The Light of Awareness – Osho

We feel that to penetrate and transform the deeper layers of the unconscious only through awareness is difficult and not enough. What else should one do other than the practice of awareness? Please explain more about the practical dimensions of this matter.

The unconscious can be transformed only through awareness. It is difficult, but there is no other way. There are many methods for being aware, but awareness is necessary. You can use methods to be aware, but you will have to be aware.

If someone asks whether there is any method to dispel darkness except by light, howsoever difficult it may be, that is the only way – because darkness is simply the absence of light. So you have to create the presence of light, and then darkness is not there.

Unconsciousness is nothing but an absence – the absence of consciousness. It is not something positive in itself, so you cannot do anything except be aware. If unconsciousness were something in its own right, then it would be a different matter – but it is not. Unconsciousness doesn’t mean something; it only means not consciousness. It is just an absence. It has no existence in itself; in itself it is not. The word “unconscious” simply shows the absence of consciousness and nothing else. When we say “darkness” the word is misleading, because the moment we say “darkness” it appears that darkness is something that is there. It is not, so you cannot do anything with darkness directly – or can you?

You may not have observed the fact, but with darkness you cannot do anything directly. Whatsoever you want to do with darkness you will have to do with light, not with darkness. If you want darkness, then put off light. If you don’t want darkness, then put on light. But you cannot do anything directly with darkness; you will have to go via light.

Why? Why can you not go directly? You cannot go directly because there is nothing like darkness, so you cannot touch it directly. You have to do something with light, and then you have done something with darkness.

If light is there, then darkness is not there. If light is not there, then darkness is there. You can bring light into this room, but you cannot bring darkness. You can take light out from this room, but you cannot take darkness out from this room. There exists no connection between you and darkness. Why? If darkness were there, then man could be related somehow, but darkness is not there.

Language gives you a fallacy that darkness is something. Darkness is a negative term. It exists not. It connotes only that light is not there – nothing more – and the same is with unconsciousness. So when you ask what to do other than to be aware, you ask an irrelevant question. You will have to be aware; you cannot do anything else.

Of course, there are many methods for being aware – mm? – that is a different thing. There are many ways to create light – but light will have to be created. You can create a fire and there will be no darkness. And you can use a kerosene lamp and there will be no darkness, and you can use electricity and there will be no darkness. But whatsoever the case, whatsoever the method of producing light, light has to be produced.

So light is a must, and whatsoever I will say in reference to this question will be about methods to produce awareness. They are not alternatives, remember. They are not alternatives to awareness – nothing can be. Awareness is the only possibility for dispelling darkness, for dispelling unconsciousness. But how to create awareness? I talked about one method which is the purest: to be aware inside of whatsoever happens on the boundary line of the unconscious and of the conscious – to be aware there.

Anger is there. Anger is produced in darkness; anger has roots in the unconscious. Only branches and leaves come into the conscious. Roots, seeds, the energy source, are in the unconscious. You become aware only of faraway branches. Be conscious of these branches. The more conscious you are, the more you will be capable of looking into darkness.

Have you observed at any time that if you look deeply in darkness for a certain time, a certain dim light begins to be there? If you concentrate in darkness, you begin to feel and you begin to see. You can train yourself, and then in darkness itself there is a certain amount of light – because, really, in this world nothing can be absolute, and nothing is. Everything is relative. When we say “darkness,” it doesn’t mean absolute darkness. It only means that there is less light. If you practice to see in it, you will be capable of seeing. Look! Focus yourself in the darkness! And then, by and by, your eyes are strengthened and you begin to see.

Inner darkness, unconsciousness, is the same. Look into it. But you can look only if you are not active. If you begin to act, your mind is distracted. Don’t act inside. Anger is there – don’t act, don’t condemn, don’t appreciate, don’t indulge in it, and don’t suppress it. Don’t do anything – just look at it! Observe it! Understand the distinction.

What happens ordinarily is quite the reverse. If you are angry, then your mind is focused on the cause of anger outside – always! Someone has insulted you – you are angry. Now there are three things: the cause of anger outside, the source of anger inside, and in between these two you are. Anger is your energy inside, the cause which has provoked your energy to come up is outside, and you are in between. The natural way of the mind is not to be aware of the source, but to be focused on the cause outside. Whenever you are angry you are in deep concentration on the cause outside.

Mahavir has called krodha – anger – a sort of meditation. He has named it roudra dhyan – meditation on negative attitudes. It is! – because you are concentrated. Really, when you are in deep anger you are so concentrated that the whole world disappears. Only the cause of anger is focused. Your total energy is on the cause of anger, and you are so much focused on the cause that you forget yourself completely. That’s why in anger you can do things about which, later on, you can say, “I did them in spite of myself.” You were not.

For awareness you have to take an about-turn. You have to concentrate not on the cause outside, but on the source inside. Forget the cause. Close your eyes, and go deep and dig into the source. Then you can use the same energy which was to be wasted on someone outside . . . the energy moves inwards. Anger has much energy. Anger is energy, the purest of fires inside. Don’t waste it outside.

Take another example. You are feeling sexual: sex is again energy, fire. But whenever you feel sexual, again you are focused on someone outside, not on the source. You begin to think of someone – of the lover, of the beloved, A-B-C-D – but when you are filled with sex your focus is always on the other. You are dissipating energy. [. . .]

Science is more concerned with the cause and religion is more concerned with the source. The source is always inside; the cause is always outside. With cause you are in a chain reaction. With cause you are connected with your environment. With source you are connected with yourself. So remember this. This is the purest method to change unconscious energy into conscious energy. Take an about-turn – look inside! It is going to be difficult because our look has become fixed. We are like a person whose neck is paralyzed and who cannot move and look back. Our eyes have become fixed. We have been looking outside for lives together – for millennia – so we don’t know how to look inside.

Do this: whenever something happens in your mind, follow it to the source. Anger is there – a sudden flash has come to you – close your eyes, meditate on it. From where is this anger arising? Never ask the question: who has made it possible? Who has made you angry? That is a wrong question. Ask which energy in you is transforming into anger – from where is this anger coming up, bubbling up? What is the source inside from where this energy is coming?

Are you aware that in anger you can do something which you cannot do when you are not in anger? A person in anger can throw a big stone easily. When he is not angry he cannot even lift it. He has much energy when he is angry. A hidden source is now with him. So if a man is mad, he becomes very strong. Why? From where is this energy coming? It is not coming from anything outside. Now all his sources are burning simultaneously – anger, sex, everything, is burning simultaneously. Every source is available.

Be concerned with from where anger is bubbling up, from where the sex desire has come in. Follow it, take steps backwards. Meditate silently and go with anger to the roots. It is difficult but it is not impossible. It is not easy. It is not going to be easy because it is a fight against a long, rooted habit. The whole past has to be broken, and you have to do something new which you have never done before. It is just the weight of sheer habit which will create the difficulty. But try it, and then you are creating a new direction for energy to move. You are beginning to be a circle, and in a circle energy is never dissipated.

My energy comes up and moves outside – it can never become a circle now – it is simply dissipated. If my movement inwards is there, then the same energy which was going out turns upon itself. My meditation leads this energy back to the same source from where the anger was coming. It becomes a circle. This inner circle is the strength of a Mahavir. The sex energy, not moving to someone else, moves back to its own source. This circle of sex energy is the strength of a buddha.

We are weaklings, not because we have less energy than a buddha: we have the same quanta of energy, everyone is born with the same energy quanta, but we are accustomed to dissipating it. It simply moves away from us and never comes back. It cannot come back! Once it is out of you, it can never come back – it is beyond you.

A word arises in me: I speak it out; it has flown away. It is not going to come back to me, and the energy that was used in producing it, that was used in throwing it away, is dissipated. A word arises in me: I don’t throw it out; I remain silent. Then the word moves and moves and moves, and falls into the original source again. The energy has been reconsumed.

Silence is energy. Brahmacharya is energy. Not to be angry is energy. But this is not suppression. If you suppress anger, you have used energy again. Don’t suppress – observe and follow. Don’t fight – just move backwards with the anger. This is the purest method of awareness.

But certain other things can be used. For beginners, certain devices are possible. So I will talk about three devices. One type of device is based on body awareness. Forget anger, forget sex – they are difficult problems. And when you are in them, you become so mad that you cannot meditate. When you are angry you cannot meditate; you cannot even think about meditation. You are just mad. So forget it; it is difficult. Then use your own body as a device for awareness.

Buddha has said that when you walk, walk consciously. When you breathe, breathe consciously. The Buddhist method is known as anapanasati yoga – the yoga of the incoming and outgoing breath, incoming and outgoing breath awareness. The breath comes in: move with the breath; know, be aware, that the breath is moving in. When the breath has gone out again, move with it. Be in, be out, with the breath.

Anger is difficult, sex is difficult – breath is not so difficult. Move with the breath. Don’t allow any breath to be in or out without consciousness. This is a meditation. Now you will be focused on breathing, and when you are focused on breathing thoughts stop automatically. You cannot think, because the moment you think your consciousness moves from breath to thought. You have missed breathing.

Try this and you will know. When you are aware of breathing, thoughts cease. The same energy which is used for thoughts is being used in being aware of breath. If you start thinking, you will lose track of the breath, you will forget, and you will think. You cannot do both simultaneously.

If you are following breathing, it is a long process. One has to go into it deeply. It takes a minimum of three months and a maximum of three years. If it is done continuously twenty-four hours a day . . . it is a method for monks, those who have given up everything; only they can watch their breathing twenty-four hours a day. That’s why Buddhist monks and other traditions of monks, they reduce their living to the minimum so that no disturbance is there. They will beg for their food and they will sleep under a tree – that’s all. Their whole time is devoted to some inner practice of being aware – mm? – for example, of breath.

A Buddhist monk moves. He has to be continuously aware of his breath. The silence that you see on a Buddhist monk’s face is the silence of the awareness of breathing and nothing else. If you become aware your face will become silent, because if thoughts are not there your face cannot show anxiety, thinking. Your face becomes relaxed. Continuous awareness of breathing will stop the mind. The continuously troubled mind will stop. And if the mind stops and you are simply aware of breathing – if the mind is not functioning – you cannot be angry, you cannot be sexual.

Sex or anger or greed or jealousy or envy – anything needs the mechanism of mind. And if the mechanism stops, you cannot do anything. This again leads to the same thing. Now the energy that is used in sex, in anger, in greed, in ambition, has no outlet. And you go on continuously being concerned with breathing, day and night. Buddha has said, “Even in sleep try to be aware of breathing.” It will be difficult in the beginning, but if you can be aware in the day, then by and by this will penetrate into your sleep.

Anything penetrates into sleep if it has gone deep in the mind in the day. If you have been worried about a certain thing in the day, it gets into the sleep. If you were thinking continuously about sex, it gets into the sleep. If you were angry the whole day, anger gets into the sleep. So Buddha says there is no difficulty. If a person is continuously concerned with breathing and awareness of the breathing, ultimately it penetrates into the sleep. You cannot dream then. If your awareness is there of incoming breath and outgoing breath, then in sleep you cannot dream.

The moment you dream, this awareness will not be there. If awareness is there, dreams are impossible. So a Buddhist monk asleep is not just like you. His sleep has a different quality. It has a different depth and a certain awareness in it is there.

Ananda said to Buddha, “I have observed you for years and years together. It seems like a miracle: you sleep as if you are awake. You are in the same posture the whole night.” The hand would not move from the place where it had been put; the leg would remain in the same posture. Buddha would sleep in the same posture the whole night. Not a single movement! For nights together Ananda would sit and watch and wonder, “What type of sleep is this!” Buddha would not move. He would be as if a dead body, and he would wake up in the same posture in which he went to sleep. Ananda asked, “What are you doing? Were you asleep or not? You never move!”

Buddha said, “A day will come, Ananda, when you will know. This shows that you are not practicing anapanasati yoga rightly; it shows only this. Otherwise, this question would not have arisen. You are not practicing anapanasati yoga if you are continuously aware of your breath in the day, it is impossible not to be conscious of it in the night. And if the mind is concerned with awareness, dreams cannot penetrate. And if there are no dreams, mind is clear, transparent. Your body is asleep, but you are not. Your body is relaxing, you are aware – the flame is there inside. So, Ananda,” Buddha is reported to have said, “I am not asleep – only the body is sleep. I am aware! and not only in sleep. Ananda – when I die, you will see: I will be aware, only the body will die.”

Practice awareness with breathing; then you will be capable of penetrating. Or practice awareness with body movements. Buddha has a word for it: he calls it “mindfulness.” He says, “Walk mindfully.” We walk without any mind in it.

A certain man was sitting before Buddha when he was talking one day. He was moving his leg and a toe unnecessarily. There was no reason for it. Buddha stopped talking and asked that man, “Why are you moving your leg? Why are you moving your toe?” Suddenly, as the Buddha asked, the man stopped. Then Buddha asked, “Why have you stopped so suddenly?”

The man said, “Why, I was not even aware that I was moving my toe or my leg! I was not aware! The moment you asked, I became aware.”

Buddha said, “What nonsense! Your leg is moving and you are not aware? So what are you doing with your body? Are you an alive man or dead? This is your leg, this is your toe, and it goes on moving and you are not even aware? Then of what are you aware? You can kill a man and you can say, ‘I was not aware.’” And, really, those who kill are not aware. It is difficult to kill someone when you are aware.

Buddha would say, “Move, walk, but be filled with consciousness. Know inwardly you are walking.” You are not to use any words; you are not to use any thoughts. You are not to say inside, “I am walking,” because if you say it then you are not aware of walking – you have become aware of your thought, and you have missed walking. Just be somatically aware – not mentally. Just feel that you are walking. Create a somatic awareness, a sensitivity, so that you can feel directly without mind coming in.

The wind is blowing – you are feeling it. Don’t use words. Just feel, and be mindful of the feeling. You are lying down on the beach, and the sand is cool, deeply cool. Feel it! – don’t use words. Just feel it – the coolness of it, the penetrating coolness of it. Just feel! Be conscious of it; don’t use words. Don’t say, “The sand is very cool.” The moment you say it you have missed an existential moment. You have become intellectual about it.

You are with your lover or with your beloved: feel the presence; don’t use words. Just feel the warmth, the love flowing. Just feel the oneness that has happened. Don’t use words. Don’t say, “I love you,” you will have destroyed it. The mind has come in. And the moment you say, “I love you,” it has become a past memory. Just feel without words. Anything felt without words, felt totally without the mind coming in, will give you a mindfulness.

You are eating: eat mindfully; taste everything mindfully. Don’t use words. The taste is itself such a great and penetrating thing. Don’t use words and don’t destroy it. Feel it to the core. You are drinking water: feel it passing through the throat; don’t use words. Just feel it; be mindful about it. The movement of the water, the coolness, the disappearing thirst, the satisfaction that follows – feel it!

You are sitting in the sun: feel the warmth; don’t use words. The sun is touching you. There is a deep communion. Feel it! In this way, somatic awareness, bodily awareness, is developed. If you develop a bodily awareness, again mind comes to a stop. Mind is not needed. And if mind stops, you are again thrown into the deep unconscious. With a very, very deep alertness you can penetrate. Now you have a light with you, and the darkness disappears.

Those who are bodily oriented, for them it is good to be somatically mindful. For those who are not bodily oriented it is better to be conscious of breathing. Those who feel it difficult, they can use some artificial devices. For example, mantra – mm? – it is an artificial device for being aware. You use a mantra such as “Rama-Rama-Rama” continuously. Inside you create a circle of “Rama-Rama-Rama” or “Aum” or “Allah,” or anything. Go on repeating it. But simple repetition is of no use. Side by side, be aware. When you are chanting “Rama-Rama-Rama,” be aware of the chanting. Listen to it – “Rama-Rama-Rama” – be aware.

It will be difficult to be aware of anger because anger comes suddenly and you cannot plan it. And when it comes you are so overwhelmed that you may forget it. So create a device like “Rama-Rama- Rama.” You can create it, and it will not be a sudden method. And if used for a long time, it becomes an inner sound. Whatsoever you are doing, there will be “Rama-Rama” as a silent sequence. Be aware of it. Then the mantra is complete, the japa is complete, the chanting is complete, when you are not only the creator of the sound but also the listener. It is not only that you are saying “Rama” – you are also listening to it. The circle is complete. I say something. You listen; the energy is dissipated. If you yourself say “Rama” and you yourself listen to it, the energy comes back. You are the speaker, you are the listener.

But be aware of it. It should not become a dead routine. Otherwise, you can go on saying “Rama- Rama-Rama” just like a parrot, without any awareness behind it. Then it is of no use. It may create a deep sleep even. It may become a hypnosis. You may become dull. Mm? Krishnamurti says that those who chant mantras, they become dull, they become stupid. And he is right in a way, but only in a way. If you use any chanting just as a mechanical repetition, you will become dull. Look at the so-called religious people: they are just dull and stupid. No intelligence, no flame in their eyes of life, of aliveness. They just look dead, like lead, heavy. They have not given anything to the world, they have not created anything. They have just repeated mantras.

Of course, if you go on repeating a particular mantra without awareness, you will be bored by it yourself, and boredom will create stupidity. You will become dull; you will lose interest. A certain sound repeated continuously can even create madness. But Krishnamurti is right only in a sense; otherwise he is completely totally wrong. And whenever one judges something by those who are not following it, really that judgement is not good. Anything must be judged by the perfect example.

The science of japa is not just to repeat. Repetition is secondary. It is just a device to create something of which to be aware. The real thing is to be aware. The basic thing is to be aware. If you build a house, the house is secondary. You build it to live in. And if there is no living, and you create a house and live outside, then you are foolish.

Repetition of a certain name or sound is creating a house to live in. It is creating a certain milieu inside. And if you have created it, you can manipulate it more easily than sudden happenings. And by and by you can become accustomed to it, related to it in a deep consciousness – but the real thing, the basic thing, is to be conscious of it.

The science of japa says that when you become a hearer of your own sound, then you have reached. Then you have completed the japa. And there is much in it. When you see a sound, for example, “Rama,” your peripheral apparatus is used in creating it, your vocal apparatus. Or it you create a mental sound, then your mind is used to create it. But when you become alert about it, that alertness is of the center, not of the periphery. If I say “Rama,” this is on the periphery of my being. When I listen to this sound “Rama” inside, that is from my center – because awareness belongs to the center. If you become aware in the center, now you have the light with you. You can dispel unconsciousness.

Mantra can be used as a technique; there are many, many methods. But any method is just an effort towards awareness. You cannot escape awareness. You can start from wherever you like, but awareness is the goal. [. . . .]

These are all methods of will: you will have to do something.

On the path of will, there are only guides. There are not really Gurus, Masters. There are simply guides. They instruct you; you have to do everything. They cannot do. [. . . .]

The last dying words of Buddha to Ananda are, “Ananda, be a lamp unto yourself. Don’t follow me: appa deepo bhava – Be a lamp unto yourself! Don’t follow me.” Ananda was following Buddha continuously for forty years. It was not a small period. For his whole life Ananda had followed devotedly, and no one could say that his devotion was imperfect in any way or incomplete. It was total. But Ananda, the most devoted follower, could not achieve Enlightenment, and the death of Buddha was nearing.

One day Buddha said, “Now, today I am going to leave this body.”

So Ananda began to weep and said, “What will I do now? For forty years I have been following you in every single detail.”

Even Buddha could not say, “You have not followed and that’s why you have not reached.” He had followed and he was sincere, but he was still an ignorant man.

Buddha said, “Unless I die, Ananda, it seems you will not reach.”

“Why?” Ananda asked. Buddha said, “Unless I die, you cannot return to yourself. You are too much attached to me, and I have become the barrier. You have followed me, but you have forgotten yourself completely.”

You can follow a Teacher blindly and still reach nowhere – if you are just following the Teacher according to you. Remember these words: “according to you.” Then you have not surrendered. Surrender means now you are no more there to decide. The Teacher decides. Even if the Teacher is not there, surrender to the cosmic energy. Then the cosmic energy decides. The moment you surrender, your gates are thrown open and the cosmic flood enters you from everywhere and transforms you.

Look at it this way: my house is filled with darkness. I can do two things. Either I have to create light in my house – then I will have to create it; or, I can open my doors and the sun is outside. I just open my doors, and my house becomes a host to the Divine guest, to the sun, to the rays. Then I become receptive and the darkness disappears.

On the path of will, you have to create the light. On the path of surrender, light is there – you have just to be open. But when the house is dark and when everywhere there is darkness, one fears to open doors – one fears even more. Who knows whether light will enter or whether thieves will come in? So you lock up. You close every possibility so that nothing enters in. That is the situation.

Either create light by yourself: then the darkness disappears. Or use the cosmic light: that is always there. Then open yourself! Be vulnerable! Then don’t depend on anyone. Then be ready, whatsoever happens. If you are ready no matter what may happen, then darkness itself becomes light. With that readiness, nothing can remain dark. That very readiness transforms you totally.

-Osho

From The Ultimate Alchemy, V.1, Discourse #18, Q1

Copyright © OSHO International Foundation

For a related post see Path of Will or Path of Surrender.

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 Inner Illumination – Osho

Sadaadeeptih apaar amrit vrittih snaanam.

To be centered constantly in the inner illumination and in the infinite inner nectar is the preparatory bath for the worship.

Light is the most mysterious thing in the universe – for many reasons. You may not have felt it like that, but the first thing about light is that light is the purest energy. Physics says that everything material is not really matter. Only energy is real. Matter is dead; matter exists no more. It never existed except in our conceptions. Matter appears to be, but it is not. Only light is – or energy, or electricity. The deeper we penetrate into matter; the less material is found. At the very deepest there is no matter and matter itself becomes non-material. But light remains, or energy.

Light is the purest energy. Light is not matter, and wherever we feel matter it is only light condensed. So matter means light condensed. This is the first mystery about light, because it is the substratum of all Existence. So in a new way, the oldest concept of religions – that in the beginning God said, “Let there be light,” and there was light – becomes very significant, because Existence in its purity is light. So if Existence begins, it has to begin with light.

Another thing: light can exist without life, but life cannot exist without light. So life also becomes secondary. Matter simply disappears. It is not. It is only condensed light. Then light can exist without life. Life is not a necessity for light to exist, but life cannot exist without light. So life becomes secondary, and light becomes primary. In this context, one thing more: just as light can exist without life but life cannot exist without light, just the same, life can exist without love, but love cannot exist without life. So these three l’s have to be remembered – light, life, love.

Light is the substratum, the ground, and love is the peak. Life is only an opportunity for tight to reach love. Life is just a passage. So if you are only alive, you are just in the passage. Unless you reach love, you have not reached. Light is the potentiality, love is the actuality, and life is only a passage. So when it is said that God is love, this is the love that is meant. Unless you become love, you are just in between, you have not reached the end. Light is the beginning, love is the end, and life is just a passage.

So remember this: light can exist without life. Matter is just an appearance, a “condensity”, an intensity of light, and life is a manifestation. That which is hidden in light is manifested. Life is not an appearance: life is a manifestation. Matter is just light condensed. So when light remains light and becomes condensed, it is matter. When light evolves, manifests its potentiality, it becomes life. If it simply remains life, then death is the end. If it evolves more, then it becomes love – and love is deathless. You may call it God; you may call it anything. These are basic points. If you remember them, then we can proceed into the sutra.

Thirdly, in this whole world everything is relative except light. Only light has a constant velocity. That’s why physics takes light as the measurement of time. Everything is relative; only light is, in a certain way, absolute. Light travels with a constant velocity. Nothing else is constant. So only light is absolute. There is no change: the velocity is absolute; the speed is absolute. So light becomes a mystery. It is not relative to anything, and everything else is relative to light. So nothing can travel with more speed than light, because if anything takes the speed just equivalent to light, it will turn into light.

If we can throw a stone with the speed of light, the stone will become light. Anything moving with the speed of light will become light. So nothing reaches the velocity of light, and nothing transcends the velocity of light. The speed of light is 186,000 miles per second. Anything travelling with that speed will become light. That’s why scientists say we cannot travel with the speed of light: because anything – we or aircraft, rockets – anything travelling with that speed will become light itself.

Fourthly, light travels without any vehicle; everything else can travel only with a vehicle. Only light travels without vehicles. That is mysterious. And also, light travels without any medium. Everything else has to travel through a medium. A fish can travel in water, a man can travel in air, but light travels in nothing, in nothingness.

In the beginning of this century, physicists just imagined something like ether. They imagined something must be there; otherwise, how can light travel? So that was a basic question: light comes to the earth from the sun or from some star, it travels, so there must be some medium through which it travels. So just because nothing can travel without a medium, in the beginning of this century scientists hypothetically assumed that there must be some X – they named it ether – through which light travels.

But now they have found that there is no medium. The whole universe is just a vast space, and light travels in nothingness. That means even nothingness cannot destroy it, even emptiness cannot affect it. That means even non-being cannot affect light’s being. And it can travel without any medium, without any vehicle. That means the energy is not derived from somewhere else. Light itself is the energy. If you have some derived energy, then you will have to travel through mediums, through vehicles; you cannot go yourself. Light goes by itself.

Fifthly, light is neither being pushed nor being pulled. It simply travels! If I throw a stone, then there is a push. I put my energy in the stone, and the stone will only go to the limit, to the extent, up to where it can be forced by my energy. When my energy fails or is exhausted, the stone will fall down.

The stone is not travelling with its own energy. The energy has been given to it; it is foreign.

Everything in the world has foreign energy in it – except light. Everything moving is moving with some energy derived from somewhere else. A tree is growing, but the energy has been derived. A flower is flowering, but the energy has been derived. You are breathing and living, but the energy is derived. You have no energy of your own. Nothing has except light.

In this reference, the saying of Mohammed in the Koran becomes very significant. He says, “God is light,” and he means there that only God is His own source of energy. Everything else is just derived.

So we really live a borrowed life. It is borrowed from many, many sources. That’s why our lives are conditional. If one source just refuses to give us energy, we are dead. Light lives with its own energy – unborrowed, self-originating. It is neither pushed nor pulled, and it moves. That’s the most mysterious thing possible. It is a miracle!

Sixthly, if only light has its own energy and everything else lives with borrowed energy, certainly it must be that everywhere, ultimately, the energy is borrowed from light – because if everything lives with borrowed energy except light, then ultimately light is the donor. Wherever you get your energy, ultimately the source must be light.

You are eating food and you are getting energy, but the food itself gets it through light, through sunrays, so you are not getting it from food. Food does not have its own energy source: food is deriving it from somewhere else. The food is doing only an in-between work, the work of a medium. Because you cannot absorb light directly, trees are absorbing it, and then they transform it in such a way, they compose it in such a way, that you can take that energy directly. So they work as mediums – then light becomes the only source of energy.

So if everything drops in the universe, light will not be affected. If everything just goes off, if the whole universe is dead, light will not be affected. The universe will still be filled with light. But if light goes off, then everything will die. Nothing can exist.

This basicness of light is not only basic for science, it is basic for religion also. So now the second part: if you penetrate matter you stumble upon light. If you penetrate life, you again stumble upon light. So religious mystics have always said, “We experience Light, we realize light – the light within, the flame within.” All the mystics have talked this way, and it is not only symbolic. Only in this century has it become possible to say that it is not only symbolic. If matter dissolves into light, comes out of light, why not life itself? And when a mystic goes deep, he is going deep in life, he stumbles upon light. This going deep in oneself means going more and more to the original source of light.

So the outer light is not the only light. You have inner light also, because you cannot exist without it. It is the base. To be means to be grounded in light; there is no other being. So when you go in you are bound to come to and realize a dimension, a realm, of light – inner light. This inner light and your life make just two layers. Your life is the outermost layer; light is a deeper layer.

Your life will end in death. Unless you realize the inner light, you cannot know the deathless, because your life is just a phenomenon; it is not the base. It is just a phenomenon, a wave – a wave on the ocean of light. It will go! If you can penetrate through it to the deeper realm of light, you will know that which is immortal, which cannot die – because only light cannot die, only light is immortal. Everything will have to die, because everything lives on derived life, borrowed life. Only light has its own life. Everything else has life borrowed from somewhere else. So one has to return it, one has to give it back.

So unless you realize the inner light, you will not know that which is beyond death. In a sense it is beyond death and beyond life also. Only then does it become immortal. That which is born will have to die; that which is alive will be dead. So only that can be beyond death which is beyond life itself. Light is beyond life and beyond death. Whenever mystics have been talking about light, they always talk about deathlessness, because the moment you enter the inner light, the source of life, you enter deathlessness.

In this sutra, both terms have been used. This sutra says:

To be centered constantly in the inner illumination, in the inner light, and in the infinite inner nectar, is the preparatory bath for the worship.

So unless you are bathed in your own inner light, and in the nectar, in the immortality which belongs to that light, you are not ready to enter the Divine temple. This is a preparatory bath. Water will not do: light has to be used. Pure light has to be used. Unless you are bathed in pure light, you are not ready to enter the Divine temple.

When Krishna showed his infiniteness to Arjuna, Arjuna said, “I don’t see you, Krishna, I see only light. Where have you gone? I see only thousands and thousands of suns – and I am scared. You come back!” When one enters into the inner light . . . it is there, because without it you cannot be. nothing can be. It is a scientific fact, because without light nothing can be. If there is anything, then in its ground light is bound to be. You may know it, you may not know it, but light is the ground of all. You are, so you have a deep realm of light. The moment you enter it, you are bathed. and this bath means many things.

Ordinarily, when you enter a temple, outwardly you take a bath. You take a bath because dirt can be washed from the body, and you can enter into the temple with a purer body – fresh, undirty, clean. But when you are really entering into the Divine temple. your body is not entering: your consciousness is entering. And you cannot bathe your consciousness with water. But consciousness can have a deep cleansing in inner light, and that deep cleansing means cleansing the dirt of all karma – all actions.

Whatsoever you have done, whatsoever you have been, whatsoever your past has been, it clings to you – just like dirt, just like dust, it clings to you. When you enter inner light, it disappears. Why? Because the moment you enter that inner light, everything takes the velocity of light, and nothing can remain. The dirt, the dirt of karmas, dissolves – all that you have done in all your lives. When you enter that realm, everything becomes light, because with light, in that velocity, nothing can remain anything else. So it is not simply a bath. All the karmas, just disappear, they become light, and the consciousness is cleaned. It becomes fresh and young as it should be, as it is meant to be.

And when all the karmas disappear – by “karmas” I mean the material dust that one accumulates through actions and desires and passions – when it disappears, the entity, the nucleus of ego disappears also, because ego exists only as a collectivity of all the dust, of all the dirtiness, of all the impurities. It exists as a center. When everything disappears, ego disappears. And when ego disappears, you are pure, clean, you are born anew. So to enter this inner light is to enter the inner fire.

Another thing: the light that is outside is constant, but it cannot be constant for you. The sun will rise and set. The sun itself never rises and never sets, but for the earth it rises, and it sets; the night comes. So with outer light you cannot remain constantly in light. Only with inner light is there no rising and no setting. That’s why the sutra says, “To be centered constantly . . .” continuously. There is no night, there is no setting, because there is no rising. The light is there as your Being, as your very Existence. So to be constantly centered in this light is the bath. And by “bath” is meant that everything to which one was clinging is just destroyed – not only destroyed but transformed also. It becomes light itself.

This entry has three parts: first you will realize light, then you will realize a deep cleansing of your soul, of your being, and, thirdly, you will realize the elixir, the nectar – the amrit – the immortality, the deathlessness of it, because once the ego dies you are deathless, once the karmas are washed away you are deathless, once you have entered deeper than life you are deathless.

Deeper than life, death cannot exist. Death exists parallel to life. It means the end of life. So life has two dimensions. One is just horizontal. You go from one moment of life to another moment of life, then another – A-B-C – in a sequence. Then ultimately, the Z is going to be the death. You move from A to B, from B to C, then to X-Y-Z. A is birth, Z is death, and you move from A-B-C-D horizontally. This is one movement – birth to death. Buddha says, “One who is born will have to die, because he is moving horizontally.” So death is a necessity on a horizontal plane.

But you can move vertically. From A, instead of going to B, drop below the A or go above the A. Don’t move to B. So from any life movement, you can move in two ways. You can move to another life movement; then death will be the end. Then you are progressing towards death automatically, unknowingly. You can move down or up – not horizontally but vertically. So move down or up from A, and then you move from life to light. If you move down, then you move to light. If you move up, then you move to love. This is the vertical plane.

If you move down from life, then you move to light. If you move up, then you move to love. And both give you the door to the deathless, because death only means horizontal moving. Now you are not moving horizontally. And move either way. If you can consciously go down to light, your life will become love – because once you have known the deathless you can be nothing but love.

Really, death is the enemy of love. You cannot love because there is death; you cannot love because you are fearful of death; you cannot love because you are afraid of everyone else, of the other. And all fears are basically fear of death. They all can be reduced to the fear of death. Once you know the deathless, the fear has gone. And when the mind is fearless, it is love. When the mind is fearful, it is never love. You may put on a show, you may pretend, but it is never love. With fear hate can exist, with fear jealousy can exist, with fear anything can exist, but not love. That’s why we pretend love, and love is not found. In the end jealousy is found, hate is found, fear is found – love is not found.

Why? Because you cannot love really. How can you love when there is death? How can you love unconditionally when every moment death is coming near?

Look at it in this way: you are here, your beloved or your lover is here. You are just in the ecstasy of love, and then someone says that within five minutes you are going to die. The moment this is said, that within five minutes you are going to die, love will disappear. You will forget the beloved, the lover and the poetry, and everything will just disappear. Why does it disappear? It has never been there. It was only that you were unaware of death, so you were pretending love.

Deathlessness known becomes love. Then you cannot do anything else. Then it is not that you love; rather, you become love. Love becomes your quality – not your act – your very being. So either, drop down from A; from the horizontal line drop down vertically to light: that is one way. Yoga is concerned with this dropping down. Or, from A, rise vertically to love. Bhakti – the path of devotion – is concerned with rising up. Either way you go vertically. The same will be the result.

If you can go up from A, again you find the deathless. Vertically, there is no death; only horizontally is there death. So if you find love by going up, you will find light, because entering the deathless one is bound to find light, entering the light one is bound to find the deathless. They are one! So, really, life and death are two aspects of one coin, and death is not opposite to life. It is a part. Light is opposed to death, not life, because light is immortality. Love is also opposed to death because again it is deathless.

So the problem is either to enter light by going down or by going up to enter love. This vertical journey is the journey of religion. And this sutra says:

To be centered constantly in the inner illumination and in the infinite inner nectar is the preparatory bath for the worship.

So how to enter and how to be centered? How to enter? How to find this light?

Two or three things: one, whenever you say light is, what do you mean? I say, “The room is lighted.” What do I mean? I mean that I can see. Light is never seen; only something lighted is seen. You see the walls, not the light; you see me, not the light. Something lighted is seen, never the light itself, because light is so subtle that it cannot be seen. It is not a gross phenomenon. So we only infer that light is. It is an inference, not a knowing. It is just an inference! Because I can see you, I infer, assume, that light is How can I see you without light?

No one has ever seen light – no one! And no one can ever see light. But we use the words, “I see light,” and by that we mean, “I see things which cannot be seen without light.” When you say it is dark, there is no light, what do you mean? You only mean, “Now I cannot see things.” When you cannot see things. you infer that light is not. When you can see things, you infer that light is. So light is an inference even in the outer, the outside world. So when one has to enter, when one is ready to enter inside. what do we mean by light?

If you can feel yourself, if you can see yourself, that means the light is there. This is strange, but we never think about it. The whole room is dark; you cannot say anything is there, but one thing you can say: “I am.” Why? You cannot see yourself either. The room is totally dark, nothing can be seen, but about one thing you are certain and that is your own being. No need of any proof. no need of any light. You know that you are, you feel that you are. A subtle, inner illumination must be there. We may not be aware of it, we may be unconscious of it or very dimly conscious, but it is there.

So turn your gaze inwards. Close all your senses so that there is no feeling of the outside light. Go into darkness, close your eyes, and now try to penetrate, to see inwards. First you may feel simple darkness; that is because you are not accustomed to it. Go on penetrating. Just try to look into the darkness which is within. Penetrate it, and by and by you will begin to feel many things inside. An inner illumination begins to work. It may be dim in the beginning. You will begin to see your thoughts because thoughts are inside things. They are things! You will begin to stumble upon the furniture of your mind.

Much furniture is there – many memories, many desires, many unfulfilled passions, many frustrations, many thoughts, many seed thoughts, many, many things are there. When you begin to feel them, first try to penetrate the darkness. Then a dim light begins to be there, and you begin to be aware of many things. It is like when you enter a dark room suddenly – you can’t see anything. But remain there. Be adjusted to the darkness, let your eyes be adjusted to the darkness. Eyes have to adjust, they take time. When you come from without, from a sunlit garden to your room, your eye will have to readjust themselves. Your eyes will take a little time, but it happens.

If one is constantly using his eyes only to see things which are very near – for example, if one is constantly reading – then he will become shortsighted, because so much use of short sight will fix the mechanism of the eyes. So when he wants to see a far-off star, he cannot see it because the mechanism has become fixed. Now it is not flexible. The same happens inside: because we have been looking outside continuously, for lives, the mechanism has become fixed, and we cannot look inside.

But try, make an effort – look into the darkness. Don’t be in a hurry, because the mechanism has been fixed for many lives. Eyes have forgotten completely how to look inside. You have never used them for that purpose. So look into the darkness, see the darkness, and don’t be impatient. Penetrate the darkness, go on penetrating, and within three months you will be able to see many things inside which you never thought were there. And now, for the first time, you will become aware that thoughts are just things. And when you become aware, then you can put a thought anywhere you want. If you want to throw it out, you can throw it out.

But now you cannot throw it. Just now you cannot throw out any thought, because you cannot catch it. You don’t even know that it is a thing, that it can be caught, and it can be thrown. You don’t know where thoughts are located; you don’t know from where they come. Everyone says, “I don’t want to be fearful; I don’t want to be angry.” But they cannot do anything because they don’t know even from where this anger comes, what the root is, where this anger has its reservoir, where this anger is accumulated. You don’t know the roots.

Every thought is a thing. It has an accumulated reservoir. So when one thought comes, it is just a leaf on a big tree. You cannot cut it and throw it – another leaf will come out. Roots are there, the tree is there. When you begin to be aware even dimly that thoughts are there, desires are there – anger, passion, lust – everything is there, don’t begin to fight. Just watch, because by watching you will become more aware, and by fighting you will never become aware. So don’t fight – watch! “Watch” is the word, the mantra. Watch constantly, and the more you watch, the more you will begin to feel that more light is there. Light is there; only your eyes have to be adjusted. So watch!

By watching, eyes will become adjusted. And when more light is there and everything becomes clear, when there is no dark spot, then you become master of your mind. You can put anything out; you can rearrange everything. And once you become master of your mind, then you will become aware from where this light is coming, what the source is. The sun is not there; it is without. You have not even brought in a candle, but everything has become illuminated. From where is this light coming? First you will become aware of things which are lighted, then you will become master of the things of your mind, and then you will begin to be aware of where this light is coming from, of what the source is. You will begin to be aware of a flower blooming. Then you will begin to be aware of where this light is coming from. Then you can know the sun.

Only secondarily will you have to proceed from a lighted object towards the source of the light. Again, light is not seen; again, you will see the sun. So first you will begin to feel the content of the mind. Then, more and more, the mind will become clear. Then you will be aware of where this light is coming from. Just in the center of the mind is the source. Then enter the source! Now you can forget the mind – you are the master. You can just say to the mind, “Stop!” and the mind will stop.

Awareness is needed for the mastery. Never try the reverse: never try to be the master first and then to be aware. That never happens, that cannot happen. That is not possible. Be aware, and the mastery happens. You become the master. Then go to the source, then enter the source, from where this light is coming. Go! Enter the illumination! That entering into the illumination is the “bath”. You have become master of the mind. Now you will become master of life itself; now you will become master of consciousness itself. And once bathed in this illumination, in this source of light, you will be able to see yourself in your eternity. In this moment, all the past and all the future will be there. This moment is eternal. You are so pure that the whole time gathers in you. The past purified creates a purified future – and this moment becomes eternal.

Watch, be aware, observe deeply the contents of the mind. Then you will become aware of the source; then enter the source. It is fearful, because whatsoever you have known as yourself will die. This bath is a death – a death of all that you have known yourself to be. The identity, the ego, the personality, everything will die. because the personality, the identity, the ego, they are the dirt – the accumulated dirt around your being. Only being will remain without name and form. And this sutra says this is the preparatory bath. Only now can you enter, and only up to here do you have to make efforts. The moment you are purified, the moment you have gone through this bath, the moment the karmas have dissolved. now you need not make any effort.

From this point, God becomes a gravitation. Now you enter the field of grace. It is the same like the gravitation on the earth, but you have to enter the field. So for spaceships we have tb make one basic arrangement: they must be thrown out of the grip of the earth, out of the gravitation field. Two hundred miles above the earth, all around, is the field. If you are under the field, you will be pulled back. If you go beyond two hundred miles, then the earth cannot do anything.

The Divine cannot pull you unless you are totally pure, unless you yourself become light. Then with the same velocity, you enter the Divine. So this entering the light is the last effort. Once you are purified you begin to gravitate. Now you need not go: you are being pulled. This gravitation is known as grace: the gravitation to the Divine is grace. Grace is not really a help – it is not! It is just a law. God is not grace-ful only to some, it is not so, He is not partial; the earth is not gravitational only for some – the moment you enter the field, the law begins to work.

So don’t say that God is grace-full, don’t say that God is helpful, don’t say that He has compassion. It is not right. God means “the Law of Grace”. The law begins to work. Once you enter the field, the law begins to work. Once you begin to be light yourself, the law begins to work – and you begin to gravitate.

I said that light is the foundation of life. With this statement even science can agree. Science ends on this point; there is no beyond for science. Religion still has a beyond because religion says that even beyond light there is Existence.

Now another thing: light exists, so light has two qualities – being the light and also existence. Still, light is not the ultimate one because it has two qualities – light and existence. Religion says that existence can be without light, but light cannot be without existence. So one step more: religion says, “God is pure Existence.” So, really, for religious people, this word or this sentence that “God is”, is fallacious, because “God” and “is” both mean the same thing.

A table is, but to say “God is” is not good. Man is because man may not be, so man and is-ness are two things conjoined. They can be disjoined. But “God is” is not right because God means is-ness. So it is tautological, repetitive. To say, “God is” is as absurd as someone saying, “Is is” or “God God”. “God is” means the same as “God God” or “Is is”. They are meaningless, absurd! Is-ness is God. So religion reduces it still more and says that when you enter light, then you will enter the Is-ness, Existence, That. So light is just the aura of That. When you enter light, you enter the aura. But the moment you enter the aura you will be pulled. and there will be no time gap. There is no time gap!

Now another thing: I said that light moves with the highest velocity – 186,000 miles in one second. in one second. in one minute, in one hour, in one year, how much light moves! The unit with which physics measures its movement is the light year. A light year means the movement of light in one year at this velocity. This is still a time movement. It is very fast, but yet light takes time to move. So as I said, light needs no medium, light needs no vehicle, light needs no borrowed energy – but still light needs time. So for religion, light still needs something without which it cannot move. So light is still dependent on time.

Religion says we have to go even deeper in order to find something which need not have even this dependence – time. So for us it looks meaningless. How can light move without any medium? But now science says it moves. It is so. Religion says, “Don’t be disturbed. How can God be without time?” He is, and God moves without time, consciousness moves without time.

Light has the highest velocity as far as science has measured, but in a way, it is the highest because Existence cannot be said to have more velocity. Really, it moves without time. So there is no question of velocity. We cannot say how much it moves in one second. The movement is absolutely absolute. There is no time gap. So when one enters this illumination, one is pulled. Even the word “pulled” takes time to be asserted, but the very phenomenon of being pulled takes no time.

When I say “pulled”, it takes time, time is lost. But really, when one enters the illumination, even this much time is not needed. There is no time gap. You are pulled, and beyond this light is God, the temple. This light only bathes you, purifies you, just like a fire. You become purified. And the moment you are purified – the entrance, the explosion.

With light you become deathless, but you still feel. You feel that now you have entered immortality. But when entering into That, the Is-ness, you are not even aware of deathlessness. Life and death are meaningless now – only Being is. You are, without any conditions. That Being is the Ultimate for religion.

Light is the field, mind is around the field, and we are around the mind, we live outside the mind. So one has to enter the mind, then light, and then the Divine. But we just go on round and round, outside the mind. This state of always being outside the home has become a fixed habit. We have forgotten that we are living on the verandah. It is easy: the verandah is easy for moving outside. That’s why we have become fixed there – it is easy. We can move outside anytime. and because our mind and our desires are moving outside, we live on the verandah. So at any moment, at any opportunity to move, we can run. We have forgotten that there is a home, and this running outside is just being a beggar. Entering the house means you will have to turn your eyes around completely, and you will have to use your eyes in a new way, and you will have to pass a dark night – only because of a fixed habit.

Christian mystics have talked much about “the dark night of the soul”. This is the dark night – because your eyes are so fixed. As I said, someone becomes shortsighted, someone else becomes farsighted. If he goes on looking far, then he cannot look near. If he goes on looking near, then he cannot look far. Eyes become fixed. They are mechanical; they lose the flexibility. Just as someone becomes nearsighted and someone farsighted, we have become “outsighted”. “Insightedness” will have to be developed.

You must have heard the word “insight”, but you might not have heard the word “outsighted”. You know the word “insight”, but it is meaningless unless you understand the word “outsight”. We have become outsighted, fixed; the insight has to be developed. So whenever you find time, close your eyes, close your mind to the outside, and try to penetrate in. At first you will be in a deep dark night. Nothing will be there except darkness. Don’t be impatient. Wait and watch, and by and by darkness will become less, and you will be able to feel many inner phenomena. And only when you become aware of the inner world, then only can you become aware of the source from where this light is coming. Then enter the source. This the Upanishads call “the bath”.

How stupid the human mind is! We ritualize everything, and the significance is lost. Then only stupid rituals remain. So we take a bath when we go to the temple. Neither the temple is there nor the bath. The temple is inside and the bath also. And this bath, the Upanishads say, is the bath in inner illumination.

Light is really the bridge between the Divine and the world. The Divine creates the world through creating light. Light is the first creation, and then light condenses and matter happens; then light grows, I say light grows, and life happens; then life grows, and love happens. […]

-Osho

From The Ultimate Alchemy, V.1, 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.

In the Gap Descends the Witness – Osho

You describe witnessing as a knack. Often, late at night, which I am in a very relaxed state, witnessing happens. At other times, though, it just seems to be mind watching mind watching mind. Please comment on this knack.

The moment I say that witnessing is a knack, it implies that there is no way to explain it, no way to teach someone about it, no way to train someone in it.

That’s the whole meaning of the word “knack.”

I can say things which are close enough, but they can never be exact descriptions of the knack. It is not an art, not a craft that can be explained in detail, step by step. But if it is happening to you, there is no problem. You should know what it is; you should know the taste of it.

The problem is arising because you must be trying to do it; not allowing the knack to happen, but trying to make an art of it, so that you can control it. Man wants to control everything; it is part of his basic ego.

The knack cannot be controlled. Either you know it or you don’t know it. You can play around it, and sometimes by chance you stumble upon it: suddenly you have come to know it. That is the moment when you have to be aware in what situation it is happening.

In the night, when you are relaxed, you find it happening. That gives you a clue that relaxation, not an effort to attain witnessing, allows the knack to happen. At other times when you are trying, making an effort, an endeavor to get it, then it is mind watching mind watching mind. It is always the mind.

Mind cannot get the knack.

Mind can learn any art, any technique, any craft: a knack is beyond it. It is not its language, it is not its world. A knack is something beyond mind.

So you have to be clearly aware: the thing is happening to you, the failure of the mind is happening to you. Whenever you are trying, you watch – then you find that it is mind watching another part of the mind. And then you find the one who has found this is also another part of the mind. And this can go on ad infinitum.

Mind is capable of dividing itself infinitely. But finally you will find only mind – you will not come to meditation, you will not come to witnessing.

So your failure is helpful. It says, “Don’t make the effort, don’t try.” Your success indicates that it happens when you are relaxed, when you are not trying. In relaxation, mind is no longer functioning.

The mind is going to be in sleep, it is ready to go into sleep; it is not going into an effort because effort will keep you awake. You cannot fall into sleep by effort.

Sleep and witnessing have something in common.

You cannot make the effort – one thing. Every effort is going to be a failure – another thing. Unless you learn that every effort fails, you cannot get the knack. But once in a while when your mind is getting ready to go to sleep – in between, when you are still awake, and the mind is relaxing to go into sleep – suddenly, witnessing happens. You have got the knack!

Now don’t ask me what it is. That may destroy even your night witnessing, because you may start trying it. Just let it happen as it is happening in the night. You can, at the most, create the same atmosphere whenever you want it to happen, and wait. You cannot force it.

One has to learn a great lesson – that there are things beyond you which you cannot force; you can only remain open, available, waiting, and they come. The moment you become tense to get hold of them, they slip away. It is just like in the open fist you have all the air possible. With the closed fist all the air disappears.

You may be thinking that with a closed fist you are catching hold of the air. No, it has slipped out. It does not belong to the closed fist, it belongs only to the open hand – and it is easily available. You just have to see when it happens, what the surroundings are.

The surroundings mean you are going into sleep, you are tired of the whole day’s work – you don’t want to work anymore. In the gap, before the mind slips into sleep and you lose consciousness – the mind is preparing, is getting ready to go into sleep, but you are still awake – in that minute gap, witnessing happens.

Now, you cannot try the knack. You can simply create the outer situation. In the day, anytime, let the mind go into relaxation. Don’t try – as if you are going to create witnessing: you are simply allowing mind to rest. And at a certain point, that same gap will appear, and in the gap descends the witness.

This is the mystery of a knack – its strangeness and its simplicity too.

– Osho

From Light on the Path, Discourse #32

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.

Bring the Dawn, Dispel the Darkness – Osho

When I was a student at a Japanese Buddhist University I heard the word consciousness. Beloved Osho, what does it mean?

Kranti Satbodha, consciousness you already have, but only in a very small proportion. It is just like an iceberg – one tenth is above water and the rest is under water. Just a little bit is conscious in you.

I am saying something and you are listening to it; without consciousness it is not possible. These pillars of Chuang Tzu Auditorium are not listening – they don’t have consciousness. But we are aware only of a very small piece of consciousness.

Meditation is the whole science of bringing more and more consciousness out of darkness. The only way is to be as conscious as possible twenty-four hours a day. Sitting, sit consciously, not like a mechanical robot; walking, walk consciously, alert to each movement; listening, listen more and more consciously, so that each word comes to you in its crystal-clear purity, its definitiveness. While listening, be silent, so that your consciousness is not covered by thoughts.

Just this moment, if you are silent and conscious you can hear small insects singing their song in the trees. The darkness is not empty, the night has its own song; but if you are full of thoughts then you cannot listen to the insects. This is just an example.

If you become more and more silent, you may start listening to your own heartbeat, you may start listening to the flow of your own blood, because blood is continuously flowing all through your body. If you are conscious and silent, more and more clarity, creativity, intelligence, will be discovered.

There are millions of geniuses who die without knowing that they were a genius. There are millions of people who don’t know why they have come, why they lived and why they are going.

It happened . . . George Bernard Shaw was traveling from London to some other place in England. The ticket checker came and Bernard Shaw looked in all his pockets, opened his suitcase – he was perspiring – the ticket was missing.

The ticket checker said, “I know you; everybody knows you, there is no need to be worried. You must have put it somewhere, don’t be so tense”. Bernard Shaw said, “Who is being tense about the ticket?” The ticket checker said, “Then why are you perspiring and looking so nervous?”

He said, “The problem is that now the question arises of where I am going. It was written on the ticket. Now, are you going to tell me where I am going? Who is going to tell me?” The ticket checker said, “How can I tell you where you are going?”

So Bernard Shaw said, “Then you should go and leave me alone. I have to find the ticket. It is a question of life and death. Where am I going? I must be going somewhere, because I have come to the station, purchased the ticket, entered the compartment. So one thing is certain, I must be going somewhere.”

This is the situation most people never come to know – their consciousness is a hidden treasure. One does not know what it contains unless you awaken it, unless you bring it into light, unless you open all the doors and enter into your own being and find every nook and corner. Consciousness in its fullness will give you the idea of who you are, and will also give you the idea of what your destiny is, of where you are supposed to go, of what your capacities are. Are you hiding a poet in your heart, or a singer, or a dancer, or a mystic?

Consciousness is something like light. Right now you are in deep darkness inside. When you close your eyes there is darkness and nothing else.

One of the great philosophers of the West, C.E.M. Joad, was dying, and a friend, who was a disciple of George Gurdjieff, had come to see him. Joad asked the friend, “What do you go on doing with this strange fellow, George Gurdjieff? Why are you wasting your time? And not only you . . . I have heard that many people are wasting their time.”

The friend laughed. He said, “It is strange that those few people who are with Gurdjieff think that the whole world is wasting its time, and you are thinking that we are wasting our time.” Joad said, “I don’t have much longer to live; otherwise, I would have come and compared.”

The friend said, “Even if you have only a few seconds more to live, it can be done here, now.” Joad agreed. The man said, “You close your eyes and just look inside, and then open your eyes and tell me what you find.”

Joad closed his eyes, opened his eyes and said, “There is darkness and nothing else.” The friend laughed and he said, “It is not a time to laugh, because you are almost dying, but I have come at the right time. You said that you saw only darkness inside?” Joad said, “Of course.”

And the man said, “You are such a great philosopher; you have written such beautiful books. Can’t you see the point, that there are two things – you and the darkness? Otherwise, who saw the darkness? Darkness cannot see itself – that much is certain – and darkness cannot report that there is only darkness.” Joad gave it consideration and he said, “My God, perhaps the people who are with Gurdjieff are not wasting their time. This is true, I have seen the darkness.”

The friend said, “Our whole effort is to make this “I,” the witness, stronger and more crystallized, and to change the darkness into light. And both things happen simultaneously. As the witness becomes more and more centered, the darkness becomes less and less. When the witness comes to its full flowering, that is the lotus of consciousness – all darkness disappears.”

Satbodha, we are here in a mystery school, doing nothing else than bringing more and more crystallization to your witness, to your consciousness; so that your inner being, your interiority, becomes a light, so full and overflowing that you can share it with others.

To be in darkness is to be living at the minimum. And to be full of life is to live at the maximum.

– Osho

From The Razor’s Edge, 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.

Listen to the Song of Life – Osho

The fourth sutra:

Listen to the song of life.

Look for it and listen to it first in your own heart. At first you may say it is not there; when I search, I find only discord. Look deeper. If again you are disappointed, pause and look deeper again. There is a natural melody, an obscure fount in every human heart. It may be hidden over and utterly concealed and silenced – but it is there.

Listen to the song of life. Life is a melody; existence is musical – for so many reasons. Existence is harmony; it is not anarchy. It is not a chaos; it is a cosmos, a unity. So complex, so vast, but still united. And life pulsates – from the lowest atom to the highest star. Wave lengths differ, pulsations are of different frequencies, but the whole pulsates in a deep unity, in a harmony. Plotinus has called this ‘the music of the spheres’. The whole existence is a music. It is musical in another sense also. Yoga, tantra and all the schools that have been working esoterically for the inner journey of human consciousness say that life consists of sound; existence consists of sound.

Science differs, but not very much. Science says that the basic particle is electricity not sound. But science also says that sound is a mode of electricity, a sort of electrical expression – that sound consists of electrical particles.

Yoga says that the basic element, the basic unit of existence, is sound, and electricity is a mode of sound. That’s why we have the myth that, through music, fire can be created. If fire [if electricity] is nothing but a combination of sounds, then fire can be created.

This difference between the scientific attitude and the yoga attitude is worth understanding. Why does science say that sound is nothing but electricity and yoga say that electricity is nothing but sound? Because science approaches existence through matter, and yoga approaches it through life.

The deeper you penetrate within yourself, the more you will find a new world of sound and silence. When you reach to the innermost core of your being, you will find the soundless sound. That’s what Hindus have called nad: anahat nad – sound which is uncreated, which is your very life. It is not created by anything; it is not produced. It is just there. It is cosmic.

Aum is the symbol of that sound. If you go deeply within, when the ultimate core is reached, you hear the sound aum. It is not that you produce it. It is simply there, vibrating. It is the basic element of life.

This sutra says Listen to the song of life. But you cannot listen to it unless you have already heard it within your own heart. Whatsoever you can see must be seen first within your own heart otherwise you cannot see it. You cannot hear it. The basic experience must be the inner. Only then can the outer be experienced.

Whatsoever you know in the outer world is nothing but a reflection or a projection. If you are filled with love, the whole of life appears to be filled with love. If you are sitting with your beloved or with your lover, the whole existence is okay. Nothing is wrong, there is no misery. The whole existence is filled with a deep music, because you are filled with a deep music. There is no discord in you; your heart feels a deep harmony. You are so one with your beloved or your lover or your friend that this oneness spreads all over.

But if you are in deep agony – suffering, sad, depressed – the whole existence seems to be depressed. It is you, not the existence. The existence remains the same, but the climates of your mind change. In one climate the existence appears sad. In another climate the existence seems to be celebrating. It is not; existence is always the same. But you go on changing, and your mind goes on being projected. Existence works as a mirror. You are mirrored in it.

But if you think that whatsoever you have interpreted is the fact and not just a projection, you will fall into deeper and deeper illusions. But if you can understand that it is not a fact but a fiction of the mind – that it depends on you, not on existence itself – then you can change. You can go through a mutation, an inner revolution can happen, because now it is up to you.

The world can be a chaos if you are a chaos. The world can be a cosmos if you are a cosmos. The world can be dead if you are dead inwardly; the world can be alive, abundantly alive, if you are alive within. It depends on you. You are the world. Only you exist really, nothing else. Everything else is just a mirror.

I remember one anecdote.

An emperor, a very powerful emperor, created a palace, a palace of mirrors. All around, all over the palace, there were mirrors. The emperor was a very beautiful person and he was so infatuated with his own beauty that he was never attracted in any way to anyone else. He was a narcissist. He loved only himself and he thought that everyone else was ugly.

Finally, he debarred everyone else from entering his palace. He lived alone there, looking at his own face everywhere in the palace. There were mirrors everywhere, thousands and thousands of reflections of his own face.

But then by and by he got bored, fed up. He started disliking himself. He kept meeting himself the whole day, encountering himself. He became ill; he became sad and depressed. He became so dull that he was almost on the verge of death. He was simply fed up with himself.

Then suddenly he remembered: “This palace is my own creation. I need not be here. There is no one forcing me to be here.”

So he broke one mirrored wall – he threw a chair through it. And for the first time in many years, the sky looked within. It was a full-moon night and the full moon peeped within. A fresh world, a new world, alive. He came in contact with it.

He jumped out of his hellhole, out of the prison. Now he was not dead, not dull, not on the point of death. He started dancing, he started celebrating. He forgot his face completely. And it is said that he never looked in a mirror again.

This is what is happening to each one of us. It is not an anecdote about some unknown emperor. It is about you. You live in a mirrored house. When you look at your wife’s face it is not her real face that you see. It is a projection. It is your own face reflected in your wife’s face. When you look at a flower it is not the flower you are looking at. It is your own mental flower projected onto the real flower that you are looking at.

Everywhere, you move with your own mirrors, your own images. And then, of course, you are bored, you are fed up with the whole thing, and you say, “Life is misery.” You say, “There seems to be no meaning to it.” You say, “It would be better to commit suicide. There seems to be no purpose to life. I’m going nowhere, moving around and around in a circle. It leads nowhere. Every day is the same, the same repetition.” But it is not because of existence; it is because of you.

Throw out those mirrors, break those mirrors. Come out of your palace, come out of your imprisonment, and look at the world not through thoughts, not through moods. Look at the world with a naked eye, listen to it with a naked ear. Don’t allow any mental state to come between you and the world.

This is what I call meditation: looking at the world without the mind. Then everything is new, fresh. Everything is alive, eternally alive; everything is divine. But to come to this point you will have to make deep contact, a deep penetration, into your own heart; because there, life’s juice is awaiting you. You may call it ‘elixir’. It is awaiting you.

This sutra says:

Listen to the song of life.

Look for it and listen to it first in your own heart. At first you may say it is not there; when I search, I find only discord. Look deeper. If again you are disappointed, pause and look again. There is a natural melody, an obscure fount in every human heart. It may be hidden over and utterly concealed and silenced – but it is there.

When, for the first time, one tries to enter within, one encounters noise: crowds, thoughts, madness; everything but silence. But don’t be disheartened. Be indifferent to all this noise that you encounter within.

When I say, “Be indifferent,” I mean don’t do anything about it; just be indifferent. Don’t say, “This is bad.” Don’t say, “How can I stop it?” Don’t try to stop it; you cannot. Allow it to flow – just as if clouds are floating in the sky and you are watching them. Or as if traffic is going on in the street and you are watching. Just stand aside and watch the traffic moving on, or stand on the bank and look at the river flowing. Don’t do anything; just stand there. Indifferent, not interested, not in any way involved.

If you can do this – this is what witnessing is. If you can do this, by and by you will penetrate deeper and deeper. Don’t be disheartened, because ultimately, finally, a deep musical source, a deep harmony, a deep rhythmic existence is waiting within you. Penetrate this crowd and you will reach it.

At the very base of your nature, you will find faith, hope and love. He that chooses evil refuses to look within himself, shuts his ears to the melody of his heart, as he blinds his eyes to the light of his soul. He does this because he finds it easier to live in desires. But underneath all life is the strong current that cannot be checked; the great waters are there in reality. Find them . . .

At the very base of your nature, you will find faith, hope and love – these three things. If you can make contact with your inner music, these three things will flower spontaneously within you: faith, hope and love. But these words have very different meanings. They don’t mean the ordinary things we mean by them.

When we say faith what we mean is belief. Belief is not faith. Belief means a forced thing. Doubt is hidden there, but you have wrapped yourself in a belief and pushed the doubt within.

For example, you say, “I believe in God.” What do you mean? Is there really no doubt? Doubt is there. The belief cannot cancel the doubt; it can only hide it. Really, because of the doubt you believe. You are afraid of the doubt. If you don’t believe, if you are doubtful, you will feel inconvenienced. Belief gives you convenience, comfort, solace, consolation. You feel at ease. But the belief is just a mental, intellectual facade. Behind it, the doubt is always lurking.

You will find doubt hidden within every belief. If you say, “I believe strongly,” that means you have very strong doubts behind it. Those who say, “I believe absolutely,” have absolute doubts within them. What is the need of belief? The need is because doubt is there and you feel inconvenienced by it.

That’s why so many people are theists and so few are atheists. But in reality, the world is full of atheists and to find a theist is very difficult; it is impossible. The whole thing is just false. People say that they believe in God because it seems difficult not to believe, inconvenient. Socially, formally, it is not good.

Not that they believe. They doubt, they know they doubt, but they deceive themselves. Their life remains untouched by their beliefs; their religion remains a Sunday religion. Their life is not touched at all. On Sunday they go to church and pray as a social formality, as good manners. Then, out of church, they are the same again. For six days they remain irreligious; for one day they become religious. Is it possible? Six days you remain ugly and one day you become beautiful? Six days you remain bad and one day you become good? Six days you remain evil and suddenly one day you become saintly? Is it possible?

It is impossible. The seventh day must be the false day; the six days are real. The seventh day is just a trick to deceive oneself and others. Belief is false. It is helpful, utilitarian, but untrue. Faith is totally different. Belief means doubt is hidden there; faith means doubt has disappeared. This is the difference.

Faith means the doubt has disappeared. Belief means the doubt is there and you have created a belief against it You doubt whether God exists or not but you say, “I believe,” because your wife is ill and if you don’t believe, who knows? God may be there. Or your job is in danger of being lost. Who knows? God may help. And if you don’t believe, then he will not help. Utilitarian; it has some utility for you. But doubt is there.

Faith means doubt has disappeared. It is the absence of doubt. But it can disappear only when you have known something within; when belief has not been given to you, knowing has arisen in you. When you have come to know, to realize, then faith arises.

And hope. This hope is not that of desire. This hope doesn’t mean hope for the future. It is not in any way concerned with the future. This hope means simply a hopeful attitude about everything. About everything. An optimistic view, a hopeful attitude. Looking at the golden side of things. Whatsoever happens you remain hopeful; you are not depressed.

Depression comes only if you look at the wrong side of things. Everything has two sides: the wrong side and the right side. You can look at the wrong side and then you will be depressed, or you can look at the right side, the golden side, and you will be happy. So, it depends.

The person who is hopeless always looks at what is wrong. The first thing he tries to find is what is wrong. If I tell him, “This man is a beautiful flute player,” he will first look at him and say, “No, I cannot believe that he can play the flute because he is a thief.” What is the concern? A man can be a thief and a good flute player. But he will deny the possibility. He will say, “No, he cannot be. He is a thief, a well-known thief. How can he be a good flute player?”

This is the hopeless mind. With a mind which is filled with hope, if I say, “This man is a thief,” he will say, “But how can he be a thief? He is such a good flute player?”

How do you look at things? With hope or with hopelessness? Ordinarily, unless you have touched the inner music, you will look at the world with a hopeless attitude. Then everything is wrong and whatsoever is done is wrong. And from everywhere, you will derive misery. You will become an expert at being miserable. Anything will help you to be miserable, anything.

When you touch this inner silence, this inner music, you become hopeful; you become hope. Whatever is, you see. You always touch the innermost core of it, the heart of it. And then, there is no depression.

And love. Ordinarily, love is a relationship. But when you touch the innermost being, love becomes your state not a relationship. It is not between you and someone else. Now it is that you have become love, you have become loving. It is not a relationship. Even if you are alone, sitting under a tree, you will be loving. Lonely, alone, with no one there, you will be loving.

It is just like a lonely flower that grows on an unknown path. No one passes there, but the flower goes on spreading its perfume. It is its state. It is not that when some king passes the flower will give its perfume. It is not that if some beggar passes the flower will not give its perfume. If a beggar passes, the flower gives its perfume. If a king passes, the flower gives its perfume. If no one passes, then too the flower goes on spreading its perfume. The perfume is the flower’s very state of being. It is not a relationship.

Our love is a relationship. And when love is a relationship, it creates misery. When love is a state of being, it creates bliss.

A Buddha is also in love, but he is not trying to love you. Simply because of the way he is, love spreads. Love becomes a perfume and goes to the far corners of the earth.

These three qualities will evolve: faith, hope and love. And if these three are there, you don’t need anything else. These three will lead you to the ultimate peak of life and existence.

. . . know that it is certainly within yourself. Look for it there, and once having heard it you will more readily recognize it around you.

If you can feel your inner music, inner truth, inner faith, inner love, inner hope, you will start recognizing it around you. The whole universe will change for you because you have changed. And whatsoever you feel within, now will be felt all around.

The world remains the same; but when you change, everything changes. With you, your universe becomes different. If you are rooted in the divine, the whole existence is rooted in the divine. If you are rooted in evil, the whole universe is a hell. It depends on you. It is you, magnified.

-Osho

From The New Alchemy to Turn You On, 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.

Obeying the Warrior Within – Osho

These are the sutras achieved by ultimate wisdom. They are deep and sometimes very complex, even contradictory, but they are the ultimate flowering of wisdom.

When a Buddha becomes a Buddha or a Christ becomes a Christ, these sutras are revealed. If you can understand them, even understanding will transform you. If you can feel the reality hidden in them, you will be a different man altogether. So try to understand them very deeply.

The first sutra:

Stand aside in the coming battle, and though thou fightest be not thou the warrior.

He is thyself, yet thou art but finite and liable to error. He is eternal and is sure. He is eternal truth. When once he has entered thee and become thy warrior, he will never utterly desert thee, and at the day of the great peace he will become one with thee.

Stand aside in the coming battle, and though thou fightest be not thou the warrior. We are in a constant fight with ourselves. The struggle continues night and day. The whole life is a battlefield, but you reach nowhere. You are neither defeated totally nor are you victorious. The struggle continues, and life energy is dissipated unnecessarily. You just waste yourself and your existence. What is the cause? Why are you never victorious? Why does the struggle never end?

You fight with sex, you fight with anger, you fight with greed. You fight with everything, but you still remain in the grip of those things you are fighting. The more you fight sex, the more you are in its grip and the more you feel you have to fight more. It is a vicious circle. You fight more and then sex becomes more attractive; sex becomes more magnetic. You take many decisions not to be angry, but every decision is a failure. And the total result is this: that in the end you feel you are guilty, inferior; in the end you feel that you are not capable of doing anything, you feel an inner defeat.

This has happened to the whole of humanity. Humanity is so sad now not because of anything else that has happened in this age but only because so many ages of religious fight, so many centuries of continuous religious struggle, have proven to the human mind that nothing can be achieved. The human mind feels a deep failure. This creates sadness and depression.

Hope has become hopeless. There seems to be no way out of it. You can struggle, but everything is futile, a wastage; no one achieves anything. This has happened not because the human mind is not capable of victory. This has happened because the base of the struggle is wrong, the whole effort of the struggle is wrong. Why? Because you are fighting with yourself. How can you win?

If I create a conflict between my two hands, left and right, I can go on fighting but there will be no victory and no defeat, because both hands belong to me. The urge for sex belongs to me and the urge to go beyond sex also belongs to me; they are both my hands. I can go on fighting, I can go on changing from one to the other – sometimes siding with the right hand, sometimes with the left – but nothing is going to happen because I am within both. How can there be defeat or victory? For defeat and victory at least two are needed and I am alone, fighting with myself. This whole fight is a shadow fight, nonsense.

Then what to do? This sutra gives you the key: Stand aside in the coming battle and though thou fightest be not thou the warrior. Stand aside. Be a witness.

Remember this word ‘witness’. This is one of the key words in the search for spirituality. If you can understand this word and practice it, you don’t need anything else. Even this one key will open all the doors of paradise. This is a master key. Any lock can be opened by it. What does it mean to stand aside?

When sex arises in you, you get identified with it. Then, when you have moved through the sex act, depression sets in, because you hoped so much and nothing has happened. You longed too much, you expected too much, and nothing has happened. The whole thing has just been a fraud. You feel betrayed, deceived. Then repentance sets in and you start thinking in anti-sex terms. You start thinking how to be brahmacharya, how to be a celibate. You think in terms of how to be a monk; you go against sex. Then you get identified with that ‘anti’ attitude.

Witnessing means that when sex arises, stand aside and look at it. Don’t get identified. Don’t say, “I have become sex.” Say, “Sexual desire has arisen in me. Now I must observe it.” Don’t be for it and don’t be against it. Remain quiet and calm – just an observer.

That doesn’t mean to suppress it, because suppression will not allow you to know what it is. Don’t suppress it. Suppression means that you are identified with the ‘anti’ attitude. Remember this: if you suppress, you are identified with the ’anti’ attitude. Don’t suppress, don’t get identified. Allow it to happen. Don’t be afraid; just wait and watch.

Move in the sex act but with a watchful eye, knowing well what is happening and allowing it to happen. Not disturbing it, not suppressing it – allowing it to become manifest in its totality, but standing aside as if you are watching someone else.

The act will move to its peak. Go with it, but always standing by the side. Know whatsoever is happening in detail. Be alert; don’t lose awareness. Then, from the peak, you will start falling down and the ‘anti’ attitude will set in. Be alert again. Don’t get identified with the ’anti’ attitude. Look at what is happening: the wave has gone up to a peak; now the wave is falling down. Sex is the wave arising. brahmacharya, the ‘anti’ attitude toward sex, is the wave falling down.

Be aware, be alert. Don’t be for or against; don’t condemn; don’t make any judgement. Don’t be a judge; just be a witness. Don’t say, “This is good. That is bad.” Don’t say anything. Just be alert and watch what is happening. Be true to the facts; don’t give any interpretation. That’s what witnessing means.

If you can be a witness to sex, and to the anti-sex attitude, you will come to a great understanding. That understanding will tell you that sex and anti-sex are two poles of one wave. They are not really opposite to one another. They are just the rising and falling down of the same wave. They are one, so there is nothing to choose. If you choose one you have already chosen the other, because it is part of it, the hidden part of it. If you choose one you have already chosen the other because the other cannot be separated from it. They are one, so there is no choice. Then, choicelessness happens to you.

That choicelessness is the path of victory. Now you don’t choose; there is nothing to choose. And a miracle happens: when you don’t choose, both fall down. Sex and brahmacharya both disappear and for the first time you are not in their clutches, for the first time you are not in the hold of the opposites.

Witnessing is the beginning, and witnessing is the end. The first step and the last step are one. Witnessing is the means and witnessing is the goal. Then the fight goes on, but you are not the warrior. Now the fighting is on a different level. What is that level?

Now, sex and anti-sex are both present to you simultaneously. This simultaneous presence of the opposites is the fight. They fight with each other, and you remain a witness. Because they are opposites, anti-poles, they destroy each other completely and both disappear. They are of the same strength and the same energy. They cut each other, they negate each other.

This is the fight. But you are not the warrior; you are just a witness. You are just looking from without: a watcher on the hills. Down in the valley the fight will go on, but now you are just a watcher on the tower. You just look down and you know they are fighting; the opposites are fighting. But they negate each other, because they are of the same strength.

Remember this: only a very deeply sexual person can become a brahmacharya. Much sexual desire can be converted into brahmacharya. If you are just ordinarily sexual you cannot become a brahmacharya because to become a brahmacharya much energy is needed. And the opposite energies are always equivalent, so only very deeply sexual persons become brahmacharyas. Ordinary persons, with ordinary, natural sex, never move to that extreme. They cannot. The energy to move comes from sex. Opposite energies are equivalent.

You need not fight; you need not take part from this side or that side. That is the way of defeat. Just remain aside, get out of the circle – be a witness.

It is difficult, because the mind wants to choose; the mind always chooses. Mind is the chooser because, without choosing, there will be no mind; you will fall out of the mind. That’s why it is so difficult not to choose.

Even what I am saying . . . Many of you may choose to follow what I am saying, but you will choose to do so for a reason. People come to me and when I say, “Be a witness,” they immediately ask, “If I become a witness will sexuality disappear?” Then they cannot become a witness because they have already chosen. They ask, “Will sexuality disappear if I become a witness?” They are even ready to become a witness if sexuality will disappear!

But they have made a choice. They have decided that sexuality is bad and brahmacharya is good. They ask me, “If I become a witness will I become brahmacharya, will I become celibate?” They are missing the whole point. I am saying, “Don’t choose,” and they have already chosen. They want to use witnessing as an instrument for their choice. But you cannot use witnessing that way.

One man came to me. He was a seeker, a serious seeker. But stupid. There are many stupid seekers: serious. And when I say stupid I mean this: they can’t understand what they are doing.

The man was suffering from sex. Everyone is suffering because of sex. The suffering has gone so deep that you don’t only suffer because of your own sexuality; you suffer because of others’ sexuality also. This seems to be madness. You suffer because of your own sexuality and you suffer because of others’ sexuality also, because of what others are doing.

Enough misery can be created by your own sexuality. Why be concerned with others? But that misery doesn’t seem to be enough for you so you go on collecting what others are doing: who is doing wrong and who is being good. Who are you to decide? From where have you been given the right? Who are you to become a policeman?

The man who came to see me was a policeman. He was suffering because of what everyone else was doing. But I told him, “Don’t be worried about others. The real problem must be within you. You have not yet come to terms with your sexuality, that is the problem. Why suffer because of others? Why create other problems? Just to escape from your own problems? Just to be occupied? Who has appointed you to be a policeman? Why waste your life? You must be deeply sex-obsessed; that’s why you are concerned with others.”

So he said, “You have touched the right wound. I am now sixty-five, and I am still suffering. As I become older, I suffer more. It seems that sexuality is growing with my age. The energy is less, but the sexuality is more. As death is coming near, I feel to be more and more sexual. My whole mind, for twenty-four hours, is obsessed with sex.”

I told him, “You have been fighting sex continuously.” He is a great seeker. He has remained with so many saints, so many gurus. I told him, “They have destroyed you. You have reached nowhere. Whatsoever you have been doing is wrong. Now, don’t fight sex anymore.”

The man became afraid. He said, “I have been fighting sex. And this is the reason: even with fighting I am so sexual. Now you say, ‘Don’t fight it!’ Then I will become completely mad.”

So I told him, “You have tried fighting. Now try the other. You have reached nowhere. Now, don’t fight!”

“Then what,” he asked, “am I supposed to do?”

I told him, “Be a witness.”

He asked, “Will sexuality disappear then?”

I told him, “If you become a witness with a partisan view – for brahmacharya, against sex – you cannot become a witness. And if you cannot become a witness, sexuality cannot disappear. Become a witness. Sexuality will disappear, but remember, brahmacharya will also disappear with it.” There is no need of brahmacharya when sexuality disappears. It is part of the same game. When the disease has disappeared, what is the use of the medicine? You will throw the medicine with the disease. So I told him, “Brahmacharya will also disappear. But remember not to choose.”

He said, “I will try.”

After three months – I told him to come back after three months – he came and he said, “But sex has not yet disappeared.” This is what I call stupidity. “Sex has not yet disappeared, and I have been practicing witnessing for three months.”

The unconscious choice remains: sex must disappear. Then you cannot be a witness. Witnessing means no choice, choiceless awareness. This is one of the most fundamental keys for all the diseases of the human mind. If you can become a witness, the opposites fight against each other, kill each other, and both are dead, both disappear. But if you choose one thing over the other, you cannot be a witness.

The second sutra:

Look for the warrior and let him fight in thee.

. . . Look for him, else in the fever and hurry of the fight thou mayest pass him; and he will not know thee unless thou knowest him. If thy cry meets his listening ear, then will he fight in thee and fill the dull void within.

Look for the warrior and let him fight in thee. Don’t be the warrior; there is no need. The warrior is this phenomenon: presenting to your consciousness both of the opposites simultaneously.

Ordinarily, only one is present. When sex is present? you are not thinking of brahmacharya. When brahmacharya is present, you are not thinking of sex. One is present and the other is hidden. This is the misery.

Bring out the other simultaneously and this will become the warrior for you. Bring them out simultaneously. When you are filled with anger, bring in repentance immediately. You always repent – but later on. When you are angry, you are angry. When the anger has done its devastation, then repentance comes in and you start taking oaths that you are not going to be angry again. But the anger and the repentance never meet. Allow the opposites to meet. They will negate each other.

If you go on moving from one opposite to another, you will never be victorious. You have wasted many lives like this, and you can waste infinite lives. But this is the secret: bring the opposites out simultaneously; allow them to be present before you simultaneously. Don’t follow one. If you follow one, the other is waiting for you. When you are bored, when you get fed up with one, the other will catch hold of you.

If the opposites cannot meet, they cannot negate each other. You need not do anything. This is the miracle; this is the inner chemistry. Bring the opposites together and just watch them. They will fight; allow them to fight. You need not get involved in it; just remain by the side. They will disappear together. Once they are present together, they will not persist; both will disappear.

So a Mahavir is not a brahmachari. Sex and brahmacharya have both disappeared. He is just innocent; he’s just like a child. A Buddha has not become nonangry; anger and non-anger both have disappeared. He is innocent; both are not there. A Krishna is neither a sansari nor a sannyasi; he neither belongs to the world nor belongs to the other anti-world of renunciation. Both have disappeared; he is innocent. The perfection, the wholeness of consciousness, is in innocence.

And when I use the word ‘innocence’ I mean absence of the opposites. Absence of the opposites is the purity. If you have chosen one, you are not pure. The other is hidden in the unconscious; both are there.

Both will be there if one is there. The other cannot be separated; it can only be hidden. And if the one is not there, the other cannot be there. Both will disappear; the whole field of opposites disappears. Then you are innocent. That innocence is liberation, that innocence is divine, that innocence is nirvana.

The third sutra:

Take his orders for battle and obey them.

Obey him not as though he were a general but as though he were thyself, and his spoken words were the utterance of thy secret desires, for he is thyself, yet infinitely wiser and stronger than thyself.

Find out the witness and then obey him. First find the witness and then obey him, because to find the witness means to find one’s own innermost core.

We live on two layers, two levels. One is the periphery: the world of action. The other is the inner being, the world of no-action: the world of existence, not of doing.

All that we do is on the periphery and all that we are is at the center. We have to continuously move from the center to the periphery to do some thing. Whenever you are doing something, you are on the periphery. Whatsoever you are doing, you are on the periphery. When you are non-doing, not doing anything, then you are at the center.

Witnessing is a non-act. Meditation is a non-act.

We are doing meditation here. For thirty minutes you are on the periphery doing something: breathing, catharsis, the hoo mantra. You are doing something; you are on the periphery. When I suddenly say, “Stop!” I mean: now be in the non-act, in non-doing. When you suddenly stop you are thrown from the periphery to the being, to the innermost center, because when you are not doing anything, you are not needed on the periphery. You need to be on the periphery only while you are doing something. Now you are thrown back to your center. That center is your witness.

Once you know this center, once you recognize this center, once you have felt this center – follow the orders. You will be directed; you have found your master. Now follow whatsoever is said to you from the center and don’t listen to the periphery. The periphery is cultivated by others and your center is untouched, virgin; it is from the divine.

The periphery comes from the society. That’s why we say that a sannyasin goes beyond society. Not against society, beyond society. Now he follows his own innermost center; he’s not following anyone else. All orders from others are meaningless now.

You have found your own inner being, and now that being can direct you. That being is infinitely stronger and wiser than thyself. The ‘you’ on the periphery is a weakling; the ‘you’ at the center is infinitely potent. The ‘you’ on the periphery is just a worldly thing; the ’you’ at the center is God himself.

But first find out:

Jesus has said, “First seek ye the kingdom of God. Then all else will follow.” Don’t bother about other things. First find out the innermost core of the kingdom of God. Then you need not worry about anything; all else will follow.

Just follow the inner voice. But how? You don’t know what the inner voice is, you don’t know what the inner is. Society has confused you deeply. It goes on saying that its own voice is your inner voice. The society has placed many voices in you just to control you from within.

It is a social need. Society controls you in two ways. One, by outer arrangements: the policeman on the street, the court, the judge, the law, the government. This is the outer arrangement, but it is not enough. You can deceive the law, you can manipulate the court. And the policeman, of course, is just another human being. So that arrangement is not enough. You can do whatsoever you like and you can play tricks with the law; you can find loopholes because human-made laws can be violated by other humans very easily. All that is needed is more intelligence, more intelligence than the law makers. Then you can deceive it. So society cannot rely on the outer law because there are intelligent people, more intelligent that law-makers. They will find loopholes, and they will be illegal in a legal way, and you cannot do anything. And the more laws you create, the more loopholes.

Then society tries another way – and that is a more effective thing. It creates a conscience in you: the inner policeman, the inner court. It gives you a feeling “This is wrong” – and from the very childhood it goes on reinforcing it: “This is wrong. Don’t do this. Don’t be a thief. Don’t deceive your wife. Don’t love another’s wife,” it goes on saying.

This becomes an inner conditioning, so whenever you feel an attraction toward another’s wife, the inner voice . . . This is not the inner voice. This is society’s voice playing within you. The voice comes: “This is wrong, this is a sin!” and you start trembling. This is the social trick: the policeman outside and the policeman within.

I am not saying to and love someone’s wife – I am not saying that. I am simply saying that this is a social mechanism, a social device to make you a slave through yourself. And it is more successful, remember. It is more successful.

Today’s world has become less moral because this “inner voice” is not so strong; society has become incapable of reinforcing it. The outer law is greater, more complex, but the inner law has weakened for many reasons: when people, societies lived aloof and along it was easy to create the inner conscience. Now, the whole earth has become a village, with many societies, many inner voices conflicting. Now no one can rely on . . . Every child knows that whatsoever you say is “good” in India is “bad” in Pakistan.

What is good for a Hindu may not be good for a Jain. No matter what you say is true, the contradictory is also true somewhere; it is not absolute. Now we have become aware of the whole complexity of the human conscience, we know that your conscience is just a social product.

So many societies exist together that the hold has become weak. Human societies are less moralistic now because the inner policeman is dead, almost dead. You know that what it says means nothing: don’t bother about it. Just observe the outer law . . . and try to find a way around it. What I’m saying is that the voice of the inner policeman is not your voice. Find out the witness. Only then will you find out the inner voice.

The inner voice will direct you. Its directions will be absolutely different from what society says – absolutely different. But for the first time you will become religious, not simply moral. You will be moral in a much deeper sense.

Morality will not be a duty; it will not be something imposed upon you. It will not be a burden; it will be spontaneous. You will be good, naturally good. You will not become a thief – not because society says, “Don’t be a thief,” but because you cannot be. You will not kill because it is impossible. You love life so much now that violence becomes impossible. It is not a moral code; it is an inner direction.

You affirm life, you revere life. A deep reverence comes to you, and through that reverence everything follows. That is what Jesus says. “Find out the kingdom of God first, and then everything will follow.”

Find the inner voice, and then everything will follow.

-Osho

From The New Alchemy: to Turn You On, Discourse #10

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.

Start Watching Thoughts – Osho

How can I tell the difference between one part of the mind observing another part of the mind, and the watcher? Can the watcher watch itself? One time I thought I had got it and then the same day I heard you say in a discourse, “If you think you’ve got the watcher, you’ve missed.” Since then, I try watching feelings in the body, thoughts, and emotions. Mostly, I’m just caught in them. But, once in a while, rarely, I feel tremendously relaxed and nothing stays – It just keeps moving is there anything to do?

Deva Waduda, one has to start watching the body – walking, sitting, going to bed, eating. One should start from the most solid, because it is easier, and then one should move to subtler experiences. One should start watching thoughts, and when one becomes an expert in watching thoughts, then one should start watching feelings. After you feel that you can watch your feelings, then you should start watching your moods, which are even more subtle than your feelings, and more vague.

The miracle of watching is that as you are watching the body, your watcher is becoming stronger; as you are watching the thoughts, your watcher is becoming stronger; as you are watching the feelings, the watcher is becoming even more strong. When you are watching your moods the watcher is so strong that it can remain itself – watching itself – just as a candle in the dark night not only lights everything around it, it also lights itself.

To find the watcher in its purity is the greatest achievement in spirituality, because the watcher in you is your very soul; the watcher in you is your immortality. But never for a single moment think, “I have got it,” because that is the moment when you miss. Watching is an eternal process; you always go on becoming deeper and deeper, but you never come to the end where you can say “I have got it.” In fact, the deeper you go, the more you become aware that you have entered into a process which is eternal – without any beginning and without any end.

But people are watching only others; they never bother to watch themselves. Everybody is watching – that is the most superficial watching – what the other person is doing, what the other person is wearing, how he looks . . . Everybody is watching; watching is not something new to be introduced in your life. It has only to be deepened, taken away from others, and arrowed towards your own inner feelings, thoughts, moods – and finally, the watcher itself.

A Jew is sitting in a train opposite a priest. “Tell me, your worship,” the Jew asks, “why do you wear your collar back to front?”

“Because I am a father,” answers the priest.

“I am also a father, and I don’t wear my collar like that,” says the Jew. “Oh,” says the priest, “but I am a father to thousands.”

“Then maybe,” replies the Jew, “it is your trousers you should wear back to front.”

People are very watchful about everybody else.

Two Polacks went out for a walk; suddenly it began to rain. “Quick,” said one man, “open your umbrella.”

“It won’t help,” said his friend, “my umbrella is full of holes.”

“Then why did you bring it in the first place?”

“I did not think it would rain.”

You can laugh very easily about the ridiculous acts of other people, but have you ever laughed about yourself? Have you ever caught yourself doing something ridiculous? No, you keep yourself completely unwatched; your whole watching is about others, and that is not of any help.

Use this energy of watchfulness for a transformation of your being. It can bring you so much bliss and so much benediction that you cannot even dream about it. A simple process, but once you start using it on yourself it becomes a meditation. One can make meditations out of anything.

Anything that leads you to yourself is meditation. And it is immensely significant to find your own meditation, because in the very finding you will find great joy. And because it is your own finding – not some ritual imposed upon you – you will love to go deeper into it. The deeper you go into it, the happier you will feel – peaceful, more silent, more together, more dignified, more graceful.

You all know watching, so there is no question of learning it. It is just a question of changing the object of watching. Bring them closer.

Watch your body, and you will be surprised. I can move my hand without watching, and I can move my hand with watching. You will not see the difference, but I can feel the difference. When I move it with watchfulness, there is a grace and beauty in it, a peacefulness, and a silence. You can walk, watching each step; it will give you all the benefit that walking can give you as an exercise, plus it will give you the benefit of a great simple meditation.

The temple in Bodhgaya where Gautam Buddha became enlightened has been made in memory of two things . . . one is a Bodhi tree under which he used to sit. Just by the side of the tree there are small stones for a slow walk. He was meditating, sitting, and when he would feel that sitting had been too much – a little exercise was needed for the body – he would walk on those stones. That was his walking meditation.

When I was in Bodhgaya, having a meditation camp there, I went to the temple. I saw Buddhist lamas from Tibet, from Japan, from China. They were all paying their respect to the tree, and I saw not a single one paying his respect to those stones on which Buddha had walked miles and miles. I told them, “This is not right. You should not forget those stones. They have been touched by Gautam Buddha’s feet millions of times. But I know why you are not paying any attention to them, because you have forgotten completely that Buddha was emphasizing that you should watch every act of your body: walking, sitting, lying down.”

You should not let a single moment go by unconsciously. Watchfulness will sharpen your consciousness. This is the essential religion – all else is simply talk. But Waduda, you ask me, “Is there something more?” No, if you can do only watchfulness, nothing else is needed.

My effort here is to make religion as simple as possible. All the religions have done just the opposite: they have made things very complex – so complex that people have never tried them. For example, in the Buddhist scriptures there are thirty-three thousand principles to be followed by a Buddhist monk; even to remember them is impossible. Just the very number thirty-three thousand is enough to freak you out: “I am finished! My whole life will be disturbed and destroyed.”

I teach you: just find a single principle that suits you, that feels in tune with you, and that is enough.

-Osho

From The Golden Future, Discourse #18, 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.

Master of Your Own Mind – Osho

Those who have purified the mind by the practice of sannyas and yoga, and those who have come to understand the exact meaning of the spiritual science indicated in the Upanishad’s Vedant, they in the end become capable of attaining brahmalok – the world of brahman. And liberating themselves from everything, they strive to achieve immortality.

Kaivalya Upanishad

The basic problem before a spiritual seeker is not how to know, but how to be. Knowing is not the problem, it is easy. The real problem is how to be, how the being should be strengthened. Knowing can grow easily; knowing has its own ways of growing. But knowing is a parasitic growth.

Knowing grows in the memory, and memory is just mechanical. That’s why we now have mechanical devices which can be fed with memory – we have computers, and a computer is more efficient than any human brain. A computer can do anything that a human brain can do – and a computer can do many more things which a human brain cannot do. Sooner or later, human memory is going to be replaced by mechanical devices. A mechanical device can do whatsoever your mind is doing, and more efficiently, and in less time. A computer can do a mathematical problem in seconds for which you would need an Einstein, or a person of the caliber of Einstein, to work on for at least three months.

Mind is just a mechanical device. It can grow – you go on feeding it with knowledge, with information, and it can grow. You may not be aware of it, but nothing comes out of your mind which has not been put in it before – nothing. Nothing comes out of your mind which is original. In that way, nothing is original as far as mind is concerned; everything is just repetition. Mind is the most repetitive mechanism. You have to feed it, give it something: it will reproduce it. Not a single thought comes to you which is your own – it has been given to you by society, by education, by study, but always it has been given to you. At the most you can make new combinations, that’s all. Nothing more can be done with the mind. This is one growth, a parasitic growth at the cost of your being. By being, I mean the consciousness with which you are born. And by mind, I mean all the accumulation that has come to your consciousness through society, through education, through culture. You are not born with a mind; you are born with a consciousness. Mind is a later growth. That’s why if a person is not taught, if a person is not educated, then he has a lesser mind, a poor mind. If no language is taught to you, you will know no language. If nothing is taught to you, you will know nothing. Mind is a social growth.

Consciousness is part of you, but mind is not part of you; mind is given to you. The whole process of social cultivation, of social imposition, is to produce a mind in you. That’s why a Christian mind is different from a Hindu mind – because a Hindu society is feeding something and a Christian society is feeding something else. A Mohammedan mind is totally different from a Hindu, or a Christian, or a Jaina mind. But a Hindu consciousness or a Mohammedan consciousness or a Christian consciousness, are not different.

Really, a consciousness cannot be called Christian or Hindu or Mohammedan – but minds are. So unless you go beyond your society – you are imprisoned in your upbringing. This mind, which the society gives to everyone . . . it is a necessity; a society has to give it to you. It is good as far as it goes, but it must not become an imprisonment. A moment must be attained where you are freed from your own mind. Then mind begins to work as a mechanical thing in you; you can use it but you are not identified with it.

Of course one has to use language, one has to use mathematics, one has to know history and geography and everything. But it must not be identified with your consciousness. You must remain a witness to it. You must remain separate, unidentified, different from your own mind. This is what meditation means: how to be not identified with the mind – how to create a space between yourself and your own mind. It is difficult because we never make any separation. We go on thinking in terms that the mind means me: mind and me are totally identified. If they are totally identified, then you will never be at peace; then you will never be able to enter the divine, because the divine can be entered only when the social has been left behind.

When whatsoever the society has given you has been renounced, only then you enter the divine, because only then, you enter pure consciousness. Mind is an overgrowth; it must be put aside. By renunciation, I mean renunciation of the social. And your mind is nothing but a social by-product, it depends on your society.

This mind can go on growing. Then you grow in knowledge; go on studying, go on learning new things, more things, and your mind goes on growing. And a mind is infinitely capable to grow; yet scientists cannot say to what extent this mind can grow. It can go on growing, the process seems infinite. It has so much potentiality – seventy million cells working in the mind, and a single cell can have millions of bits of information in it. A single cell of the mind can have so much information stored in it, and the mind has seventy million cells in it. We are not using even a single cell’s capacity – ordinarily, we are not using a single cell’s capacity – and we have seventy million cells. And each cell seems to be capable of infinite accumulation of information. The mind seems to be infinite in its own way – and it is not you! It is just something which has been given to you.

It is useful, it is utilitarian; that’s why we become identified with it. One has to use one’s mind constantly, and one has to use it so constantly that there is no gap. You don’t remember any moment when you were not your mind, that’s the problem: to remember it, and to create a space, a gap, when you are not your mind. You are yourself and mind is just a device which can be used or not used, and you are the master to choose whether to use it or not.

Ordinarily, the mind is the master and you have to follow it. The mind gives you something to think about and you have to think about it. The mind gives you some dream and you have to dream it. And the mind goes on . . .  And sometimes even if you say to your mind, “Stop!” it is not going to stop, it is not going to listen to you at all. Because you have cooperated with it so much, and you have given it your energy and identification so much, that the mind doesn’t remember your mastery at all. You are just a slave.

Meditation means to create a gap so that you can become master, master of your own mind. And mastery means that you are not identified.

I can order my hand to do anything – to move or not to move. Why? – because I am not identified with the hand; otherwise, who is going to order and who is going to be ordered? I can order my hand to move; it moves. But if my hand begins to move and I say, “Stop!” and it is not stopping, what does it mean? It means only one thing: my order is impotent because of too much identification with the hand. The hand has become a master in its own right – it goes on moving. It says, “I am not going to follow your order at all.”

This has happened with the mind. The mind goes on working in its own way; no order can be given to it. There is no intrinsic impossibility – it is only because you have never ordered it, so it doesn’t know that you are the master. The master has remained so silent, has remained so hidden, that the slave has begun to feel himself the master.

If one goes on growing in this mind, one goes on more and more hidden deep down. And the mind becomes such a great thing, it is difficult to assert your consciousness. That’s why a very ordinary villager with a lesser mind, is with more consciousness. An ordinary person – not very educated, not knowing much – has always, of course, less mind but more consciousness. So sometimes a person who has more mind may behave very foolishly, because he has less consciousness. A person who has a developed mind can work very wisely, behave very wisely if the situation is such that the mind knows what to do and what not to do. Then he can behave, work, do anything very efficiently. But any new situation in which the mind is not aware, and he will be stupid, he will behave stupidly.

A villager — an uneducated person, a primitive, with less mind — will behave more consciously in a new situation, because for him new situations are occurring daily, every moment. With no developed mind, he has to work with his consciousness. That’s why the more the world has grown knowledgeable, the less wise it has become. It is difficult not to produce a Buddha, not because we are more ignorant, but because we know more. It is difficult to produce a Jesus, not because anything is lacking — on the contrary, something has grown too much. Knowledge has grown too much, and if knowledge grows too much, the being begins to feel poor.

We value a person because of what he has: knowledge, wealth, power. We never value a person for what he is. If I am a powerful man, then I am valued; if I am a wealthy man, then I am valued; if I am a man of knowledge, then I am valued – but never simply for what I am. If wealth is lost, then my influence will be lost; if knowledge is lost, the my influence will be lost; if power is lost, my influence will be lost, because I was never valued for what I am. Something which I have – having has become so important, and knowledge is a subtle having.

Being means: the purity of my inner existence, nothing added by the outside – neither wealth, nor knowledge, nor anything else – just my inner consciousness in its purity.

This is what I mean, what this Upanishad means by the growth of being. This being can be achieved only by two methods: renunciation – sannyas – and yoga, the science of positive growth. One must renounce identification: one must come to know that I am not the body, I am not the mind. One must renounce all that which is mind, but I am not. One must come to the center point which cannot be renounced.

A Western thinker, Rene Descartes, begins his theosophical speculation with doubt, and he goes on doubting. He goes on doubting everything that can be doubted. He was a very keen penetrating intellectual; really, he was the father of modern Western philosophy. He goes on doubting everything, he makes it a point that “I will not stop doubting unless a moment comes and I encounter something which cannot be doubted. If I can doubt, I will continue to doubt, unless I stumble upon some fact which is indubitable.” So God can be doubted very easily. It is difficult to have faith; it is very easy to doubt, because for doubt you have only to say no. Nothing else is needed.

“No” is a very non-involving word. If you say yes, you are committed. If I say “Yes, God is,” then I cannot remain the same. If I say, “No, God is not,” I will continue to be the same. “No” is the easiest word in a way: you say it, you are not involved, you remain outside. If you say yes, you are involved. You have come in; now you are committed. To say no to anything is very  easy, because then you need not prove anything. If you say yes then you have to prove it – and proofs are, of course, very difficult. Even if things are, proofs are very difficult. Time is. We know time is, everyone feels time is – but can prove that time is?

Saint Augustine says, “Don’t ask about time, because when you don’t ask, I know it is. When you ask, I begin to hesitate – whether it is or not? And if you persist, I become doubtful.” Can we prove time? It is; everyone knows it is. We cannot prove it.

Can we prove love? Everyone knows it is. Even if one has not felt love, one has felt very deeply its absence. Love is felt – either as a presence of absence, but no one can prove it. So anyone can say, “Love is not,” and you cannot disprove their statement.

Descartes goes on denying, doubting: God is denied, then the world itself is denied – even the world which is here and now. You are here, but I can doubt; it may be just a dream to me. And how can I tell the difference whether it is a dream or not? – because sometimes I have dreamt about talking to people. And when I was dreaming and talking, those who were present were as real as you are – and really, in a way more real, because in a dream you cannot doubt. But if you are really present, I can doubt: it may be just a dream, you may not be there at all, but just a dream, a dream happening to me. And I am dreaming that you are, and I am talking to you, to my dream construct. How can I prove that you are really there? There is no way. There is no way to prove that you are. I can touch you . . . but I can touch someone in a dream, and even in dream I can feel someone’s body.

It is difficult – really, in a way, impossible to make a distinction between reality and dreaming. That’s why Berkeley says that this whole world is just a dream, or a Shankara says that this whole world is just a dream. They can say it and they cannot be disproved.

So Descartes says, “This world is not. It is only a thought, a dream. God is not.” Then he goes on denying everything. Ultimately, he comes to himself, and then he begins to thin “whether I am, or not.” Now there is a fact which cannot be denied, because even if all is dreaming, someone is needed to dream. Even if everything is dubitable, someone is needed to doubt. Even if Descartes says “I am not,” this statement has to be made by someone – even to doubt, he is needed. Then he says, “Now I have come upon a point which indubitable. I can doubt everything, but I cannot doubt myself. If I doubt, the doubt proves me. So he gives a very meaningful formula: He says, “Cogito ergo sum. I think – I doubt – therefore I am.”

This “I-am-ness” must be broken apart from mentation, from mind, one has to renounce all that can be renounced – just like Descartes who says, “I must doubt all that can be doubted, unless I come to a point which cannot be doubted.” Just in the same way, one has to continue renouncing – renouncing all that which can be renounced, unless you come to a point which cannot be renounced.

You cannot renounce your being; all else can be renounced. All else you can say, “This I-am.” All that you can say, “This is I,” you can renounce. You can say, “No, this is not I-am. This body, I am not; this world, I am not, this thought, I am not; this thinking, I am not.” Go on, go on denying. Then comes a moment when you cannot deny more. Simple “I-am-ness remains. Not even “I-am-ness,” but only “am-ness.” That “am-ness” is the existential jump.

This is the first part of the sutra: renunciation, sannyas.

So sannyas is a negative process. One has to go on eliminating: “This is I-am-not.” Go on – “This, that, I am not.” This is renouncing, a negative process, elimination. But this is only a part: you have renounced whatsoever you are not; then you have to grow that which you are – that is yoga; that needs the positive, of growth. That is yoga. Now you have to grow that which is in you. How to grow it? – we have been discussing that – by faith, by devotion, by meditation, by practices, bodily and other. That is yoga.

Sannyas plus yoga means religion. Renounce that which you are not, and grow in that, create in that, which you are. Only by such negative and positive processes in a deep harmony, the brahma, the ultimate, is achieved.

-Osho

From That Art Thou, Discourse #21

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.

So Be It – Osho

Ikkyu wrote:

Whether I elevate this message
Or put it down,
Everything under the heavens
Is the imperial domain.
I salute and say,
“So be it . . . so be it.”

That is another version of total relaxation with existence, another version of let-go, another version of suchness, thisness, isness.

He is saying, “Whether I elevate this message or put it down, everything under the heavens is the imperial domain. I salute and say, ‘So be it . . . so be it.’ Whatever happens, my absolute determination, my absolute commitment is that whatever happens is good. So be it.”

It may seem sometimes that something is a misfortune – but still Ikkyu is right. Many times blessings come in disguise, and those who are ready to accept even misfortunes joyfully, they transform the misfortune into a joy. Just by accepting them, without any resistance, is the way of transforming them into a beautiful space.

So be it.

Whatever happens, don’t have any grudge, don’t have any complaint against existence. That is the purest message of Zen.

-Osho

From Rinzai: Master of the Irrational, Discourse #8

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.

There is no Final Destination – Osho

Ikkyu wrote:

Myself of long ago,
In nature
Non-existent:
No final destination,
Nothing of any value.

He is giving you the very manifesto of Zen. Myself of long ago, in nature . . . I have disappeared in nature, I don’t know when, I have not kept a diary and I don’t remember that I was anything else at any time.

Myself of long ago, in nature non-existent: I don’t find myself, I find only nature. No final destination . . . I am going nowhere. There is no final destination, because final destination will mean death.

Life is a continuity always and always. There is no final destination it is going towards. Just the pilgrimage, just the journey in itself is life, not reaching to some point, no goal – just dancing and being in pilgrimage, moving joyously, without bothering about any destination. What will you do by getting to a destination? Nobody has asked this, because everybody is trying to have some destination in life. But the implications…

If you really reach the destination of life, then what? Then you will look very embarrassed. Nowhere to go . . . you have reached to the final destination – and in the journey you have lost everything. You had to lose everything. So standing naked at the final destination, you will look all around like an idiot: what was the point? You were hurrying so hard, and you were worrying so hard, and this is the outcome.

I have told you about one of Rabindranath’s stories. It is a song. The story says in song, “I have been searching for God for centuries. Sometimes he was around the moon, but by the time I reached there he had moved to some other star. I saw him at another star, but by the time I reached there he had moved again. This went on and on, but there was great joy in that he is there, and one day I am going to find him. How long can he hide? How long can he escape?

“And it happened that one day I reached a house where there was a board saying that this was the house of God. I had a great sense of relief that my destiny was fulfilled. I went up the steps and I was just going to knock on the door when I became aware that, ‘Just wait, have a second thought! What are you going to do if God comes and opens the door? What will you do next?’”

Your whole life has been a journey, a pilgrimage, finding, searching. You are trained as a runner since millions of years, and suddenly you meet God and you don’t have anything to say. What will you say?

Have you ever thought that if you meet God by chance, neither will you have anything to say, nor will he have anything to say? You unnecessarily burned yourself out, finished. Final destination means ultimate death.

Ikkyu is right when he says, “No final destination, nothing of value” – everything is just to enjoy and dance and sing. But don’t ask about value; don’t ask what is virtue and what is good. Rejoice in everything, and go on in different pilgrimages knowing perfectly well that life is not going to end anywhere, the journey will continue, the caravan will continue. There is no place where the road ends.

Maneesha has asked:

Our beloved master,

When there is nothing to perceive – no input from the body or the mind and so one has nothing by which to define oneself – is what is left witnessing? There does not even seem to be a witness, but just the awareness that there is no one there.

That’s exactly right. There is no witness, there is only witnessing. There is only consciousness, but no personality to it, no form. There is only awareness, like a flame arising from nowhere and disappearing into nowhere, and just in the middle you see the flame.

Have you watched a candle, where the flame goes? Gautam Buddha himself used as the word for the ultimate experience, blowing out the candle. Nirvana means blowing out the candle. Nothing is, just a pure awareness, not even confined into your individuality, but just a floating cloud, no firm shape – a tremendous isness, a great joy.

But it is not your joy; you are absent. Then arises in your absence the joy, the blissfulness. The moment you are not, then the witnessing is pure. And this witnessing brings the greatest benediction possible. This witnessing is the buddha.

-Osho

From Rinzai: Master of the Irrational, Discourse #7

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.

%d bloggers like this: