The perfect light of this wisdom enlightens one.

The moment you have put your mind aside – mind means ambition, the ego trip of being this and that – the moment you have put the whole mind aside, a great light explodes in you and you are enlightened. This is satori. It does not come from the outside: you are not delivered by somebody else; you are delivered by your own being, by your own nature.

That is possible only by practicing zazen beyond speculation. You can see clouds naturally in the mirror but to hold on to the reflection is impossible.

That is possible only by practicing zazen… Satori is possible only by practicing zazen. Zazen means:

Just sitting, doing nothing, the spring comes and the grass grows by itself.

You are simply relaxing into your own being, not doing anything at all. It is not a question of doing; it is simply a question of being. You go on relaxing into your being. A moment comes when you are in your utter purity, in your utter simplicity, in your utter innocence. That is satori.

Zazen is a beautiful word. It simply means just sitting – not even doing meditation. In fact, you cannot do meditation. Meditation is just sitting silently; it is not a question of doing. If you are doing something you are disturbing your meditation.

Somebody is chanting a mantra; he is disturbing his meditation. Somebody is focusing on something; he is disturbing his meditation. Somebody is concentrating, somebody is praying, somebody is thinking of God: they are disturbing their meditation. All these are the doings of the mind, and if the doing continues the mind continues. Stop doing, and where is the mind? When the doing disappears, mind disappears. And the disappearance of the mind is satori.

It is beyond speculation, says Yoka. You cannot think about it, you can only experience it. It is the ultimate experience, and the immediate experience, too, of truth, of beauty, of love, of bliss, of God, of nirvana.

-OSHO

From Walking in Zen, Sitting in Zen, Chapter Four

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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Samadhi Without Seeds – Osho

In yesterday’s sutra, Buddha says ‘someone who has set out in the vehicle of a Bodhisattva should decide that “I must lead all the beings to nirvana, into that realm of nirvana which leaves nothing behind.”’ What is this realm of nirvana which leaves nothing behind?

Buddha has talked about two kinds of nirvana. One he calls nirvana with substratum. The tree has disappeared, the tree of desires. The foliage, the leaves, the flowers, the fruits—everything has disappeared. But the roots are still there underground, hidden in the dark soil. From the outside the tree has been removed, but the tree is still capable of renewing itself again. The substratum is still there, the seed has not been burnt yet. This he calls ‘nirvana with substratum.

This is exactly the same that Patanjali calls nirbeej samadhi —samadhi with seed. It is very difficult from the outside. The tree has been completely removed, but underneath the soil the roots are still alive, waiting for the right moment to sprout again. Rains will come and they will sprout. They are waiting for their season, for the moment again to assert.

This is the state when many times you have come to the point where mind disappears, no-mind is felt, but again mind comes back, again it sprouts. You reach to a peak. That moment of that peak experience, you think all is finished—now you will never be falling back to the valley of darkness. You think that you will never go back into those ugly and miserable days—that the dark night of the soul is over, that the morning has arrived, that the sun has arisen.

But again one day you suddenly find you are slipping back into the darkness—again the valley, again light is no more, again that peak experience is just a memory. And one starts becoming doubtful whether it has happened or not. “Have I been just imagining? Or maybe I was just dreaming.” Because if it had happened then where has it gone?

Where is that sunlit peak? Where are those moments of ecstasy? And misery is back and anger is back and agony is back—you have fallen into hell again. This happens many times.

This Buddha calls nirvana with substratum; sabeej samadhi in Patanjali’s words. Manifestation of the world is gone but the unmanifested seed remains.

The second nirvana Buddha calls the nirvana without substratum—in Patanjali’s words nirbeej samadhi—seedless samadhi. Not only the tree has been destroyed, but the seed also burned. A burned seed cannot sprout again, all substratum is gone. Then you remain on the peak forever, then there is no falling back.

That’s what Buddha says in yesterday’s sutra: ‘Someone who has set out in the vehicle of a Bodhisattva should decide that “I must lead all being to nirvana, into that realm of nirvana which leaves nothing behind…”‘ which leaves no substratum, no roots, no seeds behind.

-OSHO

From The Diamond Sutra, Chapter Two

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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Without Ripples – Osho

Anything I see happening in myself is false, illusory, and a mind trip, right? And my recognition of the mind trip is a mind trip too?

RIGHT. As far as thoughts go, everything is a mind trip. When thoughts cease and you see without any thoughts crowding in your mind, when you see clearly with no smoke of the thoughts surrounding you, when your look is simple, innocent, uncorrupted by thoughts, then it is not a mind trip. Only meditation is not a mind trip; everything else is a mind trip. Or, love is not a mind trip; everything else is a mind trip. If love or meditation has happened to you, you will know what I am indicating towards. In a deep moment of love, thinking stops. The moment is so intriguing, the moment is so tremendously powerful, the moment is so intensely alive, that thinking stops. You are simply in awe, a great wonder surrounds you. Or in deep meditation, when the moment of silence has come and you are absolutely silent, still—no flickering, no wavering, no trembling, the flame of your consciousness is straight—then thinking stops. Then you are outside the grip of the mind. Otherwise, everything is a mind trip.

Remember it: one has to go beyond the mind because the mind is samsar, the mind is the world. It is because of your thinking that you are missing the truth. Once thinking is stopped you are face to face with the reality. It is the continuous screen of thinking that is distorting reality. It is as if you are looking in a lake full of ripples. It is a full moon night, and the lake is reflecting the beautiful moon—but it is full of ripples. You cannot gather it together; the moon goes on splitting into a thousand fragments. The whole lake seems to be spread over by the moon, silvery, many fragments of the moon all around. Then the wind stops, the ripples disappear: those fragments start falling into one moon. The silver that was spread all over the lake becomes more concentrated in one place. When the lake is completely without ripples, the moon is reflected perfectly.

When the mind is with thoughts, the lake is with ripples; when the mind is without thoughts, the lake is without ripples. God is reflected perfectly when there is no ripple in you. Forget all about God—the only thing to be done is how to become ripple-less, how to become thoughtless, how to drop this constant obsession with thinking. It can be dropped—it is because of your cooperation that it continues. It is your energy that you go on giving to it that keeps it alive. It is just like a man on a bicycle: he goes on pedaling—it is his energy that keeps the cycle going on. Once he stops pedaling, the cycle may go a little further because of the past momentum, but then it has to stop.

Don’t give energy to your thoughts. Become a witness—indifferent, aloof, distant. Just see the thoughts, and don’t be in any way involved in them. Note the fact: the thoughts are there; but don’t choose this way or that, don’t be for or against, don’t be pro or con. Just be a watcher. Let the mind-traffic move, just stand by the side and look at it, unaffected by it, as if it has nothing to do with you.

Sometimes try it: go on the busiest street where the traffic rush is too much. Stand by the side of the road and see the traffic—so many people going hither and thither, and cars and bicycles and trucks and buses. You just stand by the side and look, and do the same inside: close your eyes and see—the mind is a traffic of thoughts, thoughts rushing here and there. You watch, you just be a watcher. By and by, you will see that the traffic is becoming less and less. By and by, you will see that the road is empty, nobody is passing. In those rare moments, first glimpses of samadhi will enter in you.

There are three stages of samadhi. First, when you achieve glimpses through gaps—one thought comes, then it has gone and another has not come for the time being. There may even be a gap for a few seconds; in that interval reality penetrates you—the moon becomes one. The reflection is there only for a single moment, but you will see the first glimpse.

This is what in Zen they call satori. By and by, the gaps will become bigger, and when the gaps become bigger and you can see reality more clearly, that vision of reality changes you. Then you cannot be the same because your vision becomes your reality also. Whatsoever you are seeing affects your being. Your vision, by and by, is absorbed, digested. That is the second stage of samadhi.

And then comes the last stage: when suddenly the whole traffic disappears, as if you were fast asleep and dreaming and somebody has shaken you and awakened you, and the whole traffic of dreaming has stopped. In that third stage you become one with reality, because there is nothing to divide. The fence that was dividing you has disappeared. The wall is no more there. The wall is made of the bricks of thoughts, desires, feelings, emotions; once it disappears—it is a China wall, very ancient, and every strong—but once it disappears, there is no fence between you and God. When for the first time the third stage happens, that is where the Upanishads announced, “Aham Brahamasi“—I am God, I am the Brahma. It is where the Sufi mystic, Mansur, declares, “Ana’l Haq“—I am the truth. It is there when Jesus declares, “I and my God are one, I and my Father are one.”

-OSHO

From The Beloved, Chapter Ten

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

 

The Three Entanglements – Osho

I loved the introduction about the psychological universe that you gave me yesterday. And yet I would like to repeat the question. You say that you were studying us in order to find out which are the difficulties that the seeker finds on the path towards realization of the Self, towards his own awakening. Now you have been studying us for fifteen years, and I would like you to give us some hints on what you find in your living experiment. Or, in other words, what are the patterns the seeker gets most entangled in, and what is the function of the master in that?

There are patterns the seeker gets entangled with.

The first thing is: most of the seekers are lost in an illusory feeling that they have arrived. It is a kind of dream in which you feel you are awake. You are still dreaming – your feeling of being awake is part of the dream.

The same kind of thing happens to the seeker. The mind is capable of creating the illusion that now there is nowhere to go, you have arrived. The mind is a deceiver, and the function of the master in this condition is to make you alert that this is not the reality but only a dream; you have not arrived.

This can happen at many points, again and again. And one can get very irritated and annoyed with the master for the simple reason that whenever you feel you have got it, he simply takes it away and puts you back into your ignorant state.

For example, it was happening to a German sannyasin continuously. Whenever he was in Germany he was living in a beautiful castle of his own – he was very rich – meditating; and then he would get the feeling that he had become enlightened. And the force of the illusion was so much that he could not keep it to himself, he would tell others. Not only would he tell other fellow sannyasins, he started writing letters to the presidents, prime ministers, kings, queens around the world: “I have become enlightened, and if you want any advice on any matters that concern the future of humanity in the world, I can help you.”

He was so certain. This happened three times, and because of his certainty he came to India to get my blessings. Naturally, it shows his certainty that he came for my blessings. One can think that the first time perhaps he was not aware that I would destroy his illusion, but the second time, he came again after two years; and a third time, after two years again he came.

Each time I had to tell him, “You are just being deceived by your own mind. Nothing has happened to you, you are simply the old man – the new man has not arrived. And all that you are doing – writing letters to the U.N., to other governments – are just ways of the ego. And you are in the grip of the ego.”

Close to me, he understood. Three times he became enlightened and I had to make him unenlightened. Now, that is not a good job. The fourth time he never came back; perhaps he is afraid I will make him again unenlightened. Now he remains in his castle and remains enlightened!

It is very easy to live in a beautiful dream. It is hard to see your dreams shattered by reality. In the ancient scriptures of the East it is called the power of maya. Mind has the hypnotic power to create any illusion. If you are after a certain thing, desperately, it is one of the functions of the mind to create the illusion to stop your desperateness. It happens every day to everybody in their dreams, but people don’t learn things.

In the night you go to bed hungry. In the night you are going to have a dream about eating delicious food. The mind is trying to help you so that your sleep is not disturbed; otherwise you are hungry and you are bound to be awakened by your hunger. The mind gives you a dream that you are eating delicious food of your choice, which satisfies your mind. The hunger remains but sleep is not disturbed, The hunger is covered by the illusion of the dream; it is a protection of your sleep.

You feel in sleep that your bladder is full. If the mind does not create the dream that you have gone to the toilet, come back and gone to sleep again, then your sleep will be disturbed – and sleep is a great necessity for the body. The mind is taking care that it is not disturbed again and again; you can have a long sleep, rest, so in the morning you are rejuvenated.

This is the ordinary function of the mind; on a higher plane the same thing happens. It is an ordinary sleep, an ordinary awakening that mind prevents. On the path, it is an extraordinary sleep and an extraordinary awakening. But the mind is programmed – it is just a mechanical thing. It simply does its work without bothering, because it has no way of checking whether it is ordinary sleep or spiritual sleep, ordinary awakening or spiritual awakening.

To the mind it is all the same. Its function is to keep your sleep intact and create a barrier for anything that disturbs your sleep. If you are hungry it gives you food; if you are desperately in search of truth, it gives you truth, it gives you enlightenment. You ask for anything, and it is ready to give it to you.

It can create the illusion of the real thing – that’s its intrinsic power.

Western psychology has not yet been aware of the dream’s actual function, what function it has. Sigmund Freud thinks that its only function is to bring up your repressed desires and allow them a certain illusory reality so that you don’t go insane. The dream is an outlet so the steam that you go on repressing is released. That seems to be the whole understanding of Western psychology about dreams – that it is an outlet. While you are asleep, your dreaming helps you to get rid of many aberrations.

You had seen a beautiful woman while you were awake, but you had to maintain your civilization, the civil code, manners, morality, religion, respectability, and you behaved that way. You could not behave like an animal. That’s actually what you would have liked to do, but all these barriers prevent you.

In the dream you have the freedom to be an animal again, with all the freedom of an animal. You can do whatsoever you want to do with the woman. Nobody is preventing you – no priest, no policeman. Nobody is ever going to know what you did in your dream. Even you yourself will forget in the morning what you did in your dream.

But this is not the only function, this is a very small function of dreaming. In fact Western psychology has not divided mind’s different stages the way the East has done. In Eastern psychology the most superficial state is the waking state – very thin, very artificial. It is a social by-product.

You cannot live alone, you have to live with the society; you have to follow the rules of the game. This thin layer is created by the priests, by the parents, by the pedagogues, and by all kinds of influences on you. And you are given tremendous respect for it, you are rewarded for it.

The second layer is dreaming, which is far truer, far more natural – out of reach of the crowd, society, education, morality, religion. You are more authentic, you are not a hypocrite in your dreaming. The third stage is sleep mixed with dreams. That is even deeper. A few dreams float in it, and these dreams are far more important than the dreams of the second stage because the second-stage dreams are more or less reactions of your waking state. Whatever you have repressed creates them.

The third stage of sleep with dreams… these dreams have nothing to do with your waking state. These are more like visions. And if you can remember them, they can be of tremendous help for you for your spiritual growth. They show you the direction where to go, where the right way is.

These dreams should not be called dreams, and they are not called dreams in the East; they are called visions. And they can happen only when you have reached the sleep of the third strata of your mind. You are far away from your waking world, miles away. The waking world has no effect on it.

These visions are caused by the fourth stage – which is dreamless sleep. This is the fourth stage, when dreams disappear completely – no visions, no dreams; you are simply asleep. This is the deepest in your being. You are at the very bottom of your mind.

Patanjali, one of the most authentic seekers of the mind, and one of the oldest, ancient most people, in many ways very rare…. For example, there are very few people who have created a whole system alone.

Yoga is the creation of one single man, Patanjali – the whole system. And he created it to such a perfection that for five thousand years nothing has been added to it, nothing has been taken out of it. He has exhausted the whole field. It is very rare; it takes centuries for any science to become complete, and many people have to contribute to it.

There are only two cases: One is Patanjali who created a whole science of Yoga; and the other is Aristotle, who created the whole science of logic. And for two thousand years there has been no change, no improvement. But just in this century, Aristotle has lost his ground. Non-Aristotelian logic has come into being – which is absolutely against Aristotle. But Patanjali stands like a peak of the Himalayas – still unchallenged, still perfect and complete.

Patanjali says that the deep sleep, dreamless sleep, is exactly the same as samadhi, superconsciousness, the ultimate experience of being. It is the same; the only difference is you are not aware of it. Dreamless sleep plus awareness is equal to enlightenment.

One has to start with the first layer of waking, and make it alert. It is a very thin layer, very superficial, but it can be used as a preface for greater things to happen. Meditation begins with wakefulness.

You start becoming aware of the moments when you are awake.

Walking, eating, doing your work – anything – you have to make it a point that it is done in awareness, that it is not done like a robot, not mechanically. Even breathing has to be joined with awareness, so you know when the breath is going in and you know when the breath is going out.

The smallest things you have to try – even the blinking of the eyes. The smaller the thing you try, the better, because those are the things which one ignores, and those are the things which will give you a deeper penetration into the thin layer of wakefulness.

Buddha has said that the meditator has to walk keeping his eyes only four feet away, looking at the ground, not looking all around everywhere, reading the posters on the walls, looking at people and what they are doing. He has to keep his eyes focused four feet ahead, and remain alert that he does not move from that posture.

And while he is looking four feet ahead, he has to be continuously aware of each step that he is taking. He has to walk very slowly. He has to remember the breathing, that it is going in, coming out. He has to remember the blinking of the eyes. He has to be aware of each small thing that is happening.

Being awake plus awareness will lead you to the second step: you can dream with awareness – and that is a tremendous experience. Then dreaming cannot deceive you; you are alert. If you are hungry, you know you are hungry, and you know the dream is trying in every way to provide delicious food, but it is just dream-food, it is not the reality. You can see both the hunger and the food. You know the hunger is true and the food is false.

As you become more and more aware of subtle nuances of dreaming, a great surprise is waiting for you. Dreams become less and less because they don’t need awareness. They are very shy; they don’t want to face awareness. They come only in the shadows of sleep.

But if you are alert, then naturally they stop coming. And when dreams stop coming you fall suddenly into the third state, which is sleep with visions. And there is a clear-cut distinction between dreams and visions.

Dreams disappear when you are aware, visions become more clear and solid when you are aware; they are not shy. They are part of reality, they are predictions, they may be glimpses of your future. Dreams belong to the past, visions belong to the future. They are opening doors of the unknown.

And if you can see clearly, your path is made very simple. So they are of a great help.

But remember the distinction, that awareness makes them very solid, real; they don’t disappear, they become perfectly clear. And soon you start discovering that what you have seen in your visions comes to be true in life.

Dreams are simply repressed parts of life.

They are intuitive, and once you have become aware that you have seen them before…. For example, in the vision you see a man that you have never seen, and the next morning you open your door and the man is standing there. The vision has prepared you for something. The man is no ordinary man, there must be something significant. He is a guest to be honored and respected.

Your intuition has made you already aware of it, that he is carrying a treasure for you. Something is going to happen with this man, something is going to transpire between him and you.

In fact, most of the people find their master through visions. Thinking is of not any help. What can you think about a master?

And the people who go to a master through thinking always go to a wrong person, because thinking is a by-product of the society.

You are born in a Hindu family or a Christian family or a Buddhist family – those families have given you a certain idea of what a saint is. Your thinking cannot go beyond it, and if you go through thinking to find a master, you will end up with somebody who is trying to be a saint according to the expectations of the society. He is not really a saint; he is just rehearsing a part that he wants to play in life.

Only through visions do you come across beings who are not according to your expectations. In fact, they have nothing to do with your mind. It is through the tremendous sensitivity of your intuition that you start seeing something of the future. It is through the height of your awareness that what is future for others becomes present for you.

For example, it is like this: A man is standing by the side of a tree, and he looks at the road – the road is empty. He looks behind him, at the road that he has traveled – it is empty. He looks ahead to the future, the road that he is going to travel – it is empty. But at exactly that same moment, another man is sitting in the tree. He has a bigger perspective, he can see more of the road.

He sees a horseman coming closer to the tree. That horseman is present to him, but that horseman is future to the man who is standing by the side of the tree. So what is future to one man can be present to another: it depends on his height, on his perspective, on his alertness.

It is a known fact that thousands of saints down the ages have predicted their death – the exact time, days before, sometimes months before – because in the old days their disciples were miles away; they had to be informed that the master is going to leave the body. They have to come because the master cannot leave the body without saying goodbye to them, or maybe there is a last message.

So disciples from faraway places will start traveling – it will take time but they will all reach and the master will die exactly at the time he has declared. It is part of the vision – he knows when death is going to happen. To him it is already present; to his disciples it is future – maybe three weeks, maybe four weeks. He has seen it already.

So the vision is a tremendous help to the seeker – where to go? With whom to go? Whom to trust? It is not a question of the mind deciding. The deepest part of your consciousness has already decided, and there is no question of doubt about it.

I am reminded of a Sufi story. A king was told by his prime minister, “In your whole kingdom there is only one beggar, and it is within your powers – you can easily make that beggar a rich man. And that is the only blemish on your kingdom. Your kingdom can be free of beggars, it is already free – there is only one beggar.”

The king said, “I know it. I have tried, but my visions are not in agreement with my mind. That man will remain a beggar; whatever we do is going to be futile.”

The prime minister was a man of intelligence, intellect – he said, “I don’t believe… why should he remain a beggar? If we give him some money, a good house to live in, he will not be a beggar.”

The king said, “Wait for tomorrow morning. Let me check.”

The prime minister said, “With whom are you going to check? I am the person, your adviser – you have to check with me. About whom are you talking?”

The king laughed. He said, “You may not understand. I always have to check my visions, because I have noticed that when my vision has said, ‘Don’t go to war,’ if I went, I was defeated, even though I was mightier than the enemy. And there were times when the enemy was mightier and I was weaker, but my vision said, ‘Go ahead,’ and I was victorious. So it is there that I have to check: what my vision says about this beggar.

“And this is my method that I go to sleep thinking about a certain thing, for example this beggar. I will fall asleep thinking about this beggar. Slowly, slowly it settles to the point where visions happen.”

And the next morning the king said, “It is not possible, but I will give it a try, just to show you that it is not possible.” The beggar used to pass along a bridge. Just in front of the palace there was a river, and he used to pass over the bridge and sit on the other corner of it to beg the whole day.

The king, in disguise, and the prime minister, in disguise went on to the bridge early in the morning when the beggar used to come, with a big pot full of gold coins – enough for the beggar to live his whole life luxuriously. There was nobody on the bridge – it was too early in the morning and it was too cold.

The king put the pot with the gold coins in the middle of the bridge, and they both went away to the other corner to see what happened.

The beggar was coming. He was not blind, and on the whole bridge there was nothing except the pot, but the prime minister was surprised that the beggar was coming with closed eyes. He passed the pot full of gold coins with closed eyes, groping his way.

When he reached close to the king and the prime minister, they asked him, “What is the matter? You are not blind, and you have never done this before. Why are you walking with closed eyes?”

The beggar said, “Just as I got onto the bridge the idea occurred to me: what if I go blind, then how would I manage to walk along the bridge? So I closed my eyes and tried to walk along the bridge as a blind man. And you should be happy that I managed it.”

The king turned to the prime minister: “What do you say? I had seen this whole scene in my vision – that the beggar will pass the pot with closed eyes, and he will have a reason, he will give an argument. It happens to everybody, once in a while, to want to walk with closed eyes to see how it feels – but exactly on that day?”

Once you have become aware of the reality of your visions, you are safe from your dreams, from your mind. And you are in a state where trust is possible. Not that you have to do anything, just your visions will make you trust.

The real masters are found through visions.

And then you can give yourself up totally into the hands of the master. Below this stage, if you go on with awareness, visions will not be happening every day. Once in a while, only when something is very important that existence wants you to be alert about…. It is your connection with life, with existence, with the cosmos.

So visions will happen only once in a while – not an everyday affair – but whenever they happen they are going to materialize in reality soon. You have been warned beforehand.

If you remain aware you will reach the fourth stage – dreamless sleep. The word of Patanjali is sushupti – dreamless sleep. And he says sushupti and samadhi, dreamless sleep and the ultimate awakening, are exactly the same. The only difference is of awareness.

If you can go with awareness into dreamless sleep, it explodes. There is an explosion of light, suddenly you are full of light. Your whole mind – dreams, sleep, everything is gone. There is only pure awareness.

On the way, the disciple can first be misled when he is trying awareness in the waking mind. If you just put a watch with a second hand in front of you and keep your eyes on the second hand, you will be surprised: you cannot continue to remember even for one minute completely. Perhaps fifteen seconds, twenty seconds, at the most thirty seconds, and you will forget. You will get lost in some other idea – and then suddenly you will remember that you were trying to remember.

Even to keep awareness continuous for one minute is difficult, so one has to be aware that it is not child’s play. So when you are trying to be aware of the small things of life, you have to remember that many times you will forget. You will go far away into something else. The moment you remember, don’t feel guilty – that is one of the traps.

If you start feeling guilty, then you cannot come back to the awareness that you were practicing. There is no need to feel guilty, it is natural. Don’t feel repentance. It is simple, and it happens to every seeker. Accept it as natural; otherwise you will be caught in repentance, in the guilt that you cannot remember even for a few moments and you go on forgetting.

Mahavira is the first man in history who has actually worked out that if a man can remember, be aware, for forty-eight minutes continuously, that’s enough – he will become enlightened, nobody can prevent him. Just forty-eight minutes… but it is difficult even for forty-eight seconds – so many distractions.

No guilt, no repentance – the moment you remember that you have forgotten what you were doing, simply come back; simply come back and start working again.

My emphasis is, simply come back. Don’t cry and weep for the spilled milk; that is stupid. It will take time, but slowly you will become aware that you are remaining alert more and more, perhaps for a whole minute, perhaps two minutes.

And it is such a joy that you have been aware for two minutes – but don’t get caught in the joy. Don’t think that you have attained something. That will become a barrier. These are patterns where one is lost. Just a little gain and one thinks one has come home. Go on working slowly, patiently.

There is no hurry – you have eternity at your disposal.

Don’t try to be speedy. That impatience will not help. Awareness is not like seasonal flowers that grow in six weeks’ time and are then gone. Awareness is like the cedars of Lebanon which take hundreds of years to grow; but they remain for thousands of years and rise to one hundred and fifty feet, two hundred feet high in the sky. They are really very proud people.

Awareness grows very slowly, but it grows. One has to just be patient.

As it grows you will start feeling many things which you have never felt before. For example, you will start feeling that you are carrying many tensions in your body of which you have never been aware because they are subtle tensions. Now your awareness is there you can feel those very subtle, very delicate tensions.

So wherever you feel any tension in the body, relax that part. If your whole body is relaxed, your awareness will grow faster because those tensions are hindrances.

As your awareness grows even more, you will be surprised to know that you don’t dream only in sleep; there is an undercurrent of dreaming even while you are awake. It goes just underneath your wakefulness – close your eyes any moment and you can see some dream passing by like a cloud in the sky. But only when you become a little more aware will it be possible to see that your wakefulness is not true awakenedness.

The dream is floating there – people call it daydream. If they relax in their chair for a moment and close their eyes, immediately the dream takes over. They start thinking that they have become the president of the country, or they are doing great things – or anything, which they know at the very moment they are dreaming is all nonsense. You are not the president of the country, but still the dream has something in it, that it continues in spite of you.

Awareness will make you aware of layers of dreams in your waking state. And they will start dispersing, just as you bring light into a dark room and the darkness starts dispersing.

Awareness functions almost like a light. If you can disperse your dreams in the waking state, your waking state will have a clarity, your intelligence will have a newness to it. These will be the byproducts.

You will be able to see things which you were not able to see before. You will be able to reason, argue. You will be able to see your conditionings, which you were never able to before; you had accepted them in your childhood when there was no argument, no reasoning. […]

So as you become aware, your conditionings will start falling this way and that way. Christianity, Hinduism, Buddhism – they will start disappearing from your wakefulness. You will start discovering your own identity, which has been covered with so many labels.

In the second step, dreams can delude you. That is where the master will be of immense help. He can tell you that you are dreaming, that you are awake. The Zen master in Japan has developed a staff; he moves amongst his disciples who are meditating with his staff. So whosoever he feels is dreaming, he hits him on the head… because when you start dreaming, you start dozing. Your face immediately changes. When you are awake, your face has a certain quality; when you start dreaming, it has a different quality – and immediately the hit comes.

Suddenly you are awake and the disciple is expected to bow down and touch the feet of the master in gratitude for his compassion that he did not allow him to fall into the trap of dreams.

In the third stage the master will be helpful in making it clear to you that what you are seeing now are not dreams. Listen to them, follow them – they are indications of your destiny. If you go astray, you will miss fulfillment. These visions are showing you the right path to follow.

But still there is a danger – the danger of getting very egoistic because you can know the future. Not only can you know your future, if you try a little harder you can start seeing other people’s futures. It is in this stage that all astrology has been born. It has nothing to do with stars – that is just a façade to deceive you. It has nothing to do with the lines of the hand.

It is a visionary who can manage to look into your future. But that can give him the role of a prophet.

The word “prophet” comes from prophecy. Only in India have there been no prophets – you will be surprised. In Judaism there have been prophets, in Christianity there have been prophets, in Mohammedanism there have been prophets. It is only in India that there have been no prophets, which is strange because this is the most religious part of the world, and the most ancient in religion, deep in religion.

What happened to the prophets? Why did they not appear here? – because every disciple was made aware by the master that these visions are not to make you a prophet, that you are not to move in that direction, that it is a false direction. Use these visions to go deeper, to the fourth. Don’t start using these visions to play around and show your power.

This is the greatest trap that waits for the disciple, because the attraction is immense – to tell somebody his future, that “tomorrow this is going to happen to you.” […]

So this is one of the greatest traps, because as power grows you are closer to being trapped. And this is the last trap.

It happened in the life of Vivekananda in Ramakrishna’s ashram, in Dakshineshwar, in Calcutta, Bengal…. There were many disciples, and Vivekananda was one of the most intellectual disciples of Ramakrishna. There was a very simple man who was also a disciple – his name was Kalu, a poor man. He was so faithful, religious, emotional, that he had in his room hundreds of statues of different gods, because in India the traditional number of gods is thirty-three million. So he had hundreds of statues, and it was such a long affair to worship all those gods that it was only in the afternoon that he was able to take his breakfast.

Early, at four o’clock in the morning, he would take a bath in the Ganges, and then the worship would begin. And of course each god had to be worshipped equally; otherwise somebody may get angry, somebody may feel offended. So the whole day was lost and everybody was laughing at Kalu: “What are you doing? Just one god is enough!”

But Kalu said, “I have become so attached to these hundreds of gods – whom to reject? And whoever I reject will become annoyed. So in this life it is impossible; I have to worship these hundreds of gods and I have to give equal time to each.”

Vivekananda was the most prominent in making a fool of Kalu. He said, ”You are simply stupid – these are just stones! And you are wasting your life.” But Kalu would not listen to anyone; he continued his way.

One day Ramakrishna gave Vivekananda a certain method of awareness to practice: “Go into your cell, close the door and practice it.” When Vivekananda came to a certain stage of awareness he felt himself so full of power that the idea came to his mind, “If I say at this moment just within myself, to Kalu, ‘Take all your gods and throw them into the Ganges,’ he will do it.” He was so certain of it. And he did it, he said to Kalu, in his own cell, just within himself, “Kalu, just collect all your gods” – and this was the time when he was worshipping the gods – and throw them all into the Ganges.”

And Kalu collected all his gods into a big bag and was dragging the bag down the steps when Ramakrishna ran after him, stopped him and said, “What are you doing?”

He said, “Suddenly I heard a voice – it must have come from God himself, because there was nobody in the room – saying, ‘Kalu, collect all your gods and throw them into the Ganges.’ It was so powerful that I could not doubt it.”

Ramakrishna said, “Come back. Take your gods back and I will show you from where the voice has come.” He knocked on Vivekananda’s door. Vivekananda came out and Ramakrishna was very angry. He said, “Vivekananda, this is the last thing I had ever expected of you. I had told you to be aware – not to destroy a poor man’s life. This is his whole life, and he is no harm to anybody. He is so simple-hearted, so loving, such a beautiful man – how could you do it to him? Awareness is not for such things. And from now onwards I will keep the key of your awareness; you will never attain to the same power again.”

It is a very significant story. And it is said Vivekananda died without attaining enlightenment because the key was kept by the master. He never showed Vivekananda the way to go deeper. He tried hard in his own way but always went round and round, could not enter within himself. Although he became Ramakrishna’s successor because he was the most intellectual – a great orator, a very powerful personality, had a certain charisma, influenced people – he himself died a poor man, knowing nothing. And the reason was that he disturbed a simple-hearted man because he got just a little power and he immediately used it – not for the benefit of somebody, but to harm somebody.

There are traps and traps.

And the master is needed in many ways: to keep you aware not to use your power in any harmful way to others, not to use your power in any way harmful to yourself, not to use your power as an ego-trip.

And he has to go on reminding you that you have to transform your sushupti, your dreamless sleep, into samadhi, into superconsciousness.

-OSHO

From Light on the Path, Chapter 18

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Meditate for Forty-eight – Osho

Can a person meditating an hour a day gain enlightenment in this life? 

It has been found by all the great meditators of the world that just forty-eight minutes, exactly forty-eight minutes, are enough to make you enlightened. But to meditate for forty-eight minutes – I’m not even making it sixty, I’m giving you the exact time – is not an easy thing.

Even to meditate for a single minute, a whole single minute, sixty seconds, is a difficult thing – but not impossible. You can try it to check. Just put a small watch in front of you with a second hand, and start looking at the second hand the moment it moves from twelve. Just keep watching the second hand and see how long you can manage watching it.

At the most, somewhere between ten to twelve seconds you will have missed, you will have gone somewhere else. And by the time you come back, a few seconds are lost, the hand has moved. If you do it daily, then in a few days it is possible to remain for sixty minutes silently watching.

The same is the process of vipassana. You have to watch your breathing – that is the method that Buddha used, a very simple and very scientific method. You just watch the breath going in, you go with it; it is coming out, you come out with it. You don’t forget at any time the watching; you don’t go astray.

If you can manage it for forty-eight minutes, that very day you will become enlightened, in this life!

There is no need to wait for another life and there is no need even to wait for one hour. Those twelve extra minutes may be too difficult. Just forty-eight is the exact right time.

To attain those forty-eight minutes may take years, but it need not be postponed for another life, it can happen in this life.

It all depends on your intensity.

It all depends how much you are ready, willing, open, receptive, vulnerable.

-OSHO

From The Sword and the Lotus, Chapter Eleven

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Just Around the Corner – Osho

Enlightenment is not a device. All devices are for enlightenment, but enlightenment itself is an absolute reality. You think it is now miles away while before it used to be just around the corner. That was a device – to make you feel that it is just around the corner. It is certainly miles away, but those miles are very relative – they depend upon the intensity of your longing. They can be longer, they can be shorter; you can go on for lives searching for it, and you can find it today.

You have to understand the idea of relativity. Those miles are not a reality in themselves – they depend on you. If your longing is just lukewarm, then those miles are very long – perhaps too long.

Perhaps it may not be possible for you to reach it. But if your longing is a flame in your heart and you are afire with it, it is a question of life and death, then those miles miraculously become very short – sometimes so short that a master can say, “You can have it right here and now,” and they disappear completely.

[…]

You have to purify your consciousness, you have to deepen your meditation, you have to make your lovingness unconditional. And you have to move beyond the mind, beyond the body, to a point within yourself which is the center of your being, which is going to become enlightened. For that a very deep desire is needed, a desire for which you can risk everything, a desire for which you can be ready to die.

Then enlightenment is just by the corner… even the corner is too far away. Perhaps to the man of total longing, enlightenment is just within him; hence I say it is a relative phenomenon, it is very elastic. Those miles can be long, those miles can be very small – ultimately it all depends on you.

-OSHO

From The Rebel, Chapter Three

The Rebel

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

The Mind is the Watched – Osho

I have come to a dead end. I see the impotence of the mind and feel all action useless. Does the mind totally die only in samadhi? 

Please say something about mind and action in witnessing.

Vinod Bharti, you say, “I have come to a dead end”—but I don’t feel it so. Not yet, because when you really come to a dead end, a transformation immediately happens. You are coming closer to it; of that much I am certain. The dead end is not far away, but you have not come to it yet. Your whole question proves it.

You are coming closer, you are feeling intuitively that it is not far away—but it has not been reached yet. Still, there is hope. Still, deep down, you are dreaming that this is not going to be the dead end; hence the question arises.

You say, “I see the impotence of the mind….” You have not seen it yet, you only think you have. Seeing and thinking are totally different, but one can get mixed up very easily. Thinking can pretend to be seeing. You are not seeing the impotence of the mind; otherwise even this question would not arise. If the mind is really impotent, what can it ask? What can it think about? It simply falls from you, it withers away.

But the shadow is on you, and that’s a good sign. The day is not far away when you WILL see the impotence of the mind—and then immediately the transformation. Then, immediately, a sudden enlightening experience. All questions disappear; all answers disappear, because when the mind is seen, really seen as impotent, what is there to ask and what is there to find? The mind simply evaporates. Then life is left, pure life, unhindered, undistorted by the mind.

Then you will not say that you feel all action useless. If you see the impotence of the mind, the mind disappears but action becomes for the first time tremendously beautiful. There is no question of utility at all. Life has no utility in itself. What is the use of a rose flower?—but still it goes on growing, still it goes on opening, still it goes on releasing its fragrance. What is the use of it? What is the use of the sun rising every day? Is there any use for the sun itself? What is the use of the starry night?

The word “use” is part of the paraphernalia of the mind. Mind always thinks in terms of utility. The mind is a Jew; it always thinks in terms of purpose, profit, utility. When the mind disappears, action does not disappear, activity disappears—and there is a great difference between the two. Activity has utility; action is pure joy, pure beauty. You act not because something has to be achieved, you act because action is a dance, is a song. You act because you are so full of energy.

Have you watched a child running on the sea beach? You ask him, “Why are you running? What is the purpose of your running? What are you going to gain out of it?” Have you watched the child collecting seashells on the beach? You ask him, “What is the utility of it all? You can use your time in a more utilitarian way. Why waste your time?”

The child is not concerned about utility at all, he is enjoying his energy. He is so full of energy, so bubbling with energy that it is a sheer dance — any excuse will do. These are just excuses — seashells, pebbles, colored stones. These are just excuses — the sun, the beautiful beach…just excuses to run and to jump and to shout with joy. There is no utility at all. “Energy is delight” — that is a statement made by William Blake, one of the most mystical poets of the West. Energy IS delight. When there is great energy, what are you going to do with it? It is bound to explode.

Action comes out of energy, out of delight. Activity is businesslike. Action is poetry. Activity creates a bondage because it is result oriented: you are doing it not for its own sake, you are doing it for some goal. There is a motive, and then there is frustration. Out of a hundred cases, ninety-nine times you will not achieve the goal, so ninety-nine times you will be in misery, frustration. You did not enjoy the activity itself, you were waiting for the result. Now the result has come, and ninety-nine times out of a hundred there is frustration. And don’t hope for the remaining one percent, because when you achieve the goal, there is frustration also. The goal is achieved, but suddenly you realize that all the dreams you have been dreaming about the goal are not fulfilled.

You have achieved the money, but where is the joy that you have always been hoping for when the money was there? You have that great marble palace, but you are the same poor man — the same emptiness inside, the same hollowness. You used to live in a hut, now you start living in a palace — but the SAME person. You were miserable in the hut, and you will be even more miserable in the palace, because the palace has more space and of course when there is more space you will be more miserable. What else can you do with that space? All that you know is how to be miserable.

So you see poor people and you see rich people. The only difference is that the poor people are still hoping. There is hope; hence poor people are not so frustrated. Rich people have lost all their hopes; they are more frustrated. The poor person can still dream — he can still go on counting in his mind how great a bank balance he will have next year and the year after. Soon the day will come when he will be rich and he will have a car and a good house and a good wife, and the children will be going to good schools. But what can the rich man dream? All that he can dream about he has already, and nothing is happening out of it. The money is there, but he is as empty as ever.

There are two kinds of poor people: the poor poor and the rich poor. And remember, the second category is far worse.

Activity means there is a goal; activity is only a means to that end. Action means that the means and the end are together in it. That’s the difference between action and activity.

Vinod Bharti, activity will become useless, but then action arises and action has a totally different dimension. You act for the sheer joy of acting. For example, I am speaking to you — it is not activity, hence I am not concerned with the result at all. It is a pure act. I enjoy communicating with you, I enjoy communing with you. I am grateful to you that you allow me. If you don’t allow me, I will have to talk to the trees or to the rocks, or I will have to talk to myself! I am obliged to you; you need not be obliged to me. It is a pure act. There is something in me that wants to relate. There is no goal orientation — I am not expecting anything from you. If something happens, good; if nothing happens, even better! If you become enlightened, good; if you don’t become enlightened, far out! — for the simple reason that if you all become enlightened, who am I going to talk to? So please, delay your enlightenment as long as you can — this much of a favor you have to do for me! It is a simple act. No motive, no future in it — just the present.

Hence I am not trying to create a system of thought — I cannot, because to create a system of thought you have to be motivated. Then you have to link everything in a certain logical order. I can enjoy fragments.

When P. D. Ouspensky wrote his first book on Gurdjieff, he gave it the title In Search of the Miraculous. He was a man of a philosophic bent, a great mathematician, logician and philosopher.

When he showed the book to George Gurdjieff, his master, Gurdjieff just looked here and there for a few minutes and then he said, “Give it a subtitle too: Fragments of a Teaching.”

He was a little puzzled, because he had tried to make a whole system and Gurdjieff was suggesting an extra title. “The main title, In Search of the Miraculous,” Gurdjieff said, “is okay, but it needs the subtitle, Fragments of a Teaching — in fact, Fragments of an Unknown Teaching.”

Ouspensky asked, “Why?”

Gurdjieff said, “Because I cannot create a system of thought — these are all fragments.”

And you can see it happening here. You can collect all my thoughts, but they will be only fragments — fragments but not a system. To create a system, you need to be goal oriented. You have to follow a certain structure, and you have to go on like an arrow towards a target.

That is not possible either for a man like me or Gurdjieff. We cannot follow any goal. Our every act is complete in itself, entire in itself. It has no relationship with the past and no relationship with the future. It is total. If I die this very moment, there will be no desire in me even to have completed the sentence.

Action is an end unto itself; it has no utility. When the mind is seen to be impotent, the mind disappears. In that very seeing, the mind disappears. And, of course, with it all utilitarian activities will also disappear, because mind is the cause of goal orientation. It contains all your motives. It contains your past and the future; it does not contain the present at all. And when there is no mind, all that is left is pure present. You act moment to moment, and each moment is enough unto itself. Hence the beauty of the statements of Jesus, Buddha, Lao Tzu, because each statement is in itself perfect, it needs nothing. You can take any statement from anywhere, and you can meditate over it and it will give you the taste of Tao, Dhamma — truth.

Buddha used to say again and again that the taste of the sea is the same. You can taste it from anywhere, from any shore — the taste is the same. This shore or that makes no difference. Each statement of a buddha has the taste of truth. But it is not concerned with utility….

Vinod Bharti, you are feeling in an intuitive way that something is coming closer of which you are afraid: “the dead end.” Everybody becomes afraid, and out of fear the question has arisen. You ask, “I have come to a dead end. I see the impotence of the mind and feel all action useless. Does the mind totally die only in samadhi?”

Just the reverse is the case: when the mind dies totally, what is left is samadhi. So I cannot say that the mind dies totally only in samadhi; that will be putting things upside down. The mind dies first, and then what is left is called samadhi. That state of no-mind is called samadhi.

But the death of the mind frightens, scares one. That’s what you are feeling: the shadow of death. It is not YOUR death, it is the death of the mind which is not you. But for many lives we have lived identified with the mind, so when the death of the mind comes closer it feels as if WE are going to die. It is not a dead end for YOU, it is certainly a dead end for the mind. That too has not come yet, but the mind is freaking out, because once it has come, then there is no way out for the mind. If it can escape just before the dead end, then there is a possibility of surviving…hence the question.

You say: “Please say something about mind and action in witnessing.” In witnessing, mind remains only as a biocomputer, a mechanism, but separate from you; you are no longer identified with it. When you want any memory you can use the mind just as you can put on your tape recorder. Mind is really a tape recorder. But it is not continuously on, not twenty-four hours on. When needed, the witness, the man of meditation, the man of awareness, is capable of putting the mind on or off. He puts it on when there is some need.

If I am talking to you, I have to put the mind on; otherwise language will not be possible. No-mind is silent; there is no language; only mind can supply the language. I have to use the mind to relate with your mind; that’s the only way to relate with your mind, so I put it on.

When I go back and sit in the car, I put it off. Before Heeren turns the ignition on, I turn MY ignition off! In my room I don’t need my mind. When my secretary comes with the letters, or with some work, I say to her, “Hello!” And inside I say, “Hello, mind. My secretary has come!” Otherwise there is no need for the mind.

When you are witnessing, the mind remains, but not constantly working. Your identity is broken. You are the watcher; the mind is the watched. It is a beautiful mechanism, one of the most beautiful mechanisms that nature has given to you. So you can use it when needed for factual memory — for phone numbers, for addresses, for names, for faces…. It is a good tool, but that’s all it is. It need not sit upon you continuously twenty-four hours a day. Even while you are sleeping, it is sitting on your chest torturing you, giving you nightmares. All kinds of relevant and irrelevant thoughts go on and on.

It does two harms. One: you lose your purity of witnessing, you don’t remain a mirror. Your mirror becomes so covered with the dust of thoughts that you start becoming closed to existence, you cannot reflect existence. The full moon is there, but your mirror does not reflect it. How many people are there who see the full moon? Even if they see it, they don’t SEE — their seeing is not of any value. They don’t rejoice, they don’t dance. How many people are there who see the flowers? Just now the birds are singing, but how many people are there who are aware of the birds and the wind passing through the trees?

When the mind is no longer hovering over you continuously, you become aware of infinite beauty, of truth, of the celebration that goes on and on in existence. But the mind is there, put aside — you can put it on when needed.

And when activity ceases, action is born. Action means response; activity means reaction. When you are in action, it means the mind is put aside and your consciousness is in a direct contact with existence; hence the response is immediate. Then whatsoever you do is not ready-made. It is not a ready-made answer given by the mind; you are responding to the reality as it is. Then there is beauty, because your action is true to the situation.

But millions of people in the world are simply living through ready-made answers. They are already carrying the answer; they don’t listen, they don’t see the situation confronting them. They are more interested in the answer that they are carrying within themselves than in the question itself, and they go on living their answer again and again. That’s why their life becomes a boredom, a repetitive boredom, a drag. It is no longer a dance, it cannot be a dance.

Action is a dance; activity is a drag. Activity is always untrue to the situation; action is always true to the situation. And activity is always inadequate because it carries an answer from the past, and life goes on changing every moment, so whatsoever you bring from the past is never adequate, it always falls short. So whatsoever you do, there is frustration; you feel that you have not been able to cope with reality. You always feel something is missing, you always feel your reaction was not exactly as it should have been. And the reason is that you have simply repeated, parrot-like, a ready-made answer, cheap but untrue – untrue because the situation is new.

Vinod Bharti, the mind will be there but with a new status, with a new functioning. It will be under your control: you will be the master, not the mind. You will use it when it is needed; you will not use it when it is not needed. It cannot insist that you have to listen to it, that you have to go on listening to it. Even if you are sleeping, it goes on knocking on your doors; it does not allow you even to have a beautiful sleep.

The second loss is that because the mind is working twenty-four hours a day, from the cradle to the grave, it becomes mediocre, it becomes stupid. It never has enough energy, it becomes very weak; hence the impotence. If the mind has time to rest, it will again become rejuvenated, it will again be fresh.

The mind of a buddha is always fresh, it is always young. It is always responding with such freshness, with such newness that it seems unbelievable. Your questions may be the same, but the answers of a buddha always have a new nuance to them, a new flavor, a new fragrance. You can go on listening to the Buddha for years, and still you will remain enchanted. Even if he repeats something it is never the same — the context is different, the color is different, the meaning is different.

The mind will be there, more alive, more potent, more restful, younger, fresher — not your master but a good servant, an obedient servant. Activity will disappear totally; there will arise action.

Action means there is no goal to it. Just as the poets say “poetry for poetry’s sake” or “art for art’s sake,” the same is the situation with the mystic. His action is for action’s sake; there is no other goal to it. He enjoys it just like a small child, innocently he enjoys it.

Vinod Bharti, witnessing is the miracle that changes everything in your life. Then the dead end is only a new beginning, a death and a birth — the death of the old, a total death; a discontinuity with the old, and the arrival of something absolutely unknown, the arrival of the new. It is a resurrection — a crucifixion and a resurrection. But the resurrection is possible only after crucifixion.

The dead end is going to come, but it is the beginning also. And you will see the beginning immediately, when the dead end has come. If you are just thinking about it, that it is coming, it is coming…the mind can even say, “It has come — beware, escape! While there is time, run away!” Then you will miss the other side of it. You will see only the cross, you will miss the resurrection.

You are thinking the mind is impotent. Your thinking is on the right track, but thinking will not help, seeing is needed. Become a witness so that you can see that the mind is impotent. Feel that activities are useless, but not action. Action continues. Buddha lived for forty-two years after his enlightenment. Action continued, activities disappeared.

-Osho

From Come, Come, Yet Again Come, Chapter One

Come, Come, Yet Again Come

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