This Coolness is Your Meditation – Osho

[A sannyasin asked about watching ‘a lot of shit going through his head]

It is natural, so don’t feel in any way depressed by it. If you do, it is impossible to get rid of it because you lose all energy in it. People who become interested in meditation, sooner or later start feeling hopeless, because the chatter of the mind seems non-ending; it goes on and on, and the more you try to finish with it, the more it bubbles up. Don’t be in a hurry, and don’t take any negative attitude about it.

Even shit can be used; it can become good manure. So don’t be negative about it. We are going to use it. There is no better fertilizer than it, and when you see a rose flower coming, it is out of a fertilizer. Meditation arises out of the mind. It is no-mind but it is based in the mind. It is just like a lotus born out of mud, just ordinary mud.

And the second thing: don’t try to stop it. Be loose. Tell the mind to just go on and to finish its trip. Remain unconcerned, as if it is none of your business, as if it is just a traffic noise—and it is. It is an engine that goes on continuously from the time of your birth to your death. It goes on making noises, chattering, rehearsing, projecting, remembering the past, desiring the future. Accept it in aloofness.

By and by you will see that there arises a distance and the distance between you and the noise of the mind goes on becoming bigger and bigger and wider and wider. One day suddenly you realize that it is not there. There is a tremendous silence. For moments you will realize that everything stops, and then starts again, but you remain aloof. Remain aloof even to the stopping, because if you rejoice too much in it you are immediately distracted. The mind will come in again and the whole functioning will start. If it stops that is okay. If it starts again, that too is okay.

But this is how the distance is created—and this distance is meditation. As I see it, nothing is needed. Simply be unconcerned and watch. That word ‘watch’ is a little too positive—watchfulness plus aloofness. Then the danger of that positive watching is avoided—a passive watchfulness.

Much is going to happen. Change to orange and forget the old identity. Now you are part of my family.

This word himalaya is very meaningful. Him means cool, ice-cool, and laya means a house—a house of coolness. That’s why we call the mountain Himalaya—the house, the very abode of ice-coolness. And anand means bliss.

Bliss and coolness go together. If you attain to bliss you will become cool, and if you attain to coolness you will attain to bliss. Bliss has no excitement in it. It is simple coolness, silence. It has no fever, no passion in it. So remember these two things – they are going to help you.

Remain cool whatsoever the situation, whatsoever the excitement, suddenly remember that you have to be cool, and relax, and catch hold of your inner coolness. If somebody is insulting you, remember that you have to be cool, and this man is giving you an opportunity. Be thankful to him and don’t be distracted by him. If you can remain cool and indifferent where ordinarily you get easily excited and passion is aroused, when anger comes and distracts you and you become feverish, suddenly you will see that bliss is showering all around you.

You manage coolness, God manages bliss. You take one step, and he takes one step towards you immediately. It is fifty/fifty.

This coolness is your meditation.

.. It is flowing… it is not deadness. Just remain cool like a cool breeze. The moment that you see that your flowing is becoming feverish, stop, because then you are going out of your being. Flow to the extent that you can retain your coolness, and then there is no problem.

Prem means love and dhyana means meditation, and love is going to be your meditation—love meditation.

Be loving as much as you can. Just go on remembering that you have to be loving – to the trees, to the rocks. Even if you are sitting in an empty room, be loving to the empty room. But whatsoever you do and wherever you move, carry a climate of love around you, and by and by you will start feeling it working.

It is everybody’s capacity. Nothing is to be learned about it. Everybody is born with it, just as we are born with the capacity to breathe. But somehow society has destroyed the capacity to love, because love is very dangerous for the society. It is the greatest rebellion there is. Society cannot exist, or this society cannot exist, if people are really loving.

Wars and exploitation and all nonsense will be impossible if people are loving, so society does not want anybody to be loving. But unless you love, God remains unavailable, and unless you move deep in love, you cannot move in God.

So let this be your constant remembrance. Even when you touch things, even a chair, touch them as if they are your beloved. In the beginning it will look crazy, but by and by you will get the knack of it, and everything else will become crazy.

-Osho

From Nothing to Lose but Your Head, Chapter Twelve

Copyright© OSHO International Foundation

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.

When You are a Witness then You are Not – Osho

This word “witnessing” is a most significant word. There are hundreds of techniques to achieve centering, but witnessing is bound to be a part, a basic part, in every technique. Whatsoever the technique may be, witnessing will be the essential part in it. So it will be better to call it “the technique of all techniques”. It is not simply a technique. The process of witnessing is the essential part of all the techniques.

One can talk about witnessing as a pure technique also. For example, J. Krishnamurti: he is talking about witnessing as a pure technique. But that talk is just like talking about the spirit without the body. You cannot feel it, you cannot see it. Everywhere the spirit is embodied; you can feel the spirit through the body. Of course, the spirit is not the body, but you can feel it through the body.

Every technique is just a body, and witnessing is the soul. You can talk about witnessing independent of any body, any matter; then it becomes abstract, totally abstract. So Krishnamurti has been talking continuously for half a century, but whatsoever he is saying is so pure, unembodied, that one thinks that one is understanding, but that understanding remains just a concept.

In this world nothing exists as pure spirit. Everything exists embodied. So witnessing is the spirit of all spiritual techniques, and all the techniques are bodies, different bodies. So first we must understand what witnessing is, and then we can understand witnessing through some bodies, some techniques.

We know thinking, and one has to start from thinking to know what witnessing means because one has to start from what one knows. We know thinking. Thinking means judgment: you see something and you judge. You see a flower and you say it is beautiful or not beautiful. You hear a song and you appreciate it or you don’t appreciate it. You appreciate something or you condemn something.

Thinking is judgment. The moment you think, you have begun to judge. Thinking is evaluation.

You cannot think without evaluation. How can you think about a flower without evaluating it? The moment you start thinking you will say it is beautiful or not beautiful. You will have to use some category because thinking is categorizing. The moment you have categorized a thing – labeled it, named it – you have thought about it. Thinking is impossible if you are not going to judge. If you are not going to judge, then you can just remain aware – but you cannot think.

A flower is here, and I say to you, “See it, but don’t think. Look at the flower, but don’t think.” So what can you do? If thinking is not allowed, what can you do? You can only witness; you can only be aware. You can only be conscious of the flower. You can face the fact. The flower is here – now you can encounter it. If thinking is not allowed you cannot say, “It is beautiful. It is not beautiful. I know about it,” or, “It is strange – I have never seen it.” You cannot say anything. Words cannot be used because every word has a value in it. Every word is a judgment.

Language is burdened with judgment; language can never be impartial. The moment you use a word, you have judged. So you cannot use language, you cannot verbalize. If I say, “This is a flower– look at it, but don’t think!” then verbalization is not allowed. So what can you do? You can only be a witness. If you are there without thinking, just facing something, it is witnessing. Then witnessing means a passive awareness. Remember – passive. Thinking is active. You are doing something. Whatsoever you are seeing, you are doing something with it. You are not just passive, you are not like a mirror – you are doing something. And the moment you do something, you have changed the thing.

I see a flower and I say, “It is beautiful!” I have changed it. Now I have imposed something on the flower. Now, whatsoever the flower is, to me it is a flower plus my feeling of its being beautiful. Now the flower is far away. In between the flower and me is my sense of judgment, my evaluation of its being beautiful. Now the flower is not the same to me. The quality has changed. I have come into it. Now my judgment has penetrated into the fact. Now it is more like a fiction and less like a fact.

This feeling that the flower is beautiful doesn’t belong to the flower, it belongs to me. I have entered the fact. Now the fact is not virgin. I have corrupted it. Now my mind has become part of it. Really, to say that my mind has become part of it means: my past has become part, because when I say, “This flower is beautiful,” it means I have judged it through my past knowledge. How can you say that this flower is beautiful? Your experiences of the past, your conceptions of the past, that something like this is beautiful – you have judged it according to your past.

Mind means your past, your memories. The past has come upon the present. You have destroyed a virgin fact; now it is distorted. Now there is no flower. The flower as a reality in itself is no more there. It is corrupted by you, destroyed by you. Your past has come in between. You have interpreted. This is thinking. Thinking means bringing the past to a present fact. That’s why thinking can never lead you to the Truth – because Truth is virgin and has to be faced in its total virginity. The moment you bring your past in you are destroying it. Then it is an interpretation, not a realization of the fact. You have disrupted it. The purity is lost.

Thinking means bringing your past to the present. Witnessing means no past, just the present; no bringing in of the past. Witnessing is passive. You are not doing anything – you are! Simply, you are there. Only you are present. The flower is present, you are present – then there is a relationship of witnessing. When the flower is present and your whole past is present, not you, then it is a relationship of thinking.

So start from thinking. What is thinking? It is the bringing of the mind into the present. You have missed the present then you have missed it totally! The moment past penetrates into the present, you have missed it. When you say, “This flower is beautiful,” really, it has become the past. When you say, “This flower is beautiful,” it is a past experience. You have known, you have judged. When the flower is there and you are there, even to say that this flower is beautiful is not possible. You cannot assert any judgment in the present. Any judgment, any assertion, belongs to the past. If I say, “I love you,” it has become a thing that is past. If I say, “This flower is beautiful.” I have felt, I have judged – it has become past.

Witnessing is always present, never the past. Thinking is always the past. Thinking is dead, witnessing is alive. So the next distinction: first, thinking is active – doing something; witnessing is passive – non-doing, just being. Thinking is always the past, the dead which has gone away, which is no more; witnessing is always the present – that which is. So if you go on thinking, you can never know what witnessing is.

To stop, end thinking, becomes a start in witnessing. Cessation of thinking is witnessing. So what to do? – Because thinking is a long habit with us. It has become just a robot like, mechanical thing.  It is not that you think; it is not your decision now. It is a mechanical habit – you cannot do anything else. The moment a flower is there, the thinking has started. We have no non-verbal experiences; only small children have. Non-verbal experience is really experience. Verbalization is escaping from the experience.

When I say, “The flower is beautiful,” the flower has vanished from me. Now it is my mind, not the flower I am concerned with. Now it is the image of the flower in my mind, not the flower itself. Now the flower itself is a picture in the mind, a thought in the mind, and now I can compare with my past experiences and judge. But the flower is no more there. When you verbalize, you are closed to experience.

When you are non-verbally aware, you are open, vulnerable. Witnessing means a constant opening to experience, no closing. What to do? This mechanical habit of so-called thinking has to be broken somewhere. So whatsoever you are doing, try to do it non-verbally. It is difficult, arduous, and in the beginning it seems absolutely impossible, but it is not. It is not impossible – it is difficult. You are walking on the street: walk non-verbally, just walk, even if just for a few seconds, and you will have a glimpse of a different world – a non-verbal world, the real world, not the world of the mind man has created in himself.

You are eating: eat non-verbally. Someone asked Bokuju – Bokuju was a great Zen Master – “What’s your sadhana?”

So Bokuju said, “My sadhana is very simple: when I am hungry, I eat; when I am sleepy, I sleep –and this is all.”

The man was just bewildered. He said, “What are you saying? I also eat and I also sleep, and everyone is doing the same. So what is in that that you call it sadhana?”

Bokuju said, “When you are eating you are doing many things, not only eating. And when you are sleeping, you are doing everything else except sleeping. But when I eat, I simply eat; when I sleep, I simply sleep. Every act is total!”

Every act becomes total if you are non-verbal. So try to eat without any verbalization in the mind, with no thinking in the mind. Just eat, and then eating becomes meditation – because if you are nonverbal you will become a witness. If you are verbal you will become a thinker. If you are non-verbal you cannot do anything about it, you cannot help it – you will be a witness, automatically. So try to do anything non-verbally: walk, eat, take a bath or just sit silently. Then just sit – then be a “sitting”! Don’t think. Then even just sitting can become meditation, just walking can become meditation.

Someone else was asking Bokuju, “Give me some technique of meditation.”

Bokuju said, “I can give you a technique, but you will not be able to meditate – because you cannot practice a technique with a verbalizing mind.”

Your fingers can move on a rosary, and you can go on thinking. If your fingers just move on the rosary with no thinking, it becomes a meditation. Then, really, no technique is needed. The whole life is a technique. So Bokuju said, “It would be better if you be with me and watch me. Don’t ask for a method. Just watch me – and you will come to know.”

The poor fellow watched for seven days. He began to be more confused. After seven days he said, “When I came, I was less confused. Now I am more confused. I have watched you for seven days continuously – what is there to be watched?”

Bokuju said, “Then you have not watched. When I walk, have you seen? – I simply walk. When you bring tea in the morning for me, have you watched? – I simply take the tea and drink it: just drinking there is NO Bokuju – just drinking. No Bokuju – just drinking of the tea. Have you watched? If you have watched, then you must have felt that Bokuju is no more.”

This is a very subtle point – because if the thinker is there, then there is ego; then you are a Bokuju or somebody else. But if only action is there with no verbalization, no thinking, there is no ego. So Bokuju says, “Have you really watched? Then there was no Bokuju – just drinking of the tea, walking in the garden, digging a hole in the earth.”

Buddha, because of this, has said, “There is no soul” – because you have not watched, you go on continuously thinking that you have a soul. You are not! If you are a witness, then you are not. The “I” forms itself through thoughts. So one thing more: accumulated thoughts, piled-up memories, create the feeling of ego – that you are.

Try this experiment: cut your whole past away from you – no memory. You don’t know who your parents are; you don’t know to whom you belong – to which country, to which religion, to which race. You don’t know where you were educated, whether you were educated or not. Just cut the whole past – and remember who you are. You cannot remember who you are. You are, obviously. You are, but who are you? In this moment, you cannot feel an “I”. The ego is just accumulated past. The ego is your thought condensed, crystallized.

So Bokuju says, “If you have watched me, I was not. There was drinking of the tea, but no drinker.  Walking was there in the garden, but no walker. Action was there, but no actor.”

In witnessing, there is no sense of I; in thinking there is. So if the so-called thinkers are so deeply rooted in their egos. It is not just a coincidence; artists, thinkers, philosophers, literary persons if they are so egoistic, it is not just a coincidence. The more thoughts you have, the greater the ego you have. In witnessing there is no ego, but this comes only if you can transcend language. Language is the barrier. Language is needed to communicate with others; it is not needed to communicate with oneself. It is a useful instrument – rather, the most useful instrument. Man could create a society, a world, only because of language – but because of language, man has forgotten himself.

Language is our world. If for a single moment man forgets his language, then what remains? Culture, society, Hinduism, Christianity, communism – what remains? Nothing remains. If only language is taken out of existence, the whole humanity with its culture, civilization, science, religion, philosophy, disappears.

Language is a communication with others; it is the only communication. It is useful, but it is dangerous – and whenever some instrument is useful, it is in the same proportion dangerous also.  The danger is this: that the more mind moves into language the farther away it goes from the center: So one needs a subtle balance and a subtle mastery to be capable of moving into language, and also to be capable of leaving language, of going out of language, of moving out of language.

Witnessing means moving out of language, verbalization, mind. Witnessing means a state of no-mind, no-thinking. So try it! It is a long effort, and nothing is predictable – but try, and the effort will give you some moments when suddenly language disappears. And then a new dimension opens. You become aware of a different world – the world of simultaneity, the world of here and now, the world of no-mind, the world of reality.

Language must evaporate. So try to do ordinary acts, bodily movements, without language. Buddha used this technique to watch the breath. He would say to his bhikkhus, “Go on watching your breath. Don’t do anything: just watch the breath coming in, the breath going out, the breath coming in, the breath going out.” It is not to be said like this – it is to be felt. Mm? The breath coming in, with no words. Feel the breath coming in, move with the breath, let your consciousness go deep with the breath. Then let it move out. Go on moving with your breath. Be alert!

Buddha is reported to have said, “Don’t miss even a single breath. If a single breath is missed physiologically, you will be dead; and if a single breath is missed in awareness, you will be missing the center, you will be dead inside.” So Buddha said, “Breath is essential for the life of the body, and awareness of the breath is essential for the life of the inner center.”

Breathe, be aware. And if you are trying to be aware of your breathing, you cannot think, because the mind cannot do two things simultaneously – thinking and witnessing. The very phenomenon of witnessing is absolutely, diametrically opposite to thinking, so you cannot do both. Just as you cannot be both alive and dead, as you cannot be both asleep and awake, you cannot be both thinking and witnessing. Witness anything, and thinking will stop. Thinking comes in, and witnessing disappears. Witnessing is a passive awareness with no action inside. Awareness itself is not an action.

-Osho

Excerpt from The Ultimate Alchemy, Vol. 1, Chapter 15

Copyright© OSHO International Foundation

Here you can read the entire discourse question from which this is an excerpt Witnessing: The Base of all Techniques.

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.

Natural You Are – Osho

Enlightenment is my true nature; there is no need to do anything.

Only when effort is completely exhausted and one feels utterly useless does grace come.

What is all this? I am confused. What should I do? Should I continue with meditation or should I just sit and let things happen?

Pleas guide me.

Shiv-Priyanand, if you are confused then you will have to continue meditations. Confusion is the illness: meditation is medicinal. Both the words – meditation and medicine – come from the same root. If you are confused, you will have to go on meditating. When you see the point without any confusion, then there is no need. But meditation will prepare you, meditation will force you to see the point that there is no need to do anything. Only meditation can do that.

Just listening to me… I have told you that to be natural is to be enlightened. Now you think, “So, that is great! I can sit silently and do nothing.” But can you really sit silently and do nothing? If you can really sit silently and do nothing, then this question would not have arisen. You would have sat and known and you would have bowed before me and thanked me. There would have been no question. You would have come dancing to me, not with a question and a confused mind.

If you can sit silently doing nothing, what else is needed?

That’s what Buddha was doing under the Bodhi Tree – sitting silently doing nothing… and then it happened. That’s how it happened to me! That’s how it always happens!

But not to do is not so easy. Because you have become so accustomed to doing something or other, even sitting will be a doing to you. You will have to force yourself in a yoga posture and you will sit strained, still, in control, holding, trying to sit silently and not do anything – and boiling within, to do a thousand and one things, and thousands of thoughts will clamor around, will distract you.

Can you just sit and do nothing? That is the ultimate. That’s what nirvana is, samadhi is.

It can happen; just listening to me also it can happen, but great intelligence is needed then. Then, simply, you have seen the point – that to be natural is all. Then where is the confusion? From where can it come? Then what is the confusion? You have seen it, or you have not seen it. If you will sit silently, you will walk silently, you will eat silently, you will talk silently. You will become a non-doer, you will become a natural being.

But if you have not seen it, then you will need a few more crazy things; you will have to go through them. Those meditations will force you to see the point. Either you see just by listening and sitting by my side, or you will have to see the hard way.

Buddha meditated for six years, and meditated intensely, totally. Then this realization arose in him: “What am I doing? Trees are perfectly happy, birds are perfectly happy – what am I doing? And these trees are not meditating, and these birds have never thought about meditation, and they have not read Patanjali’s Yoga Sutras, and they don’t do yoga asanas and they don’t chant any mantras. And the whole existence is so tremendously ecstatic! What am I doing standing on my head and fasting and all that nonsense?”

He saw it, but six years it took for him to see this. And he was no ordinary man. He was tremendously intelligent. It took six years for him to see the point. But the moment he saw it, he relaxed under the Bodhi Tree. He fell asleep and the next morning he was awakened. Not only physically he opened his eyes – spiritually his eyes were opened. Next morning when he opened his eyes, he was totally a different man – the real man had arisen. And just a glimpse of the real man, says Ikkyu, and you are in love. And the moment he saw his real man, he started living a life of compassion and love. There was no other way now, no choice. He became a natural man.

So, if you feel confused, then go on meditating. Meditation is not for enlightenment: meditation is for confused people. Meditation does not lead you to enlightenment; it simply makes you fed up with your confusion. Just see the point: meditation is not a way to enlightenment – it is just a way to get rid of confusion. And when there is no confusion, enlightenment comes of its own accord.

Meditation’s work is negative. It takes things away from you. It does not give you anything; it simply goes on taking things away from you. Anger disappears, greed disappears, desire disappears, and you start losing whatsoever you had. You become every day poorer and poorer.

That’s what Jesus means when he says: Blessed are those who are poor in spirit.

Anger is not there, greed is not there, ambition is not there. Slowly, slowly, chunks of your being are cut from you. And one day suddenly nothing is there – or, only nothing is there. That very moment, light penetrates. All those things greed, anger, passion, lust, hatred, ambition, ego – they were hindering the path. They were not allowing the light to penetrate in you. They were functioning like a rock between you and God. All those removed… suddenly God enters into you and you enter into God.

If you understand me, there is no need for any meditation. But if you don’t understand me… to understand me meditation will be needed. Then go on doing it.

I understand your confusion, your trouble. You can do it only if it leads to enlightenment. That’s what your problem is. You have not said it so clearly, but that’s exactly where the problem is. You can do it if I emphasize that it will lead you to enlightenment – that I cannot do, because that is not true. You want me to promise you so that you can go on doing meditation. You want me to hypnotize you, you want me to go on supporting your desires, your goals, that you want to become enlightened, that you want to become natural… now look at the whole absurdity of becoming natural! How can one become natural? Natural you are! All becoming will lead you towards unnatural structures.

Becoming cannot bring you to being natural. Becoming means becoming unnatural.

Natural you are, but you want me to support you because you cannot sit silently. You cannot sit, really; you need something to think about, something to do. You want some goal. And if I take the goal away you ask, “Then why should I do meditation if it is not needed?” It is still needed. Needed, not for enlightenment – needed just to destroy this constant restlessness in your mind.

It is like this: if you live in a room with closed doors the sun will not penetrate, although opening the door is not creating the sun. By opening the door you don’t create the sun – the sun is there. But by opening the door, you become available to the sun. Meditations are just like opening the door.

So right now if you sit, you will be sitting in confusion, and the confusion will grow more and more if you sit. You will gather it; it will become almost impossible to bear it. And you will have to go to the movie or to the radio or the TV or to the club – you will have to go somewhere.

Meditations are cathartic. They throw all the rubbish that you contain inside. They simply cleanse you. They open the doors, they open the eyes – the sun is there. Once you are available, it starts penetrating you.

Then you will never say, “I became natural.” You will say, “I was natural. The problem was not how to become natural – the problem was how not to go on becoming unnatural.”

-Osho

From Take It Easy, Chapter Six

Copyright© OSHO International Foundation

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

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

The Role of Meditation – Osho

What role does mediation play in this movement? 

That is the basis of this whole movement, the essential of my whole way of life. And it simply means becoming a witness—of everything—on three layers. Becoming a witness of all the activities of your body. Walking, you should walk consciously.

I can move this hand consciously. I can move this hand mechanically, without knowing. And you can see the difference between the two, when you move it mechanically and when you move it consciously. When you move it consciously there is no tension, there is a grace, a beauty, a joy. So every act of the body has to be witnessed.

When you become very accustomed of witnessing your body and seeing it as separate, as if somebody else is walking on the road and you are just seeing, sitting on a hill, then the second step: start watching your mind.

Look at the thoughts without any evaluation, without any judgment, as if you are not concerned: a traffic passing by and you are standing by the side of the road.

And a miracle happens. As you become more and more clearly a witness, thoughts start disappearing—ninety percent a witness, ten percent thoughts—hundred percent a witness, zero thoughts. And that is the point when you can move to the third step: now witness your feelings, moods, which are more subtle. And when you become a witness of your moods—that is, your heart—the fourth step happens on its own accord. You don’t have to take it. These three steps you take it; fourth is the reward.

When the third is complete, suddenly one day you find a quantum leap in your consciousness. Everything has disappeared; you are conscious only of consciousness. You are aware only of awareness.

And there is absolute silence. But that silence is not empty. It is full of light and full of bliss and full of fragrance. And this is what I call enlightenment. Meditation is the way; enlightenment is the success, the achievement.

-Osho

WATCH a video of the question being answered Here.

From The Last Testament, V.3, Chapter Four

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from Viha Osho Book Distributors.

 

Sakshi, the Witness – Osho

What does sakshi mean? Sakshi means the seer, the witness. Who is this who is experiencing that “I am not the body?” Who is this who is experiencing that “I am not the mind?” Who is this who goes on denying that “I am not this, I am not this?” There is an element of seeing, of watching, of the watcher within us which sees, which observes everything.

This seer is the sakshi, the witness. What is seen is the world. The one who is seeing is who I am, and what is being seen is the world. Adhyas, the illusion, means that the one who is seeing misunderstands himself to be all that is seen. This is the illusion.

There is a diamond in my hand: I am seeing it. If I start saying that I am the diamond, that is an illusion. This illusion has to be broken and one has to come, finally, to that pure element which is always the seer and is never the seen. This is a little difficult. The one who is the seer can never be seen, because by whom will it be seen? You can see everything in the world except yourself. How will you see yourself? – Because two will be needed for seeing, one who sees and the other who is seen. We can grab everything with a pair of tongs except the tongs themselves. That effort will fail. We may find it puzzling that when the tongs grab everything, why can they not grab themselves?

We see everything, but we are not able to see ourselves. And we will never be able to. Whatsoever you can see, know well that that is not you. Thus take one thing to be certain, that whatsoever you are able to see is not you. If you are able to see God, then one thing has become certain, that you are not God. If you have seen light within you, one thing is conclusive, that you are not light. If you have an experience of bliss within you, one thing is determined, that you are not bliss. Whatsoever has been experienced, you are not that. You are that which experiences.

So whatsoever becomes your experience, you are beyond it. Therefore it will be useful to understand one difficult point here, that spirituality is not an experience. Everything in the world is an experience, but not spirituality. Spirituality is reaching towards that which experiences all, but which itself never becomes an experience. It always remains the experiencer, the witness, the seer.

I see you: you are on one side; I am on the other side. You are there, the one who is being seen; I am here, the one who is seeing. These are two entities.

There is no way of dividing oneself into two so that one part sees and the other part is seen. Even if it was possible to divide, then the part that would be seeing is myself, the part that would be seen would not be myself. The matter is finished.

This is the whole process or methodology of the Upanishads: neti, neti – neither this nor that. Whatsoever can be seen, say that you are not that. Whatsoever can be experienced, say that you are not that. You can go on stepping backwards, until nothing remains that can be denied or eliminated. A moment comes when all scenes are lost. A moment comes when all experiences are dropped – all!

Remember, all! The experience of sex is of course dropped; the experiences of meditation are also dropped. The experiences of the world, of love and hate are dropped; the experiences of bliss and enlightenment are also dropped. Only the pure seer remains. Nothing is there to be seen; only emptiness remains all around, only the watcher remains and the empty sky all around. In the middle stands the seer, the watcher, who sees nothing because everything has been denied and eliminated that could be seen. Now he experiences nothing. He has removed all experiences from his way. Now he remains alone, the one who was experiencing.

When there is no experience, there is no seeing; there is nothing seen and there is no object to be seen, and the witness alone remains. It becomes very difficult to express in language what really happens because we have no other word except ‘experience’ in our language, therefore we call it ‘self-experience’ or ‘self-realization’. The word experience is not right. We say “experience of consciousness” or “experience of the Brahma, the absolute,” but none of these expressions are right, because the word experience belongs to that same world which we have eliminated. The word experience does have a meaning in the world of duality, where there was ‘the other’ too. Here it has no meaning at all. Here only the experiencer remains, the witness remains.

The search for this witness is spirituality.

-Osho

From Finger Pointing to the Moon, Chapter Three

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from Viha Osho Book Distributors.

Witnessing is a Matter of Being – Osho

Should I repeat in my mind, “I am a witness, I am a witness …”?

Witnessing is not a matter of repeating, it is a matter of being. Because I am explaining it to you, I have to say it in words: “Feel in yourself, ‘I am just a witness.’” There are two things in it … This is a very significant question. If you go on repeating in your mind “I am a witness, I am a witness,” it will work as a mantra. Then slowly, slowly, it will become something like chanting, “Rama, Rama. Rama, Rama, Rama, Rama.”

Don’t repeat in words, “I am a witness.” You have to experience, “I am a witness.” There is a difference between these two. You have to experience, “Who am I?” in relation to whatever is taking place. “What is my relationship to it?” Then you will discover the relationship of the witness. Witnessing does not mean you go on repeating the words, “I am a witness.” Otherwise it will have no more significance than a mantra. “I am a witness. My experience of this must go on deepening.”

For instance, with the sounds going on all around, what am I toward this sound? I am a witness. Even these words I am creating just in order to convey it to you. You don’t need to create any words within yourself. Just this much knowing is needed: “This is my situation.” To be a witness is “… my situation.”

When you are eating, for a moment bow down your head and look within: “What am I doing?” Then you will know: “The body is eating, I am just a witness.” This witnessing must be an experiencing. It is not a repeating of words. Repetition in words is pointless.

Because I am explaining it to you, the difficulty arises; I have to explain it through words. If I am talking to you, I have to use words. And then I am aware of the danger that somebody may sit down and start repeating every day, “I am a witness, I am a witness.” If he continues doing it, after just a couple of times it will become a dead routine. He won’t even be aware of what he is saying. He will go on repeating, “I am a witness, I am a witness.” He will look at the clock, get up after half an hour and nothing will be gained. He will remain exactly the same. On top of that, he wasted half an hour. And the stupid work he did during that half an hour – “I am a witness, I am a witness” – also disturbed his mind.

It is not a question of repeating in words – it is an experiencing. Everything which is happening around me, toward that, my attitude is of a witness.

-Osho

From Falling in Love with Darkness, Chapter Nine

Copyright© OSHO International Foundation

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

Many of Osho’s books are available online from Amazon.com and in the U.S. from Viha Osho Book Distributors.

Self-remembering vs Witnessing

The technique of self-remembering seems easier for me than witnessing. Do they both lead to the same goal?

They both lead to the same goal, but the technique of self-remembering is harder, longer and dangerous. Only very few people in the whole history of mankind have attained to enlightenment through the technique of self-remembering.

Many have tried, but utterly failed – it looks easy. The reason is that your self-remembering is not going to be your self-remembering, it will be your ego remembering; that’s why it looks easy.

You don’t know the distinction between the self and the false self. The false self is our ego, and the ego is very subtle, very cunning, and tries in every way to pretend to be the real self. That’s why in the beginning it will look easier than witnessing, because in witnessing there is no place for the ego. From the very beginning the ego is avoided.

In witnessing, the ego cannot enter. But in self-remembering, there is every possibility of the ego pretending to be your Self. Then the more you will practice, the more your ego will become stronger.

If somebody wants to travel on the path of self-remembering, he absolutely needs a master. He cannot move alone, because he cannot make a clear-cut distinction of what is false and what is true.

He knows only the false; he is not acquainted with his true being. Unless he is under a very rigorous master it will be very difficult to create a separation between the ego and the self.

I will explain it to you by an ancient Chinese story….

A great master had a big monastery – five hundred monks – and they were all practicing the path of self-remembering. Self-remembering is one of the paths Buddha has recommended.

One man entered into the monastery – he wanted to become a disciple. The master accepted him, but he was a very simple man from a village, almost uneducated. The master told him, “Your job is cleaning the rice in the kitchen.”

It was a big kitchen – five hundred monks. The poor man was cleaning the rice before sunrise and late into the night. He had no time to go to the sermons, to go to the prayers; he had no time to read the scriptures or listen to the wise talks. Those five hundred monks were great scholars, and the monastery was known all over the country.

Twenty years passed and the man continued just cleaning the rice and doing nothing. He forgot even to count the years – what was the point? He forgot the days, the dates, and finally he became suspicious about his own name. For twenty years nobody had used it, nobody had called him by his name – perhaps it was his name, perhaps it was not. For twenty years continuously he was doing one small thing: cleaning the rice, from the moment he woke up until he went back to bed again.

The master declared that his time to depart from the body had come. He wanted to choose his successor, and the way he did it was this: “Anybody who thinks he has succeeded in self-remembering should write on the wall of my hut some insight which shows that he has seen the truth.”

One person, who was thought to be the greatest scholar in the commune, tried. But he was so afraid to write that sentence there, because it was not his insight. He knew – how could he not know it – he knew it was not his insight, it was just borrowed from scriptures. It was not his experience – and it was difficult to deceive the old man.

In the morning the old man came out, asked the servant to erase what had been written, and said, “Find out who this idiot is who has spoiled my wall.”

It is said that the great scholar had not even signed, out of fear that he would be caught. If the master appreciated that this was really a great insight, then he would come out and say, “I have written it.” Otherwise he would remain silent… who knows? Out of five hundred people anybody could have done it!

Almost one dozen great scholars tried, but none of them had the courage to sign his name. And the master behaved in the same way; he erased the line and said, “None of you has come to the point of self-remembering. You have all been feeding the ego in the name of self. I reminded you again and again, but having a big ego is such a joy. And a spiritual ego, the otherworldly ego, the divine ego, becomes even more delicious. Now I will have to find the person myself.”

In the middle of the night the master went to the man who had come twenty years ago. For twenty years the master had not seen him, he had simply been cleaning rice. He woke the man up. The man asked the master, “Who are you?” Because twenty years… he had just seen him once for a few seconds when he was initiated – “And what is the idea of disturbing my sleep?”

The master said, “I am your master. You have forgotten…? Do you remember your name?”

The man said, “That is the difficulty. The work you have given me is such that it needs no name, no fame, no scholarship, no austerities. It is so simple that I have forgotten everything. I cannot be certain that this is my name. A few names come to my mind and I cannot decide which one is mine, but I am grateful to you.” He touched the feet of the master. “Please don’t change my job. I have forgotten everything, but I have also achieved everything. I know a peace that I had never dreamed of, a silence that no word can express. I have known such moments of ecstasy that even if I had died there would not have been any complaint that life has not been fair to me. It has given me more than I was worthy of. Just don’t change my job. I am doing it perfectly well. Has somebody complained about my work?”

The master said, “No, nobody has complained, but your job has to be changed because I am choosing you as my successor.”

The man said, “I am only a rice cleaner. I don’t know anything about being a master or a disciple. I know nothing. Please forgive me, I don’t want to be your successor because I cannot handle such a big job, I can only handle this rice cleaning.”

The master still insisted, “You have achieved that which others have been trying to achieve but have failed. You have achieved it because you were not trying. You were simply doing your small work. Slowly, slowly there was no need for thinking, no need for emotions, no need for anger, no fight, no comparison, no ambition – your ego died. And with the ego died your name. You are not born with a name. It is the ego that is given a name – that is the beginning of the ego. With the death of the ego, you even forgot your own master, because it was the ego that brought you to me.

“Up to that moment you were on a spiritually ambitious trip. You are absolutely the right person, so take my robe, my hat, my sword, which have always been given by the master to the successor. But remember one thing: take them and escape from this monastery as far away as you can, because your life will be in danger. All these five hundred egoists will kill you. You are so simple and you have become so innocent that if they ask you for the robe, the sword, the cap, you will give them. You simply take them and go as far away as you can into the mountains.

“Soon people will start arriving to you just as bees start finding their way towards the flowers when the flowers blossom. You have blossomed. You need not bother about the disciples, you simply remain silently in a faraway place. People will come to you; you simply teach them whatever you have been doing.”

“But,” he said, “I have received no teaching and I don’t know what to teach them.”

The master said, “Just teach them to do small things, silently, peacefully, without any ambition, without any motivation to gain something in this world or in the other world, so that you can become innocent like a child. That innocence is real religiousness. Not being Hindu, not being Mohammedan, but being utterly innocent – just a tabula rasa, a clean sheet on which nothing is written. No Bhagavad Gita, no Koran, no Bible…”

It is possible… a few people have attained through self-remembering. One of the great masters of this age, George Gurdjieff, used the method self-remembering, but you have to be aware that not a single person of his disciples became enlightened – and he was one of the most perfect masters.

But the problem is that the ego and the self are so close and so similar that whatever you think is your self is most probably, in ninety-nine percent of cases, just your ego. The master’s function is absolutely necessary for this method, because he has to destroy your ego. And he has to be hard, harsh. Unless he destroys your ego, self-remembering is going to lead you, not to enlightenment, but to darker spaces of being.

It will strengthen your ego more – you will become a very strong ego, very assertive. In any ordinary field of life you will be very successful. You can become an Adolf Hitler; you can become a Joseph Stalin… Stalin was not his real name, it was given to him because he was such a strong man. ‘Stalin’ means man of steel.

But these people are not a benediction to humanity, they are a curse. If they had not been there man would have been in a far better space, in a far better consciousness.

So if you feel that it is easier for you, then be very careful. I will still suggest that though witnessing may be difficult in the beginning, it is the most safe method without any dangers. It cannot lead you anywhere other than towards enlightenment. So it can even be practiced without a master.

I would like to give you something in which you are not to be dependent on somebody else.

How long have you lived, how many lives? In all these lives you may have come across many saints, many masters, but where have you reached? Your darkness is the same, your unconsciousness is the same. Perhaps they all gave you methods, but the methods were such that they needed constant supervision. Those methods are called school methods. You have to enter into a monastery, live in a monastery, function under a strict discipline – then perhaps you may be able to achieve something from a school method. And there are such monasteries.

In Europe, there is a monastery in Mount Athos; it is one thousand years old. There are almost three thousand monks inside the monastery, and anybody who wants to become a monk in that monastery can decide to enter, but only his dead body will go out.

If there is such a commitment, only then is a person accepted. Once a person enters Mount Athos, you will never see him till he is dead. This is a school for absolute self-remembering, but you cannot put the whole world in monasteries. Who will take care of these monasteries? Hence my preference is to use a method which keeps you free from any commitment, from any dependence – which keeps you in the world and yet not of the world.

Witnessing is the most simple and the most infallible method; it is the essence of all meditations. Even self-remembering, finally, is witnessing – but at a later stage, when you have dropped the ego. And if you start looking inside yourself, you can understand what I am saying. Can you see your ego and self separately? You simply know one thing: that is I. You don’t know two things: that I is the ego, and that the ego is capable of nursing itself through anything.

I have heard…

A small child was passing by the side of a palace. He had failed his examination and was feeling very angry with the teachers. He was ready to do something, and suddenly, he found a pile of stones by the side of the road. He took one big stone from the pile and threw it at the palace. Now the palace had nothing to do with his failing, nor had the stone anything to do with it, but he was in such anger he wanted to do something; the energy was there, and it needed to be released. The boy went on his way, but what happened to the stone?

As the stone started rising up he looked down – his brothers and sisters and cousins were all there. And the stone said to them, “I am going on a pilgrimage. I have been thinking about it for a long time. God willing, I will succeed in my adventures and come back to you to relate all that I experience on the way.”

All the other stones looked at this stone with their mouths open: “What is happening? He has no wings.” He was just a stone like themselves. They also wanted to fly, but they knew that they could not. “But he is flying, you cannot deny it…” So they all said, “Okay, just remember us; don’t forget us. You are a hero. In the centuries of time sometimes one stone gets wings the way you have, and we are proud that you belong to us, to our family.”

They were even feeling great pride because one of the stones was flying towards the palace. The stone hit against a glass window, and naturally, when a stone hits glass it is the glass that is broken, not the stone – it is just the nature of things. But the stone said to the pieces of glass, “You idiots. I have always said, ‘Never come in my way. Whoever comes in my way will be shattered to death.’ Now look what happened to you. Let this be a lesson to everyone who is listening.”

At that very moment the guard on the gate heard the noise of the stone falling on the floor, the glass being broken… he rushed in. He took the stone in his hands, and the stone said – although the guard could not understand his language, because he talked in Nepalese…! He said, “Thank you my lord, you are the owner of this palace – I can see from your beautiful dress. I will never forget this honor that you have given to me – taken me in your own hands.”

The situation was totally different, but the ego goes on turning every situation in its favor.

The guard was afraid that if the king came to know then he would be caught: “What are you doing? Who has thrown the stone?” He threw the stone back out of the window.

And these are the ways of the ego: the stone said, “Thank you! You are not only a great host; you understand the hurts of other people too. You know I am longing to meet my friends. I want to tell them the whole story of my visiting the palace of the king – the meeting with the king, the conversation with the king, the destruction of the enemies who came in my way.” And as he was falling back into the pile of the stones, he said to them, “Brothers and sisters, I am back. You should all be proud. My name should go down in history, and with me, my family’s name. This pile of stones is no ordinary pile, it is something historical.”

The ego has its ways of fulfilling itself even in situations where it should be shattered. So beware of it.

Self-remembering can be done only in a school where you are devoting yourself to the discipline twenty-four hours a day, because it is the moment you remember yourself… While walking you remember, “I am walking” – then walking is no longer natural. It becomes divided: you are separate, and the walking is separate.

Walking is a simple process, but in life you are doing a thousand and one things which are very complex. If you are going to remember yourself while using a machine, while driving a car… it could be very dangerous because your whole focus is in remembering yourself. You could cause an accident which could be dangerous to you, which could be dangerous to others.

Life has its own wisdom. The body has its own wisdom. For example, try one thing and you will understand what I mean: you have been eating every day your whole life but you have never thought about what happens to the food when it goes down your throat – you forget about it. Don’t forget about it. Just for three days try to remember that the food has gone in. Remember that the food is being digested, that juices, chemicals and other things are coming in from different directions, that the food is being mixed with them and the food is being transformed into different things. It is becoming blood, it is becoming your flesh, it is becoming your bones.

In three days’ time you will have such a disturbed stomach, you cannot imagine. It will take at least three months to get it back to its normal state. You are not needed to remember it. It knows its function, and it does its function perfectly well without your remembering.

That’s why when you are sick it is better to rest, because the body needs you to sleep so it can work better without any disturbance from you.

You must have heard the famous story about a centipede….

A centipede has one hundred legs – that’s why it is called centipede. And for centuries, centipedes have been in the world, walking perfectly well – no problem. But one day a rabbit became curious. He saw the centipede, he tried to count his legs and said, ”My God! One hundred legs! How does he manage to remember which one to put first, which one to put second?

“If I had one hundred legs,” the rabbit thought, “I would get entangled and I would fall immediately; I could not walk at all. This centipede is performing a miracle.”

He said, “Uncle, uncle, wait, wait! I have a question if you don’t mind…”

The centipede said, “There is no hurry. I was just going for a morning walk. You can ask your question.”

He said, “My question is simple: you have one hundred legs…?”

The centipede said, “One hundred? In fact, I have never counted. It would be too difficult for me to count them, but if you say so then perhaps I must have.”

The rabbit said, “My curiosity is: how do you manage to walk with such a trail of one hundred legs? How do you manage which one comes first, then second, then third, then fourth…?”

The centipede said, “I have never thought about it. I will try. Just now – I will try here.”

And then and there he fell on the ground. He called the rabbit and said, “You idiot! Never ask another centipede such a question, otherwise centipedes will die. We cannot live with this curiosity. I have been doing perfectly well up to now, and just as I started becoming alert about what leg is going when… as I started remembering one hundred legs, my mind got very much puzzled.”

Self-remembering is a school method. And school method means you are in a safe monastery, not doing work that could be dangerous. Otherwise your remembering… working in a factory, working in a carpentry shop and trying to remember, you are bound to get into the same position as the centipede.

I don’t want anybody to get into any trouble in the name of spirituality, hence my suggestion again is just pure witnessing – no question of I. And that too, very playfully, not seriously, with a sense of humor.

If you forget, there is no harm. Whenever you remember, again you start. You will forget many times, you will remember many times. There is no question of guilt; it is human.

Very slowly, bigger and bigger gaps of witnessing will arise in you, and as the gaps of witnessing become bigger, your thoughts will become smaller, less. The moment your witnessing comes to a peak – at certain times with a crystal clarity – the thoughts will simply disappear. You will be in an absolute silence. Whatever you are doing will not be disturbed by your silence, but on the contrary, your workmanship, your creative effort will be enhanced.

If you are making statues, or painting, or playing music… with such a mad mind, with all kinds of thoughts running around, and you can still manage to create beautiful music – just think of a silent mind, how much deeper and higher music you could create.

The same applies to every area of life. I make it a point to be remembered that if your meditation is right, everything in your life will start falling into better shape. That is the only criterion. No need to ask anybody else; you can see yourself.

Everything in your life will become better with your meditation. When your meditation is at its highest peak, all your efforts will have a beauty and a grace and a creativeness that you cannot imagine. That’s why I say; don’t divide spiritual life from the ordinary life. Don’t create any division at all. Let this life remain one single whole.

So if your consciousness changes, then everything that surrounds you also changes.

I cannot imagine a man of meditation renouncing his wife. No, a man of meditativeness will love his wife more. Perhaps his love will become more and more purified, less and less sexual, more and more prayerful. But he cannot renounce her, that is ugly.

Leaving a poor woman and escaping – that is not the work of a brave man. It fits to a coward, but not to a man who is meditating.

In my village I loved to sit in an old man’s small shop. He used to sell sweets. I was attracted, not by his sweets, but by the sweetness of the man. He would say, “The cost price of this many sweets is one rupee, and if you are willing, just for my labors and for my family, you can give me one anna more – that is my profit.”

First he would tell the cost price, and then he would tell his profit. And that too he would leave up to you: “If you don’t want to give it to me, you can take it at the cost price – of course, I am a poor man, I cannot give it to you below the cost price. I can give you my labor, I can give you my profit, but I cannot go below the cost price.”

And I inquired – because it was a sweet market and there were many shops, I inquired in other shops about what he was saying cost one rupee. And others were selling for two rupees, two and a half rupees – the same quantity, but not the same quality, not the same love.

While he was preparing his sweets, I used to sit. He even asked me, “You are the only one. Why do you come and sit here?”

I said, “I simply like it – to see you work. You work so lovingly, as if you were preparing these sweets for your beloved who is coming after many years – and you don’t know who the customer will be.”

And he laughed. He said, “As far as I know it is the same customer who always comes – different faces, but the customer is the same. That’s why I cannot deceive. I cannot cheat, I cannot exploit because it is the same customer with different faces. I have recognized him.”

His whole life I would describe as the life of a great saint, although nobody in the world would recognize him as a saint because we have this idea so deeply rooted in our minds that a saint should renounce life, get away from life. That anti-life attitude has proved so poisonous that it has destroyed the whole beauty of human existence. It has taken away the whole dignity of man.

Hence I still insist – even if you feel self-remembering is easier – that you try witnessing. Even though it is difficult in the beginning, it becomes very easy as you go ahead.

Gautam Buddha has said, “My teaching is bitter in the beginning but sweet in the end.”

-Osho

From The Sword and the Lotus, Discourse Ten

Copyright© OSHO International Foundation

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

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