Category: on Witnessing

Only the Heart Knows the Answer – Osho

Could you please comment on how to deal with a continuous questioning mind that is not interested in any answer anyway? Or am I just a Greek donkey?

The disciple who can wait will find all his questions answered at the right moment.

But waiting is a great quality: it is deep patience; it is great trust. The mind cannot wait; it is always in a hurry. It knows nothing about patience; hence it goes on piling questions upon questions without getting the answer.

It is something very delicate to understand: that it is not the answer that is significant but the right timing, your readiness to receive it; otherwise, it will just go above your head. The impatient mind is too much occupied in questioning. It forgets that questioning in itself is a meaningless activity — the real thing is the answer, but for the answer you need a certain silence, peace, openness, receptivity. The mind is incapable of these qualities; hence, for thousands of years the mind has been asking and asking but it finds no answer.

In the world of the mind there are only questions.

And in the world of the heart there is only the answer, because the heart knows how not to ask, how to wait: let the spring come by itself; wait like a thirsty earth . . . the rainclouds will come; they have always been coming. There is no need to distrust, because there is not even a single exception where trust has failed, where waiting is not fulfilled, where patience is not immensely rewarded.

The functioning of the heart and the mind are totally different; not only different, but diametrically opposite. The mind creates philosophies, theologies, ideologies — they are all questions that don’t have any answer. The heart simply waits. At the right moment, the answer blossoms by itself.

The heart has no question, yet it receives the answer.

The mind has a thousand and one questions, yet it has never received any answer because it does not know how to receive.

Your mind is full of questions yet you have been observing that by and by, they are being answered. This should create in you a new insight, a new trust. A new dimension is opening: that you have just to wait, alert and awake, and if it is needed the answer will come to you.

You are also seeing that most of the questions that the mind is filled with are silly.

They are—not most of them, all of them are silly for the simple reason that mind does not go through the discipline of asking receptively. It is more concerned with questions.

Even while the answer is being given, it has moved on to another question. Perhaps, listening to the answer, it has created ten more questions out of the answer itself.

Questions arise out of the mind just like leaves grow on the trees. And slowly, slowly, they become more and more silly — because it is very difficult to find many significant questions, and the mind is not satisfied with a small quantity of questions. It is greedy. It wants to ask everything; it wants to know everything without being ready to understand anything.

There are few significant questions.

And there is only one really fundamental question.

But that small quantity does not satisfy the greed of the mind. […]

The mind is a vulture. It is never satisfied with anything. You go on giving to it, it goes on taking, and it goes on asking for more. It never feels grateful; it is always complaining that it is not enough. Nothing is enough to the mind. Question after question — meaningful, meaningless, relevant, irrelevant — and not even a small space for any answer to enter into your mind. It is so crowded with questions.

The heart knows no questions.

And this is one of the mysteries of life: that the mind questions the whole life long and never receives any answer, and the heart never asks but receives the answer.

But there is one thing to be remembered: the mind is noisy, there is maddening noise. The heart may be receiving the answer, but because of the noise of the mind you may not come to feel that the answer has been received, that you are carrying it with you, that you are pregnant with it.

Not only does the mind disturb your peace, your silence; it disturbs it to such an extent that the heart — which is capable of listening to silence, waiting, receptive — is denied all connection with your being. The mind monopolizes your being; it simply puts the heart aside. And because the heart is silent, and a gentleman, it does not quarrel; it simply goes down the street, waits by the side of the road.

Mind wants to occupy the whole space.

The disciple has to understand this whole situation — that the dictatorship of the mind has to be destroyed, that the mind is only a servant, not a master. The master is the heart, because all that is beautiful grows in the heart; all that is valuable comes out of the heart — your love, your compassion, your meditation.

Anything that is valuable grows in the garden of the heart.

Mind is a desert, nothing grows there — only sand and sand and barren land. It has never given any fruit, any flower. You have to understand it: mind should not be supported as much as you have been supporting it up to now. Mind has to be put in its right place.

The throne belongs to the heart.

And this is the revolution through which the disciple becomes a devotee: when the heart becomes the master, and the mind becomes a servant.

This has to be remembered: that as a servant, the mind is perfect. As a master . . . it is the worst master possible; as a servant, it is the best.

And the heart — wherever it is, either on the throne or on the street — is your only hope, the only possibility for you to be bridged with your being, to be bridged with existence. It is the only possibility for songs to arise in you, stars to descend in you, for your life to become a rejoicing, a dance.

You are asking me how to stop this mind, its constant questioning, its silly crowd of questions.

That is where everybody takes the wrong step. If you try to stop it, you will never be able to stop it. Ignore it. Be indifferent to it. Let it chatter.

Be aloof, unconcerned — as if it does not matter whether it chatters or not, whether there are questions or not. Only this aloofness, this ignoring — Buddha has given it the right name, upeksha — this indifference slowly, slowly makes the miracle happen.

What you want to achieve by fighting is not possible, because when you fight with someone you are giving energy to the enemy. You are giving attention, and attention is food; you are getting entangled with the mind, and mind enjoys a good fight. It has never happened that anybody has been able to stop the mind by fighting with it. That is the most important thing to understand: don’t take any step towards fighting.

Just ignore, just be aloof, just let the mind do whatever it wants to do. When the mind feels unwelcomed, when the mind sees that you are no more interested in it, that it is pointless to go on shouting; you are not even hearing it, that you are not even curious about what is going on in the mind — it stops. […]

When you are indifferent, the mind starts feeling as if there is nobody — what is the point of all the questions? Because you are interested, curious, you get involved, you are giving juice to the mind.

Indifference to the mind is meditation.

And all those questions will disappear, because they are absolutely meaningless. And when the chattering of the mind has disappeared, there is a silence, a peace, so that you can hear the still, small voice of your heart.

Only the heart knows the answer . . . it already knows it.

And if you are with a master, the heart simply says yes to the master, because the heart knows the answer already. Perhaps the master is putting it in a better way, more articulate, but the heart is in complete agreement. And that agreement dissolves all distances between the master and the disciple.

Then silence is not only silence, it is also communion.

Then things are not said but heard; then things are not said but shown.

And when the heart is totally willing, life is such a simple, uncomplicated phenomenon that you cannot conceive of anything more simple.

It is the mind which creates complications, goes on creating complications and questions.

Mind’s whole expertise is to create complications.

If you want to live a simple, a beautiful, a silent, a joyful, a blissful life, let the mind be ignored and let the heart be restored to its status as master. This is the whole work of a religious seeker; nothing more is needed.

-Osho

From Beyond Enlightenment, Discourse #8, Q1

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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Witnessing where Mindfulness and Self-Inquiry Meet

At first glance, one might think that there is a significant difference between Ramana’s Self-Inquiry and Osho’s Witnessing Meditation. But in my own experience I have found that not to be the case. What I discovered is that Osho’s Watching/Witnessing Meditation incorporates Ramana’s enquiry but also extends out to reach a much larger field of practitioners. How so? you might ask. Okay, here goes.

Ramana Maharshi’s method of self-inquiry is often described as such:
A thought appears.
The question is asked, “To whom does the thought appear?”
The answer, “Me,” arises.
And then the question, “Who is this me? Or who am I?” is enquired into.

Osho has described the following three steps for his watching meditation:
We begin with watching the activities of the body.

With this awareness we then turn inwards to watch the movement of mind, thought.

Even deeper still and ever more subtle we then begin to watch the feelings of the heart.

So where do these seemingly very different approaches to realizing the self overlap, and how are they related?

Ramana begins with “a thought appears.” So, for a thought to appear it presumes that one is watching the movement of mind. For many of us, this is not as easy as one might, excuse the pun, think.

And this is where Osho extends the field. He instructs us to begin with watching the activities of the body. Meaning: we watch, we bring awareness to daily activities, eating, walking, talking, showering, etc. By this bringing awareness we are reclaiming our consciousness. We are increasing our own capacity of being aware. We are learning the art of watching. We are beginning to be more conscious.

His next step is to take this awareness and begin to watch the movement of mind. First, we watch our continual getting lost into thought and then remembering which brings us momentarily out of the stream. This process takes time because we have to gradually increase our capacity to watch all that appears in consciousness. Soon we are able to see thought as something separate from our watching and slowly disidentification begins, but still we are drawn out into the fray again and again. But then there is one more instruction that Osho adds and that is to watch without grasping or rejecting, to watch without judging the thoughts, to watch without analyzing the thought stream. Through this quality of watching, we begin to see that it is “the grasping and rejecting, the judging and analyzing” that is keeping us tethered to the stream of thought. It is how we remain identified with thought. A thought appears and we grab onto it because we like it and go for a ride. Or a thought appears that we find unpleasant and we push it down not to be looked at. Or we judge our getting lost into a thought or even analyze why we are attracted to such a thought.

But when we discover watching without grasping or rejecting, without judging or analyzing we are able to disengage, disidentify with thought and remain the watcher. And it is the same process for feelings, moods, emotions.

It is here that Ramana’s second step comes in. He says, we ask, “To whom does the thought appear?” We are not able to ask this as long as we are glued together with the stream of thought, as long as we are grasping, judging, etc. With the quality of watching that Osho has instructed there is space for the inquiry, “To whom does the thought appear?” Here we are in the double-pointed arrow that Osho speaks about. The arrow pointing back is the enquiry – to whom does that thought appear.

Osho instructs us to remain in this watching with the double-pointed arrow, watching without judging, analzying … and slowly, slowly the content that the outward-pointing arrow is pointing to begins to disappear. It no longer has the fuel to continue because it was being supplied by the identification, by the engagement.

And it is here that Ramana’s inquiry of “who am I” is relevant. Here in this disengaged awareness, this witnessing without an object, one’s own true nature as the witnessing consciousness is revealed. And it is indeed who we are.

I have been known to say that Osho’s witnessing meditation is the bee’s knees of meditation because it incorporates both mindfulness and self-enquiry. And so it is, and so it does.

A big shout to those who have persisted in their questions requiring me to articulate ever more clearly this insight.

-purushottama

See all 0f Prem’s notes.

That One Technique is Witnessing – Osho

Paul Reps in the foreword to this book, ‘Zen Flesh, Zen Bones,’ writes, “ . . . that the one hundred and twelve techniques of ‘Vigyan Bhairava Tantra’ may well be the roots of Zen.”

Beloved Osho, do you agree with Paul Reps?

There is a possibility . . . the one hundred and twelve techniques of Vigyan Bhairava Tantra are basically one technique in different combinations. That one technique is witnessing. In different situations use witnessing, and you have created a new technique. In all those one hundred and twelve techniques, that simple witnessing is used.

And there is a possibility that it may not be joined directly with Shiva’s book. Vigyan Bhairava Tantra is five thousand years old, and Gautam Buddha is only twenty-five centuries old. The gap between Shiva and Buddha is long – twenty-five centuries – and there seems to be no connecting link.

So it may not be that he has directly taken the technique of witnessing from Vigyan Bhairava Tantra. But whether he has taken it directly or not, there is a possibility that somehow, from somebody, he may have heard. He had moved with many masters before he became a buddha. Before he himself found the technique of witnessing, he had moved with many masters. Somewhere he may have heard mention of Vigyan Bhairava Tantra but it does not seem to have a very direct connection, because he was still searching. In fact, it was not witnessing that he was practicing when he became a buddha.

The situation is just the reverse: he became a buddha first. Then he found, “My God! It is witnessing that has made me a buddha.” It was not that he was practicing witnessing, he had dropped everything. Tired of all kinds of yogas and mantras and tantras, one evening he simply dropped . . . He had renounced the kingdom; he had renounced everything. For six years he had been torturing himself with all kinds of methods.

That evening, he dropped all those methods, and under a tree which became known by his name, the bodhi tree, he slept silently. And in the morning when he opened his eyes, the last star was disappearing. And as the star disappeared – a sudden silence all around, and he became a witness. He was not doing anything special, he was just lying down underneath the tree, resting, watching the disappearing star. And as the star disappeared there was nothing to watch – only watching remained. Suddenly he found, “Whoever I have been seeking, I am it.”

So it was Buddha himself who discovered that witnessing had been his path without his awareness. But since Buddha, witnessing, or the method of sakshin, became a specific method of Zen.

Paul Reps’ guess has a possibility, but it cannot be proved historically. And according to me, Buddha was not practicing witnessing. He found witnessing after he found that he was a buddha. So certainly it has nothing to do with Vigyan Bhairava Tantra, but the method is the same. […]

Because the method is the same, in the mind of Paul Reps, a scholarly mind, the idea may have arisen easily that Buddha’s method, the Zen method, is connected with Vigyan Bhairava Tantra. […]

-Osho

From The Zen Manifesto: Freedom From Oneself, Discourse #3

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

 

The Mysterious One – Osho

Rinzai said:

If you want to be comfortable independent, free from birth and death and free to go or stay, you should recognize the one who is here now listening to my expounding of the dharma. This one has neither form nor shape and neither roots nor branches; this one has no place of abode; and this one is lively and active and performs its function according to circumstances beyond all conceptions of location. If you search for him, he will flee away from you, and if you long for him he will oppose you. So he is called the mysterious one.

If you give rise to a thought of love in your mind, you will be drowned by water. If you give rise to a thought of anger in your mind, you will be burned by fire. If you give rise to a thought of doubt in your mind, you will be obstructed by earth. If you give rise to a thought of joy, you will be whirled away by wind.

If you can discern all this you will not be affected by objective things which you can turn to your own advantage. Then you can walk on water as if on the ground, and walk on the ground as if on water. Why is this possible? — Because you already understand the four elements are like a dream and a transformation.

Therefore, followers of the way, the one who is now listening to my expounding of the dharma is certainly not your four elements, but one who can make use of your four elements. If you hold such a view, you will then be free to go or stay.

Maneesha, one of the most important things to be understood is that language goes on changing with time. What looked very significant one thousand years ago will not look very significant now. What was thought to be very profound in the times of Gautam Buddha will be thought to be childish today.

Talking on these ancient masters I am in a constant difficulty because their language does not fit with contemporary intelligence. I have to bring the essence into a contemporary context, otherwise it will look just mythological . . . talking about nonsense. Perhaps it was possible for the primitive man not to object to it, but for the modern mind it is impossible not to object.

The master’s whole position should be such that your trust deepens and is not disturbed. If the master disturbs your trust he is taking you farther away from yourself, because your undisturbed being — settled, centered, at home — is the realization of truth.

So I have to be very careful with all these old masters. They use the language of their times. It was perfectly right then, and today the essence is perfectly right, but the language is no more relevant. It is true about all the masters I will be speaking to you about. It is not only about Rinzai; I will tell you where it becomes difficult for the contemporary intelligence.

Rinzai said:

If you want to be comfortable independent, free from birth and death and free to go or stay, you should recognize the one who is here now listening to my expounding of the dharma.

In a simpler way, what he is saying is: “Don’t be concerned with what I say but be concerned with who is listening in you. It does not matter what I am saying. What matters is that you are awake and listening.” Listening is a great art. Just experience the listener, and you will not go astray.

Particularly Zen masters want you to be free from birth and death. That is not the case with other so-called religions. Most of the religions prevalent in the world begin with birth and end with death. The East has concentrated its genius on a single point: to search where we were before we were born, and whether we are going to survive death.

And, without any exception, the extraordinary conclusion that has been found is that if we go deep enough into ourselves, there is a space which is eternal, immortal. It knows nothing of birth, nothing of death. It is simply a traveler — an eternal traveler. It is an explorer of different forms, different ways of being. It has been in a tree and blossomed into flowers; it has been in a lion and roared like a lion; it has been throughout the universe in different forms. It is a great journey. If you can see the variety of the experiences . . .

Man is at a point from where he can either continue the journey into forms, or he can jump out of the circle of birth and death and merge into the universe — losing his individuality, becoming one with the cosmos.

It is possible only for man. That is his dignity. But many human beings will not use this opportunity to jump into the universal soul and dissolve themselves.

Rinzai is saying:

If you want to be comfortable independent, free from birth and death and free to go or stay, you should recognize the one who is here now listening to my expounding of the dharma.

We have to bring the statement to this moment. Who is listening to me? Is it just your mind? If it is just your mind it is not going to transform your being. If you are listening with silence, then you are listening with the heart. That is going to transform your being. The heart simply gets the essential message. Mind only gets the words, and the message is between the words. Only the heart is capable. And if you go even deeper, then your being is there. Heart is a door towards your being, and your being is the opening towards the universal being.

Listening to a master is not necessary. You can listen to the wind passing through the pine trees; with the same silence you can listen to the music of Mozart, you can listen to the birds. The whole universe is expounding the Dharma. Just the listener is missing.

The art of meditation is the art of listening with your total being.

This very moment, in this silence, your boundaries drop, your defenses drop.

You become one whole.

There are not ten thousand people, but just one ocean of consciousness.

Just listen so deeply that you disappear, and only the essential and the eternal in you remains.

This one — the listener – has neither form nor shape — space – and neither roots nor branches; this one has no place of abode; and this one is lively and active and performs its function according to circumstances beyond all conceptions of location. If you search for him, he will flee away from you, and if you long for him he will oppose you. So he is called the mysterious one.

A very great statement. Such statements come only rarely in the world. They make the mystic a miracle. What he is saying is: if you try to seek it, you will not find it, because it is not an object. Secondly, if you try to find it you are being very foolish, because it is within you; the seeker himself is the sought. Once you start seeking it somewhere else you are going on wrong paths, of which there are thousands. There is only one path which is the right path, and on the right path you have not to go anywhere, but to remain home.

Just be — no search, no desire, no longing. And in that silent and peaceful moment there is a possibility you will find your buddha. It is there, but if you start looking for him here and there you are going to be a failure. Search for him, he will flee away. And if you long for him he will oppose you. Neither seek nor desire nor long — just be at ease. You are already it! You don’t need any improvement, any refinement, and you don’t need to go somewhere else. And you don’t have to become somebody else; as you are, existence is expressing itself in you with all its glory. Don’t go anywhere, and don’t long for anything, because everything is already given to you.

Because of this situation Rinzai says:

So he is called the mysterious one.

The mystery is: if you seek it, you will never find it. And if you long for it, you are lost. Just no seeking, no longing, no desire; sitting at ease, becoming more and more settled and centered, and you have it — because you are it.

If you give rise to a thought of love in your mind, you will be drowned by water. If you give rise to a thought of anger in your mind, you will be burned by fire. If you give rise to a thought of doubt in your mind, you will be obstructed by earth.

Just metaphors. All that he is saying is: any rise of thought in you, and you have missed the point. A single thought is an obstruction to your inner space. It takes you away. Whether it is a thought of love or mind or anger or greed — it does not matter what the quality of the thought is. It may be a good thought or a bad thought, a very saintly thought or a very unsaintly one — it does not matter. Thought as such takes you away from your settled peace with the universe.

If you give rise to a thought of joy, you will be whirled away by wind.

If you can discern all this you will not be affected by objective things which you can turn to your own advantage. Then you can walk on water as if on the ground, and walk on the ground as if on water.

Don’t take this statement in a factual way, as Christians have done. What he is saying is simply that to the innermost being the outer world is just a dream. In the dream you have walked on water, in the dream you have flown in the sky, in the dream everything is possible. But when you wake up you find the dream water, the dream fire, the dream sky were all imagination and nothing else. […]

Therefore, followers of the way, the one who is now listening to my expounding of the dharma is certainly not your four elements . . .

Buddhists believe that the body is made of four elements. And the fifth is your consciousness, which is not part of the body but lives in the body; which can go out, can enter into another womb. This fifth is your reality. In your deep silence you start disentangling yourself from the body, from the mind, from the heart. And what remains is just a pure space.

This pure space is the origin of you and of all. This pure space has never changed, it is always here and now. It knows no time, no space. It fills the whole universe, which is infinite. Once you have known it, your life changes.

If you hold such a view . . .

Remember, it should not only be a view. If you experience such a space, you will then be free to go or stay. Once you have known this space you have known freedom. And then it is up to you to remain in your form, to change the form, or simply to disappear into the infinity of existence.

As far as I know, nobody who has known this space has ever entered into another form. The enlightened man’s life is his last life. Why should he bother to get into another headache? Why should he get into another imprisonment, which has illness, sickness, oldness, death and thousands of miseries?

It is only the unconscious human being who goes on groping from womb to womb. The conscious one simply leaves this body and becomes part of the sky. There is no need to be confined unless you love to torture yourself. Nobody has done that up to now. Perhaps nobody can do it. Seeing the freedom of infinity, who is going to look back towards a form, a body, with all its suffering, misery, troubles? It is just against nature.

Ni-butsu wrote:

One who rises,
rises of himself,
One who falls,
falls from himself.
Autumn dew, spring breeze —
nothing can possibly interfere.

One who rises, rises of himself – It is spontaneous. One who falls, falls from himself — that too is spontaneous. Autumn dew, spring breeze – nothing can possibly interfere. Your freedom is total. You just have to know your innermost center and from there everything becomes spontaneous. Your love, your joy, your dance, your song — everything arises on its own, and then it has a beauty. Totally different . . . when a poetry arises out of this silent space, it is not your composition.

Ancient poets have not signed their names, ancient sculptors have not signed their names on their statues. Even people who made immensely beautiful things like the Taj Mahal have not left their name. Nobody knows who the architect was. But it must have arisen just like a poetry. It is poetry in marble.

Music has arisen, but it is a totally different kind — not the kind that you compose. On the contrary, it composes you. Once a man has tasted the meditative space within him, everything that he touches becomes gold; everything that happens around him has a grace and a beauty and a splendor and a majesty. It is a miracle.

Bunan wrote:

Remain apart,
the world is yours —
a buddha in the flesh.

Just remember the buddha in your flesh and the world is yours. You don’t have to conquer it; it is already yours. But find out the buddha in the flesh. Just a few words, and a whole philosophy . . . remain apart . . . That is what I mean when I say, be a witness. Remain apart, just a watcher on the hill. Remain apart, the world is yours – a buddha in the flesh.

This remaining apart brings two things. One, a buddha inside awakens; and the other, a new mastery over the whole existence. It is not political, it is existential. It does not need to have any map; it has no boundaries. Finding the buddha in you, you have found the emperor.

Maneesha has asked:

Our beloved Master,

I have understood you to say lately that the Buddha, the “Mysterious One” within us, is always there, constant, unaffected by whatever we do.

I always had the feeling that the more often we are conscious, the more we nourish the inner buddha, but if nothing we can do negatively can diminish him, then my feeling must be just imagination. Is it?

Maneesha, neither can you do anything negative to harm the buddha inside you, nor can you do anything positive to nourish the buddha inside you. It is complete and perfect in itself.

All that you can do is: by being conscious in your actions you can recognize it; by unconscious actions you can forget it. But you cannot do anything to it. Either you can remember and recognize and be transformed, or you can go on doing things which take you away from it and completely forget the way back. But whether you are positive or negative, your innermost buddha remains the same. You cannot do anything favorable or unfavorable to it. It is your transcendence.

-Osho

From The Miracle, Discourse #7

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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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Oneness is the Experience of Silence – Osho

To be open and to be witnessing are two different things. Is it so, or is this a duality created by my mind?

Mind always creates duality; otherwise, to be open or to be witnessing are not two things.

If you are open, you will be witnessing.

Without being a witness, you cannot be open; or if you are a witness, you will be open — because being a witness and yet remaining closed is impossible. So those are only two words.

You can either start with witnessing — then opening will come on its own accord; or you can start by opening your heart, all windows, all doors — then witnessing will be found, coming on its own. But if you are simply thinking, without doing anything, then they look separate.

Mind cannot think without duality. Duality is the way of thinking.

In silence, all dualities disappear.

Oneness is the experience of silence.

For example, day and night are very clear dualities, but they are not two. There are animals who see in the night. Their eyes are more sensitive, capable of seeing in darkness. For them, there is no darkness. Those animals cannot open their eyes in the day, because their eyes are so delicate that the sun hurts. So while it is day for you, for those animals it is night; the eyes are closed, all is darkness. When it is night for you, it is day for them. The whole day they sleep, the whole night they are awake.

And if you ask a scientist and a logician, you will see the difference. If you ask the logician, “What is day?” he will say, “That which is not night.” And what is not night? It is a circular game. If you ask, “What is night?” the logician is going to say, “What is not day.”

You need day to define night; you need night to define day. Strange duality, strange Opposition . . . If there is no day, can you think of night? If there is no night, can you think of day? It is impossible.

Ask the scientist, who is closer to reality than the logician. For the scientist darkness is less light, light is less darkness. Now it is one phenomenon, just like a thermometer. Somebody has a temperature of 110 degrees, just ready to move out of the house. Somebody has a temperature of 98 degrees, the normal temperature for human beings, but somebody falls below 96 degrees, again ready for a move.

Your existence is not very big, just between 96 and 110 degrees. Sixteen degrees . . . below is death, above is death; just a small slit in between, a small window of life. If we could have a thermometer for light and darkness, the situation would be the same, just as it is between heat and cold — the same thermometer will do for both. The cold is less hot and the hot is less cold, but it is one phenomenon; there is no duality. It is the same with darkness and light.

And the same is true about all oppositions that mind creates. Openness, witnessing . . . if you think intellectually, they look very different. They seem to be unrelated; how can they be one? But in experience they are one.

-Osho

From Beyond Enlightenment, Discourse #3, Q3

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

The Dancer is the Witness – Osho

Can one be absorbed in doing something – for instance dynamic meditation techniques – with absolute total intensity, and at the same time remain a witness who is separate, apart?

The same is the problem in many forms. You think that a witness is something apart, separate. It is not. Your intensity, your wholeness, is your witness. So when you are witnessing and doing something you are not two – the doer is the witness.

For example, you are dancing here in kirtan. You are dancing: the dancer and the witness are not two, there is no separation. The separation is only in language. The dancer is the witness. And if the dancer is not the witness, then you cannot be total in the dance, because the witness will need some energy and you will have to divide yourself. A part will remain a witness and the remaining will move in the dance. It cannot be total, it will be divided. And this is not what is meant, because really this is the state of a schizophrenic patient – divided, split. It is pathological. If you become two you are ill. You must remain one. You must move totally into the dance, and your totality will become the witness. It is not going to be something set apart, your wholeness is aware. This happens.

So don’t try to divide yourself. While dancing become the dance. Just remain alert; don’t fall asleep, don’t be unconscious. You are not under a drug, you are alert, fully alert. But this alertness is not a part standing aloof; it is your totality; it is your whole being.

But this is again the same thing as whether two lovers are two or one. Only on the surface are they two, deep inside they are one. Only in language will you appear two, the dancer and the witness, but deep down you are the one. The whole dancer is alert. Then only peace, equilibrium, silence, will happen to you. If you are divided there will be tension, and that tension will not allow you to be totally here and now, to merge into existence.

So remember that, don’t try to divide. Become the dancer and still be aware. This happens. This I am saying through my experience. This I am saying through many others’ experiences who have been working with me. This will happen to you also. This may have happened to many already. But remember this: don’t get split. Remain one and yet aware.

-Osho

From Vedanta: Seven Steps to Samadhi, Discourse #11

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Remember that You are Not the Mind – Osho

We live enclosed in our own minds, and we carry that enclosure with us everywhere. So whatsoever we see, whatsoever we hear, whatsoever happens around us, it is never transmitted to the inner consciousness directly. The mind remains in between, always playing tricks.

One must be aware that this is happening […] – to be aware of what your mind is doing to you. It is coming in between. Wherever you move, it moves before you. It is not like a shadow which follows. you have become a shadow to it. It goes, and you have to move. It moves before you and colors everything.

So you are never in contact with the “facticity” of anything. The mind creates a fiction. You must be aware of this phenomenon of what the mind is doing. But you are not – because we are identified with the mind, we never think that the mind is doing something. When I say something and it does not tally with your thought, it is not that you will think that your mind is not tallying with the thought. You will think, “No, I am not convinced.” You do not have a gap between you and your mind. You are identified – and that is really the problem. […]

You are identified with a thought or with a thought process. And this is strange, because only two days before this the thought was not yours. You heard it somewhere; now you have absorbed it and it has become your own. And now this thought will say, “No – this is not right because this is not according to me.” You will not feel the difference that this is mind speaking, memory speaking, the mechanism speaking. You will not feel that “I must remain aloof.” […]

The mind can be changed, and you must remain capable of changing it. If you become identified with it, then you lose your freedom. The greatest freedom is to be free of one’s own mind. The greatest I say – to be free from one’s own mind – because it is a subtle bondage, so deep that you never feel it as a bondage. The very prison becomes your home.

Be constantly aware that your mind is not your consciousness. And the more you are aware, the more you will feel that consciousness is something totally different. Consciousness is the energy; mind is just the thought content. Be the master of it! Don’t allow it to be the master; don’t allow it to just go ahead of you everywhere. Let it follow you, use it, but don’t be used by it. It is an instrument, but we are identified with this instrument. Mm? So break the identification. Remember that you are not the mind.

-Osho

From The Ultimate Alchemy, V.1 #2, Q3

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

That Area is Meditation – Osho

Maneesha, Ryusui is pointing to a very fundamental question which Gautam Buddha raised for the first time in human history.

The question is, is enlightenment something to be achieved, desired, longed for? If so, then there must be practices, disciplines, rituals, and the whole paraphernalia. And millions of people have gone astray in search of enlightenment. Buddha is the first human being who has said that everything is absolutely arbitrary because you need not go anywhere. Enlightenment is your very nature.

It is consciousness that you are built with; this house, this body is not you. And this mind also is not you. And there is not much problem to stand aside and watch the mind and its functioning, to stand aside and watch the gestures of the body. This watcher is your reality, your truth. It is already here, so don’t go in search somewhere else. Whenever, wherever you find it, you will always find it here and now. Now is the time and here is the space. If you can be now here, you are a Gautam Buddha.

I have heard a small story about a man who was a great atheist. The whole day he was arguing against religion, against all kinds of superstitions. He had written in his sitting room in big letters: God is nowhere.

Then a small child was born to him.

One day the small child was looking at the writing. He was just learning to write, learning the alphabet, so he could not manage to read God is nowhere; on the contrary, he read: God is nowhere – nowhere can be divided into two.

The father heard it and was amazed. He had never thought about it, that ‘nowhere’ consists of ‘now’ and ‘here’.

The small child changed the man’s whole approach; he started thinking about now and here. And he was puzzled . . . because he has never been now; his mind has been wandering in the past or in the future, but never now, never in the present.

Meditation means no mind – no past, no future, no present . . . just eternity, a pure mirror which reflects the whole and is not scratched by anything. Just as the sky is not scratched by the clouds moving, or the sun rising, or the full-moon night, the sky remains unscratched.

The father had defeated many philosophers, but this small child changed his whole life because he started to be here, and to be now, and he found a new area opening within himself.

That area is meditation.

Meditation means no mind – no past, no future, no present . . . just eternity, a pure mirror which reflects the whole and is not scratched by anything. Just as the sky is not scratched by the clouds moving, or the sun rising, or the full-moon night, the sky remains unscratched.

You have heard the Zen haiku about the shadows of the bamboos . . . sweeping the temple steps, but they don’t make any noise.

The moon in the sky is reflected in the smallest pond but it does not disturb the pond. It does not create even a single ripple. And the miracle is, neither does the pond want the moon to reflect nor does the moon want to be reflected. But existence manages spontaneously a beautiful phenomenon – a single moon being reflected all over the earth.

In rivers, in oceans, in ponds, in lakes, in streams . . . even in a single dewdrop on a lotus leaf, the full moon is reflected as fully as in the biggest ocean.

But everything is happening so silently on its own accord.

In existence there is no effort, there is no intention. Everything is very relaxed and at ease.

Gautam Buddha was the first man to say that anybody who is searching for himself is a fool. The very search is preventing you from finding. Don’t search! Don’t go anywhere, just sit down and close your eyes and be within. Forget all about past and future, forget the body and the mind – you are the host. This is only a house, a temporary caravanserai; by the morning you will have to go on. The caravan continues from one serai to another serai, so don’t get attached to the caravanserai where you happen to be right now, in this moment.

Detached, aloof, just watching . . . and the mind disappears.

Mind is your attachment with the body and through the body with the world and all its greed, anger, love, hate, jealousy. The whole world is a projection of your mind, in which you live in suffering and misery – or once in a while a little joy, a little pleasure, but very superficial, not even skin deep. But behind all this scene is hiding your buddha, your awareness, your pure consciousness – unclouded, unscratched, from eternity to eternity.

To realize this is the greatest experience in the world.

But all the religions have been driving people astray, searching for gods which don’t exist, praying before gods they have never met. No prayer has been responded to, but all the religions are combined in a conspiracy to take you away from yourself. These are the ways . . . God is far away; self-realization is going to be through arduous practices, disciplines. Everybody cannot afford it. Nobody has that much time, nobody has that much capacity for self-torture. Nobody is so much a masochist that he can become a saint.

Naturally, the ultimate outcome is the present-day humanity: everybody has lost his way to himself. And it is a single step – just turning in. It is not a finding, it is not a discovery, it is not an invention. It is simply a remembrance.

You can forget it, you can remember it. These are the only two things you can do about your nature, about your intrinsic consciousness.

But between the two there is not much difference; the difference between sleep and waking is the only difference. And one who is awake today was asleep yesterday; one who is asleep today may become awake tomorrow, so it is only a question of timing. It is only a question of your decision, when to recognize. As far as buddhahood is concerned, it is waiting there since eternity to eternity. Whether you recognize it or not, it does not matter.

If you recognize it, all your actions will change. Your world view will change. Mind will not be any more a master to you but will be a very good and very efficient servant, a good bio-computer. But first the master has to be recognized, then the mind and the body function according to the wisdom of the master.

-Osho

From Turning In, Discourse #1

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Meditation through Biofeedback – Osho

Research over the past few years has suggested that certain states of consciousness brought about by meditation techniques appear to evoke specific brainwave patterns. These states are now being created by electronic and auditory stimulation of the brain, and the can be learned through biofeedback.

The traditional ‘meditative state’ – sitting silently (or at least quietly alert) is composed of bilateral, synchronous alpha waves. Deeper meditation also has bilateral theta waves. A state called ‘lucid awareness has the bilateral synchronous alpha and theta waves of deep meditation, plus the beta waves of normal thought processes. ‘Lucid awareness’ can be learned through biofeedback, using the most modern equipment.

Are these kinds of stimulation and biofeedback useful tools for the meditator? Whatt is the relationship of these technological techniques to the meditation beyond technique? Is this an example of bringing science together with meditation?

I would like to experiment with these new technologies – both personally in my own meditation, and professionally in work as a physician. Do I have your blessings?

It is a very complex question. You will have to understand one of the most fundamental things about meditation – that no technique leads to meditation. The old so-called techniques and the new scientific biofeedback techniques are the same as far as meditation is concerned. Meditation is not a byproduct of any technique.

Meditation happens beyond mind. No technique can go beyond mind.

But there is going to be a great misunderstanding in scientific circles, and it has a certain basis. The basis of all misunderstanding is: When the being of a person is in a state of meditation, it creates certain waves in the mind. These waves can be created from the outside by technical means. But those waves will not create meditation — this is the misunderstanding.

Meditation creates those waves; it is the mind reflecting the inner world. You cannot see what is happening inside. But you can see what is happening in the mind. Now there are sensitive instruments . . . we can judge what kind of waves are there when a person is asleep, what kinds of waves are there when a person is dreaming, what kinds of waves are there when a person is in meditation. But by creating the waves, you cannot create the situation — because those waves are only symptoms, indicators. It is perfectly good, you can study them. But remember that there is no shortcut to meditation, and no mechanical device can be of any help. In fact, meditation needs no technique — scientific or otherwise. Meditation is simply an understanding.

It is not a question of sitting silently, it is not a question of chanting a mantra. It is a question of understanding the subtle workings of the mind. As you understand those workings of the mind a great awareness arises in you which is not of the mind. That awareness arises in your being, in your soul, in your consciousness.

Mind is only a mechanism, but when that awareness arises, it is bound to create a certain energy pattern around it. That energy pattern is noted by the mind. Mind is a very subtle mechanism. And you are studying from the outside, so at the most you can study the mind. Seeing that whenever a person is silent, serene, peaceful, a certain wave pattern always, inevitably appears in the mind, the scientific thinking will say: if we can create this wave pattern in the mind, through some biofeedback technology, then the being inside will reach the heights of awareness.

This is not going to happen. It is not a question of cause and effect. These waves in the mind are not the cause of meditation; they are, on the contrary, the effect. But from the effect you cannot move towards the cause. It is possible that by biofeedback you can create certain patterns in the mind and they will give a feeling of peace, silence and serenity to the person. Because the person himself does not know what meditation is and has no way of comparing, he may be misled into believing that this is meditation — but it is not. Because the moment the biofeedback mechanism stops, the waves disappear, and the silence and the peace and the serenity also disappear.

And you may go on practicing with those scientific instruments for years; it will not change your character, it will not change your morality, it will not change your individuality. You will remain the same.

Meditation transforms. It takes you to higher levels of consciousness and changes your whole lifestyle. It changes your reactions into responses to such an extent that it is unbelievable that the person who would have reacted in the same situation in anger is now acting in deep compassion, with love — in the same situation.

Meditation is a state of being, arrived at through understanding. It needs intelligence, it does not need techniques. There is no technique that can give you intelligence. Otherwise, we would have changed all the idiots into geniuses; all the mediocre people would have become Albert Einsteins, Bertrand Russells, Jean-Paul Sartres. There is no way to change your intelligence from the outside, to sharpen it, to make it more penetrating, to give it more insight. It is simply a question of understanding, and nobody else can do it for you — no machine, no man.

For centuries the so-called gurus have been cheating humanity. Now, in the future instead of gurus, these guru machines will cheat humanity. The gurus were cheating people, saying that “We will give you a mantra. You repeat the mantra.” Certainly by repeating a mantra continuously, you create the energy field of a certain wave length; but the man remains the same, because it is only on the surface. Just as if you have throw a pebble into the silent lake and ripples arise and move all over the lake from one corner to the other corner — but it does not touch the depths of the lake at all. The depths are completely unaware of what is happening on the surface. And what you see on the surface is also illusory. You think that ripples are moving — that’s not true. Nothing is moving.

When you throw a pebble into the lake, it is not that ripples start moving. You can check it by putting a small flower on the water. You will be surprised: the flower remains in the same place. If the waves were moving and going towards the shore, they would have taken the flower with them. The flower remains there. The waves are not moving, it is just the water going up and down in the same place, creating the illusion of movement. The depths of the lake will not know anything about it. And there is going to be no change in the character, in the beauty of the lake by creating those waves.

The mind is between the world and you. Whatever happens in the world, the mind is affected by it; and you can understand through the mind what is happening outside. For example, you are seeing me — you cannot see me; it is your mind that is affected by certain rays and creates a picture in the mind. You are inside, and from inside you see the picture. You don’t see me; you can’t see me. The mind is the mediator. Just as when it is affected by the outside, the inner consciousness can read it — what is happening outside — what the scientists are trying to do is just the same: they are studying meditators and reading their wave lengths, the energy fields created by meditation. And naturally, the scientific approach is that if these certain patterns appear without any exception when a person is in meditation, then we have got the key; if we can create these patterns in the mind, then meditation is bound to appear inside. That’s where the fallacy is.

You can create the pattern in the mind, and if the person does not know about meditation, he may feel a silence, a serenity – for the moment, as long as those waves remain. But you cannot deceive a meditator because the meditator will see that those patterns are appearing in the mind . . . Mind is a lower reality, and the lower reality cannot change the higher reality. The mind is the servant; it cannot change the master. But you can experiment. Just remain aware that whether it is a biofeedback machine or a chanting of OM, it does not matter; it only creates a mental peace, and a mental peace is not meditation. Meditation is the flight beyond the mind. It has nothing to do with mental peace.

One of America’s great thinkers, Joshua Liebman, has written a very famous book, Peace of Mind. I wrote him a letter many years ago when I came across the book, saying that “If you are sincere and honest, you should withdraw the book from the market because there is no such thing as peace of mind. Mind is the problem. When there is no mind then there is peace, so how there can be peace of mind? And any peace of mind is only fallacious; it simply means the noise has slowed down to such a point that you think it is silence. And you don’t have anything to compare it with.”

A man who knows what meditation is, cannot be deceived by any techniques, because no technique can give you understanding of the workings of the mind. For example, you feel anger, you feel jealousy, you feel hatred, you feel lust. Is there any technique that can help you to get rid of anger? of jealousy? of hatred? of sexual lust? And if these things continue to remain, your lifestyle is going to remain the same as before.

There is only one way — there has never been a second. There is one and only one way to understand that to be angry is to be stupid: watch anger in all its phases, be alert to it so it does not catch you unawares; remain watchful, seeing every step of the anger. And you will be surprised: that as awareness about the ways of anger grows, the anger starts evaporating. And when the anger disappears, then there is a peace. Peace is not a positive achievement. When the hatred disappears, there is love. Love is not a positive achievement. When jealousy disappears, there is a deep friendliness towards all.

Try to understand. . . .

But all the religions have corrupted your minds because they have not taught you how to watch, how to understand; instead, they have given you conclusions — that anger is bad. And the moment you condemn something, you have already taken a certain position of judgment. You have judged. Now you cannot be aware. Awareness needs a state of no-judgment. And all the religions have been teaching people judgments: this is good, this is bad, this is sin, this is virtue — this is the whole crap that for centuries man’s mind has been loaded with. So, with everything — the moment you see it — there is immediately a judgment about it within you. You cannot simply see it, you cannot be just a mirror without saying anything.

Understanding arises by becoming a mirror, a mirror of all that goes on in the mind. […] In every situation where mind starts any kind of desire, greed, lust, ambition, possessiveness, the meditator has to be just a mirror. And what is that going to do?

To be just a mirror means you are simply aware. In pure awareness the mind cannot drag you down into the mud, into the gutter. In anger, in hatred, in jealousy, the mind is absolutely impotent in the face of awareness. And because the mind is absolutely impotent, your whole being is in a profound silence – the peace that passeth understanding.

Naturally that peace, that silence, that joy, that blissfulness will affect the mind. It will create ripples in the mind, it will change the wave lengths in the mind, and the scientist will be reading those waves, those wave patterns and he will be thinking, “If these wave patterns can be created in someone by mechanical devices, then we will be able to create the profoundness of a Gautam Buddha.” Don’t be stupid.

All your technical devices can be good, can be helpful. They are not going to do any harm; they will be giving some taste of peace, of silence — although very superficial, still it is something for those who have never known anything of peace. For the thirsty, even dirty water does not look dirty. For the thirsty, even dirty water is a great blessing.

So you can start your experiments with all my blessings, but remember it is not meditation that you are giving to people — you don’t know meditation yourself. You may be giving them a little rest, a little relaxation — and there is nothing wrong in it. But if you give them the idea that this is meditation then you are certainly being harmful — because these people will stop at the technical things, with the superficial silence, thinking that this is all and they have gained it.

You can be helpful to people. Tell them that “This is just a mechanical way of putting your mind at peace, and mind at peace is not the real peace — real peace is when mind is absent. And that is not possible from the outside, but only from the inside. And inside you have the intelligence, the understanding to do the miracle.”

It is good for people who cannot relax, who cannot find a few moments of peace, whose minds are continuously chattering — your technical devices are good, your biofeedback mechanisms are good. But make it clear to them that this is not meditation, this is just a mechanical device to help you relax, to give you a superficial feeling of silence. If this silence creates an urge in you to find the real, the inner, the authentic source of peace, then those technical devices have been friends, and the technicians who have been using them have not been barriers but have been bridges. Become a bridge.

Give people the little taste that is possible through machines, but don’t give them the false idea that this is what meditation is. Tell them that this is only a faraway echo of the real; if you want the real, you will have to go through a deep inner search, a profound understanding of your mind, an awareness of all the cunning ways of the mind so that the mind can be put aside. Then the mind is no longer between you and existence, and the doors are open.

Meditation is the ultimate experience of blissfulness. It cannot be produced by drugs, it cannot be produced by machines, it cannot be produced from the outside.

-Osho

From Beyond Enlightenment #29, Q1

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 in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Witnessing is the Bee’s Knees of Meditation

Months ago, we began the module Osho Tantra and the Secrets of Meditation with the first three of Shiva’s 112 meditation techniques, Between Two Breaths, As Breath Turns from Down to Up, and Whenever In-Breath and Out-Breath Fuse, all three of these meditation techniques focused on the breath. We moved on to the third eye with Attention Between Eyebrows and self-remembering with Be Aware You Are.

With the technique Wherever Your Mind is Wandering, we began to get a glimpse of witnessing. With Consider Your Essence as Light Rays Rising, we explored the chakras. We tossed attachment for body aside with You are Everywhere and dropped thinking with Thinking No Thing.

And then we moved on to the more subtle techniques, including Contemplate Something Beyond Perception, and the sublime Put Mindstuff in Such Inexpressible Fineness. In our last Tantra program, we entered shunyam, emptiness with Suppose Your Passive Form to be an Empty Room.

In today’s program, we will come to the end of Osho Tantra and the Secrets of Meditation with this the twentieth program. This program is based on the last of the meditation techniques from The Book of Secrets, number 112 of the Vigyan Bhairav Tantra and is called Enter Space, Supportless, Eternal, Still.

Yesterday in our dialogue the topic of blending techniques and whether Osho’s Witnessing Meditation is a technique and not to be blended with the 112 techniques.

Yes, we are instructed not to blend the techniques. But Osho’s Witnessing is not a technique. What is it? It is “seeing what is, without interfering.” We watch the activities of the body (what is), we watch the activities of the mind (what is), we watch the activities of the heart (what is), all without interfering. It is simply witnessing. Witnessing is not a technique. It is Zazen Meditation. It is sitting silently, doing nothing.

Because we are already doing much, in order to come to doing nothing, something has to change. What has to change is that we have to stop the doing. How do we stop the doing, i.e., thinking, dreaming, etc.? We stop thinking by watching our thinking without interacting.

It also seems to me with almost every one of the 112 techniques witnessing comes into play.

For example:

Attention Between Eyebrows, Let Mind Be Before Thought. How do we “let mind be before thought”? By watching mind with indifference.

Eyes Closed See your Inner Being in Detail. How do we “see our inner being in detail”? By not going out and interacting with mind.

When Singing, Seeing, Tasting, Be Aware You Are. How do we become aware we are? By not being in thinking. By watching the body in singing, etc. with a double pointed arrow. The double pointed arrow means, “remember you are.”

Wherever Your Mind is Wandering. We watch our mind wandering but without grasping, rejecting, analyzing, judging.

Before Desire and Before Knowing. Ditto.

Thinking No Thing. Witnessing.

Suppose You Contemplate Something Beyond Perception. Ditto.

Perceive One Being as Knower and Known. The double pointed arrow of the witness.

Put Mindstuff in Such Inexpressible Fineness. How do we “put mindstuff in such inexpressible fineness”? By watching, by witnessing.

And all the rest even up to the last technique, Enter Space, Supportless, Eternal, Still. How to enter that space? We enter by sitting silently, doing nothing, just remaining a witness until there is nothing left to witness. Just supportless, eternal, still.

So yes, we are instructed not to blend the techniques, but witnessing is not a technique and is at the very core of each of these techniques. And it is through watching, witnessing, that we enter these techniques, and it is by watching, witnessing, that we arrive at the space which these techniques are pointing.

So, why do I refer to Osho’s Witnessing Meditation (O-Meditation) as the “bee’s knees?” Because it is the way and the goal, the first step is the last step.

-purushottama

See all 0f Prem’s notes.