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Your Original Face – Osho

Will we recognize our original face, when we encounter it?

Maneesha, encountering the original face simply means realizing what is real and what is reflection.

You become a reflection when you see the real. It is just like standing before a mirror. It seems you are standing in the mirror. When you realize the fact that you are standing outside the mirror – in the mirror is only the reflection and the reflection is not a truth – then you encounter your original self.

Suddenly you realize that up to now you have lived a false face, this is your original face.

Up to now you have been living as a reflection, a shadow, an unreality. You disappear, only the original face remains. Your question is logical, relevant, because how will you recognize that this is your original face? You will not be there. You will disappear as the original face appears; you will not have to recognize it; you will not be there at all. The original face itself will know that up to now a false personality has been representing you.

Now the false has disappeared and only the truth remains. There is no question of recognizing. You are the false, how can you recognize? When the real comes, the false disappears: they never meet.

This is the fear of searching for oneself; because the moment you find yourself, the way you know yourself now will disappear like a shadow, as if it had never been – just a dream.

I have told you… A drunkard had been fighting in the pub, and had got many scratches on his face. He came home very much afraid of his wife. So very silently, taking his shoes in his hands, he entered into the room, went into the bathroom, looked at his face and said, “My God! So many scratches! How am I going to hide them? In the morning she will find out.”

So he tried somehow to cover up. He could not find anything else but the lipstick of his wife. So he covered his scratches with the lipstick and went back silently to bed. In the early morning his wife shouted from the bathroom, “Who has tried to make a painting with my lipstick on the mirror?”

That drunk had thought that he was putting it on his face, but he was putting it on the mirror because there was the face. He could not see his own face!

We are almost in exactly the same situation. When the original appears, we will suddenly see the false going away. They never meet so there is no question of recognition.

-Osho

From Nansen: The Point of Departure, Discourse #10

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

Both audio and pdf files can be downloaded from Osho World.

Prajna or Samadhi? – Osho

Beloved Osho,

Once, when Obaku was sitting in Nansen’s reception room, Nansen asked him, “It is said that the Buddha Nature can be clearly seen by those who study both samadhi and prajna equally. What does this mean?”

Obaku answered, “It means that we should not depend on anything at any time.”

Nansen then asked, “I wonder whether the opinion you have just expressed is really your own. “

Of course not!” said Obaku.

Nansen then said, “Setting aside the question of payment for the drinking water for the moment, let me ask whom you intend to have the money for the straw sandals returned to?”

To this question, Obaku made no reply.

Maneesha, although this anecdote seems to be very simple, it is not so. In these few words a tremendously important question has been raised. And unfortunately nobody has discussed that question up to now. I would like to go in detail into what I mean. Once, when Obaku was sitting in Nansen’s reception room, Nansen asked him, “It is said that the Buddha Nature can be clearly seen by those who study both samadhi and prajna equally. What does this mean?”

Before we go into the answer of Obaku, you have to understand the meaning of samadhi and prajna.

It is a very intricate and complex question. Samadhi can be understood watching Ramakrishna. That will give you the basic symptoms which can be observed from the outside.

Ramakrishna used to go into samadhi for hours. Once for six days he was in samadhi. And samadhi to him and to his followers – and there is a great tradition from Patanjali, five thousand years old, which believes in samadhi – means to become perfectly unconscious. To every outsider he was almost in a coma; to the psychologist he had gone deeper into the unconscious layers of the mind.

And there was no way to bring him back.

Automatically, whenever his consciousness surfaced again, he would become aware. And whenever he came out of this samadhi, this deep coma-like unconsciousness, he would weep and cry, “Why have you taken away that great beauty, that great bliss, that great silence that I was experiencing. Time had stopped, the world was forgotten, I was alone and everything was at its perfection. So why have you taken it away?” He was asking the question to existence. “Why don’t you let me continue it?”

Now, Buddha himself would not consider it a samadhi. His samadhi means prajna, and prajna means awareness. You have to become more and more conscious, not unconscious; just two polarities, samadhi and prajna. Prajna is perfect awareness of your being. And samadhi in Ramakrishna’s case means absolute oblivion. Nobody has gone into the deeper search for what exactly is the difference deep inside.

Both talk about great blissfulness, both talk about eternity, truth, beauty, goodness as their ultimate experience. But one is completely unconscious – you can cut his hand and he will not know – that much unconsciousness; and Buddha is so conscious that before sitting on the floor, first he will look to see if there is any ant or anything that may be killed by his sitting there. In his every act he showed immense awareness.

I have told you the story that one day passing through a street in Vaishali, a fly came and sat on his head. He was talking to Ananda about something. So just automatically the way you do it, he simply waved his hand. Then he suddenly stopped talking to Ananda and again waved his hand. Now there was no fly.

Ananda said, “What are you doing? The fly has gone.”

He said, “The fly has gone, but I acted unconsciously. I waved my hand automatically like a robot. Now I am moving as I should have moved, with full consciousness, awareness.”

So these seem to be two polarities. Both have become a point of great debate as to who is right, because the experience they talk about is the same. My own experience is that mind can be crossed from both ends. One tenth of the mind is conscious, nine tenths of the mind is unconscious. Just think of mind: the upper layer is conscious and nine layers are unconscious. Now mind can be passed from both the ends. You cannot pass from the middle; you will have to travel to the end.

Ramakrishna passed the mind by going deeper and deeper into the unconscious layers. And when the final unconscious layer came, he jumped out of the mind. To the world outside he looked as if he was in a coma. But he reached to the same clear sky although he chose a path which is dark, dismal; he chose the night part of consciousness. But he reached to the same experience.

Buddha never became unconscious in this way. Even walking he was stepping every step fully conscious and gracefully, every gesture fully conscious, gracefully. He transformed his consciousness to such a point that unconscious layers started becoming conscious. The final enlightenment is when all unconscious layers of the mind have become conscious. He also jumps out of the mind.

Both samadhi and prajna are no-mind states, going outside the mind. So the experience is the same but the path is different, very different. One is the white path of light that Buddha followed; one is the path of darkness that Ramakrishna followed. And it is obvious that the people who cannot understand both, who have not followed both the paths and come to the same experience, are going to debate and discuss to no end.

One will say that Ramakrishna’s samadhi is a coma, that he has lost consciousness. Another will say that because Buddha never goes into Ramakrishna-like samadhi, he does not know anything about samadhi. But my experience is, both know the samadhi, both know the prajna.

Ramakrishna first knows samadhi and out of samadhi prajna is born. Buddha knows first prajna and then out of prajna samadhi is born. It is only a question of understanding that existence is always contradictory, made of opposites – night and day, life and death.

Ramakrishna’s path is of unconsciousness. Nobody has deliberately considered the point. And Buddha’s path is of pure light, of continuous awareness. Even in sleep Buddha sleeps consciously.

So Nansen has raised a very meaningful question.

“It is said that the Buddha Nature can be clearly seen by those who study both samadhi and prajna equally. What does this mean?”

Obaku answered, “It means that we should not depend on anything at any time.”

Obaku was not a master, Obaku was a scholar. And this question cannot be decided by any scholarship; no intelligence will do, only experience. So what he answers is absolutely irrelevant.

He says, “It means that we should not depend on anything at any time.” Can you see any relevance to the question? It has nothing to do with samadhi, nothing to do with prajna. He is not only a teacher, but a blind teacher. The question has gone above his head.

Nansen then asked – immediately, which shows what I am saying – “I wonder whether the opinion you have just expressed is really your own.” Anybody could have seen that this is so stupid, it has nothing to do with the question. He could have said, “I don’t know, I have not experienced either samadhi or prajna. I don’t know whether they end up into the same experience or they lead to different experiences. It is not my own experience, so I can’t say anything.”

That would have been more honest. But looking at his answer, Nansen immediately asked, “I wonder whether the opinion you have just expressed is really your own.”

Even this absurd opinion that you have expressed, I think even this one is not your own. “Of course not!” said Obaku.

Seeing the situation he must have felt it is better to say that this is not my opinion. Nansen then said, “Setting aside the question of payment for the drinking water for the moment... Nansen lived on top of a high mountain for thirty years. To bring water to that height, he had to go miles down to bring water up. To us it may look a little strange that he was asking a price for water. He says, “Setting aside the question of payment for the drinking water, for the moment, let me ask whom you intend to have the money for the straw sandals returned to?”

Zen monks use straw sandals, the same shape as my sandals, but they are made of straw, very beautiful, very aesthetic and very cheap. Nansen is saying, Who has paid for your straw sandals? They look so new. You don’t deserve these straw sandals; they are specially meant for Zen masters. And as for giving you water, I will not ask anything for it, but it has been wasted on a man who does not even know what samadhi is, what is prajna, and still has the guts and the nerve to give an absolutely irrelevant answer; an answer, too, that is not his own. Such a borrowed state is all of scholars, pundits, rabbis.

Nansen exposed Obaku completely to the very innermost core of his being just by asking a small question. But the question is not small, and it is a question which nobody has explained the way I am telling you, that the experiences are not two. Just, the paths leading to the experiences are very different, contrary paths.

One follows the darkness, goes deeper and deeper into the darkness of the mind and the unconscious, reaches to the very end of the mind and jumps out of it. And another tries every possible way to make the unconscious also conscious. And when everything becomes conscious in him, he also takes a jump.

Perhaps Buddha’s method is more scientific. There is no question of right and wrong. Both lead to the same space, but Buddha’s method of prajna is more scientific in the way that you cannot miss because you are aware. Ramakrishna’s path is groping in the dark. He may reach to the dawn, he may not reach. And once he has gone into unconsciousness, all is darkness, he cannot see where he is going. It is just by chance that he finds the door out of the mind, just by chance.

Science does not believe in chance, it has to be a certainty. That’s why you will not find more Ramakrishnas in the world, because it is just a coincidence that groping in the dark you find the door and get out of the mind. It happened to Ramakrishna but you will not find another parallel in the whole history of mankind.

Thousands of mystics have reached to the same point. But they have all followed the path of prajna, because when you have a light with you, you need not grope. When you have a light with you, a consciousness, like a torch showing the path, your reaching to the goal has more certainty.

And once you have known the path, then it is very easy. Only the first time are you going into the unknown. But the unknown is not dark; you keep a torch in your hand. Ramakrishna is going into the unknown without a torch. Ramakrishna’s samadhi in a way is special. He is alone of that kind. He is a rare specimen who went into his depths without taking a single candle. It is more than probable that you will not find the door.

When Buddha was asked about it, he said, “There was a palace with one thousand doors; only one door was real, the remaining were fake; they appeared like doors, but when you went close to them, they were just painted doors, there was a flat wall with no opening.

“A blind man got lost in the palace. He went around groping and groping. He touched many painted doors, but they were not really doors and the time he reached the real door, the only one, a fly came to sit on his head. So he became engaged in waving it away and passed the door.”

Nine hundred and ninety-nine doors, and a chance comes; that chance is very fragile, it can be missed by anything: your head starts itching or you become so tired of groping and touching that you say, “Take a chance, leave this one, go ahead.”

So Buddha said, “My path is not of such groping. In my palace all the doors are real. And there is no need to grope because I give you eyes of meditation and a light that burns like a fire within you, which is your very life. With that light and silence of meditation you can find the door. There are a thousand doors, every door is capable of taking you out.”

I am absolutely certain that Buddha is right; but that does not mean that Ramakrishna is wrong. But Ramakrishna cannot be the rule, he can only be the exception. Buddha is providing for everybody, not for exceptions. A rule has to be for everybody. You cannot make a rule on a single exception. Of the followers of Ramakrishna not even a single one has attained samadhi. But Buddha’s followers even today, continuing as a chain, master to disciple in different countries, are attaining prajna.

Whether you call it samadhi or you call it prajna, it is the same; the meaning of both is ultimate wisdom.

Buddhists don’t believe Ramakrishna to be enlightened. One very old Buddhist monk… he was an Englishman, and when he was just a child, his father was appointed to some post in Kalimpong where the child came in contact with Buddhist masters. He became a Buddhist at the age of eighteen. His whole family resisted; they were Christians and said, “What are you doing listening to the Buddhist masters?”

He could see that Christianity is very childish. It has nothing much to give to you. What can you do even if Jesus did walk on water? Even if you learn to walk on water, what spirituality can you attain through it? Even if you can turn water into alcohol, which is a crime, it does not help anyone to be spiritual. What are the teachings of Christians which can be compared to Gautam the Buddha? None comes close to him. He certainly is the Everest of the Himalayas.

So a Buddhist won’t accept Ramakrishna as enlightened. But talking to Buddhist monks and particularly this English monk, I asked him, “Have you ever tried forgetting Buddha’s method and giving some time to using Ramakrishna’s method?”

He said, “No, I have never tried it.”

I said, “Then saying that Ramakrishna never achieved samadhi is going beyond the limits of your experience.”

I have tried both ways, going on the path of light and going on the path of absolute darkness. Nobody does that because once you have reached the path, then why should you bother about other paths?

You have reached the station in a rickshaw, now are you going to come back and try a taxi? People will think you are mad. You have reached, now there is no need to try whether a taxi also reaches the station or not.

But I am a little crazy. Seeing the argument going on for centuries, I decided that the only way to come to a conclusion is, follow both the paths: one time the path of light and another time the path of darkness. When I was following the path of darkness, almost all my friends, my professors thought that I had gone mad. “What is the need if you have reached to the light in the day, what is the need to continue traveling in the night after reaching?”

I said, “There is a need because there is no other way to conclude whether Ramakrishna was also in the same state of consciousness as Buddha.”

But neither has any Buddhist tried nor have any of Ramakrishna’s disciples tried. And I am nobody’s disciple, I am just an outsider; I don’t belong to any religion or any organization. But to come to a conclusion, seeing that for centuries people have been discussing it, I could not conceive any way that it could be decided by argument; the only way to decide it was to follow both the paths.

And now the meditation that I have been teaching to you is a combination of both the paths. It is neither a meditation dependent only on prajna, just being aware; nor is it a meditation just to forget all and drown yourself in deep rest and darkness. I am using both. I am telling you to forget the world, I am telling you forget the body, forget the mind, you are not these things, but keep your light alive as a witness. So you are going on both the paths together.

There is no problem. In fact it is more significant, because you will be achieving the space that Ramakrishna achieved and that Buddha achieved. And you will have a good laugh that for centuries scholars have been unnecessarily wasting their time. It is always good to experiment because this is not a philosophical question. It is a question of inner experimentation; it is as scientific as any science.

But in a very nice way Nansen said, “Setting aside the question of payment for the drinking water, because I have to carry the drinking water for miles, Let me ask whom you intend to have the money for the straw sandals returned to? Who has paid the money for your straw sandals? Return the money. You are just a teacher; don’t pretend to be a master. To this question, Obaku made no reply.

-Osho

From Nansen: The Point of Departure, Discourse #7

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.

Light in the Seed – Osho

How can I become a light unto myself?

Shraddho Yannis, these were the last words of Gautam the Buddha, his parting message to his disciples:

“Be a light unto yourself.” But when he says, “Be a light unto yourself,” he does not mean become a light unto yourself. There is a great difference between being and becoming.

Becoming is a process, being is a discovery. The seed only appears to become the tree, that is an appearance. The seed already had the tree within itself; it was its very being. The seed does not become the flowers. The flowers were there un-manifest, now they are manifest. It is not a question of becoming; otherwise a pebble could become a flower. But that doesn’t happen. A rock cannot become a rose; that doesn’t happen because the rock has no potential for being a rose. The seed simply discovers itself through dying into the soil: dropping its outer shell, it becomes revealed in its inner reality.

Man is a light in the seed. You are already buddhas. It is not that you have to become buddhas, it is not a question of learning, of achieving, it is only a question of recognition – it is a question of going within yourself and seeing what is there. It is self-discovery.

Yannis, you are not to become a light unto yourself, it is already the case. But you don’t go in; your whole journey is outward. We are being brought up in such a way that we all become extroverts. Our eyes become focused on the outside; we are always seeking and searching for some goal “there,” far away. The farther the goal, the more challenging it appears to the ego. The more difficult it is, the more attractive it appears. The ego exists through challenges; it wants to prove itself. It is not interested in the simple, it is not interested in the ordinary, it is not interested in the natural, it is interested in something which is neither natural, nor simple, nor ordinary. Its desire is for the extraordinary. And the reality is very ordinary, it is very simple.

The reality is not there but here, not then but now, not outside but in the innermost sanctum of your being. You have just to close your eyes and look in.

In the beginning it is difficult because the eyes only know how to look out. They have become so accustomed to looking out that when you close them, then too they continue to look out – they start dreaming, they start fantasizing. Those dreams are nothing but reflections of the outside.

So it is only in appearance that you seem to be with closed eyes, your eyes are still open to the outside world, you are not in. In fact, every meditator comes across this strange phenomenon: that whenever you close your eyes, your mind becomes more restless, your mind becomes more insane.

It starts chattering in a crazy way: relevant, irrelevant thoughts crisscross your being. It is never so when you are looking outside. And naturally you become tired, naturally you think it is better to remain occupied in something, in some work, rather than sit silently with closed eyes because nothing seems to happen except a long, long procession of thoughts, desires, memories. And they go on coming, unending.

But this is only in the beginning. Just a little patience, just a little awaiting . . . if you go on looking, watching these thoughts silently, with no judgment, with no antagonism, with no desire even to stop them – as if you have no concern with them – unconcerned – just as one watches the traffic on the road or one watches the clouds in the sky, or one watches a river flow by, you simply watch your thoughts. You are not those thoughts; you are the watcher, remembering that “I am the watcher, not the watched.” You cannot be the watched; you cannot be the object of your own subjectivity. You are your subjectivity, you are the witness, you are consciousness. Remembering it . . . It takes a little time, slowly, slowly the old habit dies. It dies hard but it dies, certainly. And the day the traffic stops, suddenly you are full of light. You have always been full of light; just those thoughts were not allowing you to see that which you are.

When all objects have disappeared, there is nothing else to see, you recognize yourself for the first time. You realize yourself for the first time. It is not becoming; it is a discovery of being. The outer shell of the thoughts of the mind is dropped, and you have discovered your flowers, you have discovered your fragrance. This fragrance is freedom.

Hence, Yannis, don’t ask, “How can I become a light unto myself?” You are already a light unto yourself, you are just not aware of it. You have forgotten about it – you have to discover it. And the how of discovery is simple, very simple: a simple process of watching your thoughts.

To help this process you can start watching other things too because the process of watching is the same. What you are watching is not significant. Watch anything and you are learning watchfulness.

Listen to the birds, it is the same. One day you will be able to listen to your own thoughts. The birds are a little farther away; your thoughts are a little closer. In the fall watch the dry leaves falling from the trees. Anything will do that helps you to be watchful. Walking, watch your own walking. Buddha used to say to his disciples: “Take each step watchfully.” He used to say: “Watch your breath.”

And that is one of the most significant practices for watching because the breath is there continuously available for twenty-four hours a day wherever you are. The birds may be singing one day, they may not be singing some other day, but breathing is always there. Sitting, walking, lying down, it is always there. Go on watching the breath coming in, the breath going out.

Not that watching the breath is the point; the point is learning how to watch. Go to the river and watch the river. Sit in the marketplace and watch people passing by. Watch anything; just remember that you are a watcher. Don’t become judgmental, don’t be a judge. Once you start judging you have forgotten that you are a watcher, you have become involved, you have taken sides, you have chosen: “I am in favor of this thought, and I am against that thought.” Once you choose, you become identified. Watchfulness is the method of destroying all identification.

Hence Gurdjieff called his process the process of non-identification. It is the same, his word is different. Don’t identify yourself with anything, and slowly, slowly one learns the ultimate art of watchfulness.

That’s what meditation is all about. Through meditation one discovers one’s own light. That light you can call your soul, your self, your God – whatsoever word you choose – or you can remain just silent because it has no name. It is a nameless experience, tremendously beautiful, ecstatic, utterly silent, but it gives you the taste of eternity, of timelessness, of something beyond death.

-Osho

From Walking in Zen, Sitting in Zen, Discourse #13, Q1

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.

When Eternity Penetrates Time – Osho

You once said, “The moment is rare when eternity penetrates time.” Can you speak more on this?

Vadan, the question seems to be simple but the answer is very complex. And the complexity becomes multidimensional, because the answer can come only from your own experience, not from outside. Just as the question is arising in you, the answer has to also be part of your interiority. But I will go into a little detail, to explain what I mean when I say that the moment is rare when eternity penetrates time.

Time is that in which we live – it is horizontal. It is from A to B to C to D; it is in a line. Eternity is vertical. It is not from A to B and from B to C. It is from A to more A to still more A. It goes on upward. The moment is rare because it happens only when meditation has reached ripening, maturity, when you have touched your innermost core.

Then suddenly you become aware that you are a crossroad. One line goes horizontal; in other words, mediocre, ordinary, meaningless and leading finally to death. The horizontal line is continuously moving toward the graveyard. […]

It is strange that every moment our graves are coming closer to us – even if you don’t move, your grave is moving toward you. The horizontal line of time is, in other words, the mortality of man.

But if you can reach to the center of your being, the silences of your innermost center, you can see two roads: one horizontal, another vertical. […]

In a moment of meditation, you suddenly see that you can move in two directions – either horizontal or vertical. The vertical consists of silences, blissfulness, ecstasies; the horizontal consists of hands, work, the world. […]

Once the vertical is discovered, one starts moving on the vertical line. That vertical line does not mean you have to renounce the world. But it certainly means that you are no more of the world, that the world becomes ephemeral, loses importance. It does not mean that you have to renounce the world and escape to the mountains and the monasteries. It simply means that you start – wherever you are – living an inner life which was not possible before.

Before you were an extrovert; now, suddenly, you become introvert. As far as the body is concerned, you can manage very easily, if the remembrance is there that you are not the body. But the body can be used in many ways to help you to move on the vertical line. The penetration of the vertical line, just a ray of light coming into your darkness of horizontal life, is the beginning of enlightenment.

You will look the same, but you will not be the same. Those who have a clarity of seeing, to them you will not look the same either. And at least for yourself, you will never look the same. And you can never be the same. You will be in the world, but the world will not be in you.

Ambitions, desires, jealousies will start evaporating. No effort will be needed to drop them, just your movement on the vertical line and they start disappearing – because they cannot exist on the vertical line. They can exist only in the darkness of the horizontal, where everybody is in competition, everybody is full of lust, full of will to power, a great desire to dominate, to become somebody special.

On the vertical line all these stupidities simply disappear. You become so light, so weightless, just like a lotus flower: it is in the water, but the water does not touch it. You remain in the world, but the world has no longer any impact on you. On the contrary, you start influencing the world – not with conscious effort, but just by your sheer being, your presence, your grace, your beauty. As it grows inside it starts spreading around you.

It will touch people who have an open heart, and it will make people afraid who have lived with a closed heart – all windows, all doors closed. They will not come in contact with such a person.

And to convince themselves why they are not coming in contact with such a person, they will find a thousand and one excuses, a thousand and one lies. But the basic fact is that they are afraid to be exposed.

The man who is moving vertically becomes almost a mirror. If you come close to him, you will see your real face – you will see your ugliness, you will see your continuous ambitiousness, you will see your begging bowl. […]

On the horizontal line, only beggars exist, because they are all rushing for more, and because the more cannot be fulfilled – not that you cannot get to a position you want, but the moment you get it, there are higher positions. For a moment maybe a flicker of happiness, and the next moment, again the same despair and the same race for more. You cannot fulfill the idea of more. It is intrinsically unfulfillable. And this is the horizontal line, the line of more and more and more.

What is the vertical line? Of being less and less and less, to the point of utter emptiness, to the point of being nobody. Just a signature – not even on sand but on water. You have not even made it and it has disappeared. The man of the vertical line is the authentic sannyasin, who is immensely happy in being nobody, immensely happy with his inner purity of emptiness because only emptiness can be pure, who is absolutely contented with his nakedness because only nothingness can be in tune with the universe.

Once this tuning with the universe happens, you are no more in a sense. In the old sense, you are no more. But you are for the first time the whole universe. Even the faraway stars are within you; your nothingness can contain them. The flowers and the sun and the moon . . . and the whole music of existence. You are no more an ego, your “I” has disappeared. But that does not mean that you have disappeared. On the contrary, the moment your “I” has disappeared, you have appeared.

It is such a great ecstasy to be without the feeling of “I,” without the feeling of any ego, without asking for anything more. What more can you ask? You have nothingness. In this nothingness you have become, without conquering, the whole universe. Then the singing birds are not only singing outside you. They appear outside because this body creates the barrier.

On the vertical line you become more and more consciousness and less and less body. The whole identification with the body disappears. In nothingness, these birds will be within you; these flowers, these trees and this beautiful morning will be within you. In fact, then there is no without. Everything has become your vision. And you cannot have a richer life than when everything has become your within. When the sun and the moon and the stars and the whole infinity of time and space is within you . . . what more do you want?

This is exactly the meaning of enlightenment: to become so nonexistent as an ego that the whole oceanic existence becomes part of you. […]

On the vertical line, you become less and less and less and less. And one day, you are no more. […]

This is the ultimate peak human consciousness can reach. This is the ultimate benediction. And unless one reaches to this peak, one will remain wandering in dark pathways, blind, suffering, miserable. He may accumulate much knowledge, he may become a great scholar, but that does not help. Only one thing, a very simple thing, is the essence of the whole religious experience, and that is meditation. […]

This silence is meditation. […]

-Osho

Excerpt from Hari Om Tat Sat, Discourse #27, Q1

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.

Established in One’s Own Witnessing Nature – Osho

To be established in one’s own witnessing nature is akshat – the unpolished and unbroken rice used for the worship.

Witnessing is the technique for centering. We discussed centering. A man can live in two ways: he can live from his periphery, or he can live from his center. The periphery belongs to the ego and the center belongs to the being. If you live from the ego, you are always related with the other. The periphery is related with the other.

Whatsoever you do is not an action, it is always a reaction. You do it in response to something done to you. From the periphery there is no action – everything is a reaction; nothing comes from your center. In a way, you are just a slave of the circumstances. You are not doing anything; rather, you are being forced to do. From the center the situation changes diametrically: from the center you begin to act. For the first time you begin to exist not as a relata but in your own right. […]

The moment you begin to act from the center, every act is total, atomic. It is there and then it is not there. You are completely free from it. Then you can move with no burden, unburdened. And only then can you live in the new moment that is always there – by coming to it fresh.

But you can come to it fresh only when there is no past to be carried. And you will have to carry the past if it is unfinished. The mind has a tendency to finish everything. If it is unfinished, then it has to be carried. If something has remained unfinished during the day, then you will dream about it in the night – because the mind has a tendency to finish everything. The moment it is finished, the mind is unburdened from it. Unless it is finished, the mind is bound to come to it again and again.

Whatsoever you are doing – your love, your sex, your friendship – everything is unfinished. And you cannot make it total if you remain on the periphery. So how to be centered in oneself? How to attain this centering so that you are not on the periphery? Witnessing is the technique.

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 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. […]

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.

[…]

If you become dead to your past, totally dead, then you can only witness. What else can you do?

Witnessing means becoming dead to your past, memory, thought, everything. Then in the present moment, what can you do? You can only witness. No judgement is possible. Judgement is possible only against past experiences. No evaluation is possible; evaluation is possible only against past evaluations. No thinking is possible; thinking is possible only if the past is there, brought into the present. So what can you do? You can witness.

In the old Sanskrit literature, the Teacher is defined as the death acharya mrityuh. The Teacher is defined as death! In the Katha Upanishad, Nachiketa is sent to Yama, the god of death, to be taught.

And when Yama, the death god, offers many, many allurements to Nachiketa – “Take this, take the kingdom, take so much wealth, so many horses, so many elephants, this and this,” a long list of things – Nachiketa says, “I have come to learn what death is, because unless I know what death is, I cannot know what life is.”

So a Teacher was known in the old days as a person who can become a death to the disciple – who can give death, who can help you to die so that you can be reborn.

Nicodemus asked Jesus, “How can I attain to the Kingdom of God?”

Jesus said, “Unless you die first, nothing can be attained. Unless you are reborn, nothing can be attained.”

And this being reborn is not an event, it is a continuous process. One has to be reborn every moment. It is not that you are reborn once and then it is okay and finished. Life is a continuous birth, and death is also continuous. You have to die once because you have not lived at all. If you live, then you will have to die every moment. Die every moment to the past whatsoever it has been, a heaven or a hell. Whatsoever – die to it and be fresh and young and reborn into the moment.

Witness now! You can only witness now if you are fresh.

This sutra says:

To be established in one’s own witnessing nature is akshat – the unpolished and unbroken rice used for the worship.

This Upanishad is giving deeper meaning to every symbol of worship. Akshat – unpolished rice – is used in worship. What is akshat? The word is very meaningful. But translated into English it becomes just an ordinary thing. Akshat means “that which has not been penetrated.” Akshat means “virgin.” We say akshatkanya – virgin. Akshat means virgin, unpenetrated, and the unpolished rice is used just as a symbol – virgin, fresh, raw. But the word akshat means unpenetrated. What is akshat in you, what has not been penetrated ever? That is your witnessing nature.

Everything has been corrupted; only one thing in you remains uncorrupted. Your body is corrupted, your mind is corrupted, your thinking, your emotions, everything is corrupted. Everything has been influenced, impressed, by the outside. Only one thing remains in you totally uncorrupted, untouched akshat – and that is your witnessing nature. The world cannot touch it. Your thoughts can be influenced, manipulated, but not your witnessing consciousness.

Your thoughts can be changed, you can be converted; you are being converted every moment.

Every influence is a converting influence, because either for or against you react. And even if you react against a particular influence, you have been converted, you have been manipulated. Every moment you are being manipulated by outside situations, impressions, influences. But one thing remains untouched, and that is your witnessing nature.

The sutra says, “It is your nature, it is you.” It is not something taught, it is not something constructed, it is not something given. It is you! When we say nature, it means it is you. You and it cannot be separated. So the last thing: witnessing nature, witnessing consciousness, is not something which has to be achieved. You have it already; otherwise, it cannot be said to be your nature.

A child is born. If no language is taught, then the child will not be able to know any language. It is not nature – it is nurture. If the child is taught nothing, he will know nothing; if he is taught Hinduism, he will be Hindu; if he is taught communism, he will be a communist. Whatsoever he is taught he will be. It is not his nature. So no one is born as a Hindu, no one is born as a Mohammedan. These are not natures – these are conditionings You are forced to be conditioned into a particular pattern.

So Hinduism is a habit, not nature. Mohammedanism is again a habit, not nature. By “habit” I mean something taught, something learned. You are not born with it.

Witnessing is not like that. You are born with it. Of course it is hidden. In the deepest depths of your being is the seed. Everything is taught except the witnessing nature. Knowledge is taught, but not knowing. A child is born with knowing, not with knowledge. He has the capacity to know – that’s why you can teach him – but that capacity belongs to him. You will go on conditioning. Many things will be taught, and he will learn many things – languages, religions, ideologies. He will be burdened; and the more burdened, the more experienced, the more he will have a mind. And the society will value it, respect it.

Mind is respected in the society because it is a social product. So whenever there is a brilliant mind – that means one who is efficient in accumulating – society appreciates, respects it. This mind created by society will be there, and this mind will go on growing. And you can die with this mind, burdened with this mind, without knowing the inner nature that you were born with. Witnessing, the effort towards it, means breaking this mind, creating a crack in this mind, to have a peek, a probe into nature – into your nature. You are born as an unknown witnessing energy. Then the society encrusts you, clothes you all around. That clothing is your mind, and if you are identified with this clothing then you will never be able to know that which you are, that which you always have been. And one can die without knowing oneself. That capacity is there. But in a way it has a beauty of its own also.

One has to throw the society from inside; one has to be free from society. And when I say that one has to be free from society, I don’t mean to be free from the outside society. You cannot be. Wherever you move, the outside society will be there. Even if you move to a forest, the trees and the animals will become your society. And when a monk, a hermit, moves to a forest and begins to live with animals, you say, “What beauty!” But he is again creating a society. When a hermit lives in the forest and begins to talk with trees, you say, “What a religious man!” But really he is again creating a society.

You cannot live without society as far as your outside world is concerned. You exist in society! But you can throw the society from inside, you can be free from society inside. And those who try to free themselves from the society which exists outside are just in a futile effort. They are in a futile effort – they cannot succeed. and they are deceiving themselves, because the real problem is not how to get away from the society which exists outside; the real problem is how not to be burdened inside by the society.

If there are no thoughts, if there are no memories, if there are no past burdens of experience, you are freed from society inside. You become virgin, pure, innocent. You are reborn. And then you know what your nature is, what your Tao is, what your dharma is. Dharma is translated again and again as “religion.” It is not; it is not religion. Dharma means nature; dharma means that which you are already – your essence.

Two words will be useful to understand: Gurdjieff uses these two words – “essence” and “personality.” Essence is your nature and personality is the construct, the social structure given to you. We are all personalities, unaware, completely unaware of the essence. This sutra saying “witnessing nature” means essence – the essential you. So witnessing is not something which you achieve; it is not something like an attainment. Rather, it is a discovery, an uncovering. Something is there which you have forgotten – you uncover it. So Gurdjieff never uses the word “witnessing”; rather, he uses “remembering.”

Kabir, Nanak, they also use “remembering” – surati. Surati means remembering. Surati is smriti – remembering. Nanak, Kabir or Gurdjieff, they use the word “remembering” only because, really, your essence is not a new thing to be achieved – it is already there. You have only to remember it; you have only to become aware of something which is already present. But you cannot be aware of it if you are crowded by thoughts, if you are lost in the crowd of thoughts.

The sky is there – but when there are clouds, dark clouds all over, you cannot see the sky. Clouds are just incidental. They are now, they were not before, and they will not be again. They come and go, and the sky remains always. And the sky is akshat; no cloud can corrupt it. The sky remains virgin, pure, innocent. No cloud can corrupt it. Clouds come and go, but the sky is that which is always – unperturbed, untouched, just an inner space, an inner sky is there. That is called your nature.

Societies will come and go. You will take birth and you will die, and many lives will come and go, and many, many clouds will pass through you. But the inner sky – akshat – remains uncorrupted, virgin. But you can become identified with clouds. You can begin to feel that “I am the clouds.”

Everyone is identified with his own thoughts which are nothing more than clouds. You say, “my thought,” and if someone attacks your thought, you never feel that your thought is being attacked – you are being attacked. The sky is fighting – fighting for clouds because some cloud has been attacked. The sky feels, “I am attacked”! The sky was there when there was no cloud, the sky will be there when there is no cloud. Clouds add nothing to the sky. And when clouds are no more, nothing is lost. The sky remains itself totally.

This is the nature – the inner sky, the inner space. One uncovers it, discovers it, through witnessing.

Witnessing is the basic, essential thing. It can be used in many, many techniques.

In the Chinese Taoist tradition, they have a method known as “Tai-Chi.” It is a method of centering, a method of witnessing. They say do whatsoever but remain conscious of the center at the navel. Walking, be conscious of the center at the navel. Eating, be conscious of the center at the navel. Fighting, be conscious of the center at the navel. Do whatsoever you are doing but remain conscious of one thing: that you are centered in the navel. Again, if you are conscious of the navel, you cannot think. The moment you begin to think, you will not be conscious of the navel. This is a body technique.

Buddha uses breathing, breath; Taoists use hara. They call the center at the navel hara. That’s why Japanese suicide is known as hara-kiri. It means committing suicide remaining centered in the hara, so it is not suicide, it is not just suicide. They call it hara-kiri only if a person commits suicide remaining continuously aware of the center at the hara. Then it is not suicide at all – he is doing it so consciously. You cannot commit suicide so consciously. With you, suicide is committed only when you are so much disturbed that you have become absolutely unconscious.

Whether you use the hara or you use breathing, you must remain conscious. Krishnamurti says, “Remain conscious of your thought process.” Whether it is the process of breathing or the palpitation of the hara or the thought process, it makes no difference. The basic thing remains the same.

Remain conscious of your thought process. A thought arises: know that it has arisen. A thought is there: know that the thought is there. When the thought moves and goes out of existence, then know, witness that it has disappeared. Whenever a thought goes and another thought comes, there is a gap in between. Be conscious of the gap. Remain conscious of the thought process – a thought moving, a gap, again a thought. Be conscious!

Use thought as an object for your witnessing. It makes no difference: you can use breathing, you can use thought, you can use the hara – you can use anything. There are many methods, and each country has developed its own. And sometimes there is very much conflict about methods, but if you go deep, one thing is essential and that is witnessing, whatsoever the method may be. The difference is only of the body.

And Krishnamurti says, “I have no method,” but he has. This witnessing of the thought process is as much a method as the witnessing of breathing. You can witness breathing; you can witness the thought process. And then, then you can appreciate that if someone is using a rosary, he can witness it. Then there is no difference between witnessing the movement of the rosary or witnessing breathing or the thought process.

Sufis use dancing, dervish dancing. They use dancing as the method. You might have heard the name “whirling dervishes.” They move on their heels just like children move sometimes. If you move like that you will get dizzy – just moving on your heels, whirling. And they say, “Go on whirling, know that the body is whirling, and remain conscious. Inside, remain aware! Don’t get identified with the whirling body. The body is whirling – don’t get identified, remain conscious. Then the witnessing will happen.”

And I think that the Sufi method is more sudden than any, because to witness thought process is difficult, it is very subtle. To witness breathing is again difficult because breathing is a non-voluntary process. But whirling you are doing voluntarily. Dancing, whirling round and round and round, the mind gets dizzy. If you remain aware, suddenly you find a center. Then the body becomes a wheel and you become the hub, and the body goes on whirling and the center stands alone, untouched – akshat – uncorrupted. So there are hundreds and hundreds of methods, but the sole, the significant, the essential, the foundational thing in all of them, is witnessing.

This sutra says that unless you go to worship with a witnessing nature inside, your going is futile. Unpolished, raw rice will not do. That can be purchased, that is only a symbol, a symbolic thing. Unless you bring something unpolished, untouched by society, uncreated, from your own nature, your worship is just stupid, it is foolish. And you can go on worshipping, and you can go on using symbols without knowing what they mean.

Remember this word akshat – uncorrupted, fresh, virgin. What is virgin in you? Find it out and bring it to the Divine feet. Only that virginity can be used – only that virginity, that freshness, that constant youngness, can be used for worship.

This witnessing you can understand intellectually. It is not difficult. But that is the difficulty! If you understand it intellectually and think that the work is done – that is the difficulty. You can understand it. Then again it becomes a theory in the mind; then again it becomes a thought in the mind; then again you have made it a part of the accumulation. Then you can discuss it, you can philosophize about it, but then it is still a part of the mind – it is not virgin.

If I say something about witnessing, it goes into your mind, becomes part of your mind, but it is not from you; it has come from the outside. If you read this Upanishad and then you are impressed, convinced, and you say inside yourself, “Right, this is the thing,” it becomes a theory. It is not from you, it has come from outside. It is not akshat; it is not virgin. No theory can be virgin. No thought can be virgin. Every thought is borrowed. Thought can never be original – never! The very nature of it is borrowed. No one’s thought is original. It cannot be because language is not original, concepts are not original. You learn them.

Akshat means “the original” – that which you have not learned, the discovery within yourself of something which belongs to you, which is unique to you, individual to you, which has not been given to you.

So intellectual understanding won’t do. Practice it! Only then, someday, something explodes in you, and you become aware of a different realm of purity, innocence, bliss.

-Osho

From The Ultimate Alchemy, V.1, Discourse #15

Here you can listen to the discourse excerpt Established in One’s Own Witnessing Nature.

For a related post see Witnessing is Not a Mental Activity.

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.

Stilling the Mind vs. No-Mind – Osho

There has been a long misunderstanding about these two things: keeping the mind still and mindlessness. There have been many people who have thought that they are synonymous. They appear to be synonymous, but in reality, they are as far apart as two things can be, and there is no way to bridge them.

So first let us try to find the exact meanings of these two words because the whole of Ta Hui’s sutra this evening is concerned with the understanding of the difference.

The difference is very delicate. A man who is keeping his mind still and a man who has no mind will look exactly alike from the outside, because the man who is keeping his mind still is also silent. Underneath his silence there is great turmoil, but he is not allowing it to surface. He is in great control.

The man with no mind, or mindlessness, has nothing to control. He is just pure silence with nothing repressed, with nothing disciplined — just a pure empty sky.

Surfaces can be very deceptive. One has to be very alert about appearances, because they both look the same from the outside — both are silent. The problem would not have arisen if the still mind was not easy to achieve. It is easy to achieve. Mindlessness is not so easy to achieve; it is not cheap; it is the greatest treasure in the world.

Mind can play the game of being silent; it can play the game of being without any thoughts, any emotions, but they are just repressed, fully alive, ready to jump out any moment. The so-called religions and their saints have fallen into the fallacy of stilling the mind. If you go on sitting silently, trying to control your thoughts, not allowing your emotions, not allowing any movement within you, slowly, slowly it will become your habit. This is the greatest deception in the world you can give to yourself, because everything is exactly the same, nothing has changed, but it appears as if you have gone through a transformation.

The state of no-mind or mindlessness is just the opposite of stilling the mind — it is getting beyond the mind. It is creating such a distance between yourself and the mind that the mind becomes the farthest star, millions of light years away, and you are just a watcher. When the mind is stilled, you are the controller. When the mind is not, you are the watcher. These are the distinguishing marks.

When you are controlling something, you are in tension; you cannot be without tension because that which is controlled is continuously trying to revolt against you, that which is enslaved wants freedom. Your mind sooner or later will explode with vengeance. […]

The process of controlling and repressing and disciplining is taught by all the religions, and because of their fallacious teaching, humanity has not moved a single inch — it remains barbarous. Any moment people start killing each other. It does not take a single moment to lose themselves; they forget completely that they are human beings — and something much more — something better is expected of them. There have been very few people who have been able to avoid this deception of controlling mind and believing that they have attained mindlessness.

To attain mindlessness a totally different process in involved: I call it the ultimate alchemy. It consists only of a single element — that of watchfulness.

Gautam Buddha is passing through a town when a fly comes and sits on his forehead. He is talking to his companion, Ananda, and he just goes on talking and moves his hand to throw off the fly. Then suddenly he recognizes that his movement of the hand has been unconscious, mechanical. Because he was talking consciously to Ananda, the hand moved the fly mechanically. He stops and although now there is no fly, he moves his hand again consciously.

Ananda says, “What are you doing? The fly has gone away . . .”

Gautam Buddha says, “The fly has gone away . . . but I have committed a sin, because I did it in unconsciousness.”

The English word “sin” is used only by Gautam Buddha in its right meaning. The word “sin” originates in the roots which mean forgetfulness, unawareness, unwatchfulness, doing things mechanically — and our whole life is almost mechanical. We go on doing things from morning to evening, from evening to morning, like robots.

A man who wants to enter into the world of mindlessness has to learn only one thing — a single step and the journey is over. That single step is to do everything watchfully. You move your hand watchfully; you open your eyes watchfully; you walk, you take your steps alert, aware; you eat, you drink, but never allow mechanicalness to take possession over you. This is the only alchemical secret of transformation.

A man who can do everything fully consciously becomes a luminous phenomenon. He is all light, and his whole life is full of fragrance and flowers. The mechanical man lives in dark holes, dirty holes. He does not know the world of light; he is like a blind man. The man of watchfulness is really the man who has eyes.

– Osho

From The Great Zen Master Ta Hui, Discourse #28

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 Royal Way – Osho

The belief in the myth of change is the most dangerous kind of belief. Man has suffered much from it – much more than from any other kind of belief. The myth of change – that something better is possible, that man can improve upon himself, that there is some place to go to, that there is somebody to be, and that there is some kind of utopia – has corrupted human mind infinitely down the centuries. It has been a constant poisoning.

Man is already there. Man has been all along that which he wants to be. Man need not change in order to be. All that is needed is an understanding, an awareness – not a change. Becoming is never going to give you being. Through becoming you will remain constantly in anguish, in tension – because becoming means that the goal is somewhere else, that the goal is never here, never now, that the goal is far away. You have to strive for it and your whole life is wasted in striving. And you can go on striving and you will not find it because the goal is here and now, and you are looking then and there.

Your being is in the present, and all ideas of becoming are projections into the future. By projecting into the future, you go on missing the present. That is a way of escaping from the reality. The idea that you have to become something is the idea that takes you away from your real being, from your authentic being. You are already that – that’s why I say the myth of change is one of the most dangerous myths.

It has two dimensions to it. One is political, the other is religious.

The political dimension is that the society can be improved, that revolution can help, that there is a utopia that can be realized. Because of this, politicians have been able to torture, to murder, to exploit, to oppress. And people have suffered in the hope that revolution is going to happen. That revolution never happens. Revolutions come and go and society remains as it has always been.

Hitlers, Stalins, Maos, can exploit people for their own sake. And if you want to get to the utopia, to the wonderland, to paradise, you obviously have to pay for it. This is the secular dimension of the myth – that something better is possible. Right now it is not there, but some day it can be – you have to sacrifice for it. Millions of people were killed in Soviet Russia, tortured inhumanly, for their own good. And logic says that if you want to have a better society, who is going to pay for it? You are going to pay for it, naturally. So the people cannot even revolt, they cannot even resist. If they resist, they look like enemies of the revolution. And the myth is so deep-rooted in the mind that they accept all kinds of humiliations in the hope that maybe if they cannot live in a golden age, their children will. This is the secular direction of the same neurosis.

The religious dimension is that you can have a better future – if not in this life, then in the next. Of course, you have to sacrifice. If you sacrifice the present, you will have the future.

That future never comes. The future in itself cannot come. The tomorrow is not possible, it is always today. It is always the present that is there. The future is just in the mind, in the imagination. It is a dream; it is not part of reality.

The political myth has been taken up by the sadists – those who want to torture others; and the religious myth has been taken up by the masochists – those who want to torture themselves. Torture yourself. Fast. Don’t sleep. Don’t do this. Don’t do that. This is the whole secret of the so-called ascetic attitude towards life: torture yourself. And naturally, your body is helpless, your body is defenseless. It cannot protest. It cannot go against you.

There is a possibility that people may revolt against the politicians, but what is the possibility that your body may revolt against you? There is no possibility. The body is very innocent, helpless. You can go on torturing it and you can go on feeling that you have immense power because you can torture it. You can go on killing it, and feel powerful. And you can attain to a great ego.

There are two kinds of people in the world: the sadists and the masochists. Sadists are those whose enjoyment consists of torturing others, and masochists are those whose enjoyment consists of torturing themselves – but it is the same violence, it is the same aggression. The sadist throws it on somebody else; the masochist turns it upon himself. Because the sadist throws it on others, sooner or later they will revolt. But when the masochist throws it upon himself there is nobody to revolt.

In fact, all revolutionaries; once they are in power, by and by lose respect. Sooner or later they are dethroned; sooner or later their power is destroyed; sooner or later they are thought to be criminals. Your whole history consists of these criminals. Your history is not the history of humanity because it is not the history of humanness. How can it be the history of humanity? It is not the history of humanity; it is only the history of politics, political conflicts, struggles, wars.

It is as if you write the history of robbers and murderers and you call it the history of humanity. The revolutionaries are great murderers, they are no ordinary murderers – otherwise they would have been in the jail or sentenced to death. They are powerful people. They possess power. Until their power goes, they are worshipped like God. But their power goes sooner or later. A day comes when Hitler is no longer honored; he becomes an ugly dirty name. A day comes when Stalin is no longer honored. Just the reverse happens.

But with the other dimension, the religious dimension, of the myth – the ascetic, the self-torturer, the masochist – people never come to know their reality because they never torture anybody else. They torture only themselves. And people go on respecting them. People respect them very much because they are not harmful to anybody except to themselves. That is their business. The ascetics have always been worshipped. But ascetism is a kind of neurosis; it is not normal.

To eat too much is abnormal; to fast is also abnormal. The right amount of food is normality. To be in the middle is to be normal. To be exactly in the middle is to be healthy and whole and holy.

If you go to one extreme, you become a politician. If you go to the other extreme, you become a religious fanatic, an ascetic. Both have missed balance.

So the first thing to be understood is that the religion that we are creating here – and it has to be created again and again because it becomes corrupted again and again – the religion that we are invoking here is not political and is not in the ordinary sense even religious. It is neither sadistic nor masochistic. It is normal. It is to be in the middle.

And what is the way to be in the middle? The way to be in the middle is to be in the world but not to be of it. To be in the middle means to live in the world but not to allow the world to live in you. To be exactly in the middle and to be balanced means you are a witness to all that happens to you. Witnessing is the only foundation for a real authentic religion. Whatsoever is, has to be witnessed – joyfully, ecstatically. Nothing has to be denied and rejected. All denial, all rejection, will keep you in limits and you will remain in conflict. Everything has to be accepted as it is.

And you have to be a watcher. Pleasure comes – watch. Pain comes – watch. Neither be disturbed by pleasure nor be disturbed by pain. Let your calm remain unperturbed. Let your silence, your tranquility, remain undisturbed. Pain will come and go and pleasure will come and go. Success will come and go and failure will come and go. And soon you will come to understand the point that it is only you who remains. That is eternal. This witnessing is eternal.

The contents that flow in the consciousness are temporary. One moment they are there, another moment they are gone. Don’t be worried about them; don’t be either in favor of them or against them. Don’t try to possess them; don’t hold onto them, because they are going to go. They have to go. It is the very nature of things that they cannot be permanent.

Something pleasant is happening. It cannot be permanent. It will have to go. And following it, something unpleasant is already getting ready to happen. It is the rhythm of life – day and night, life and death, summer and winter. The wheel goes on moving.

Don’t hold on and don’t try to make something very, very permanent. It is not possible. The more you try, the more frustrated you will become, because it cannot be done. And when it cannot be done, you feel defeated. You feel defeated because you have not understood one simple thing: nothing can be static. Life is a flux. Only one thing is eternally there and that is your consciousness, that innermost watcher.

Sufis call it ’the watcher on the hills’. The valleys go on changing but the watcher remains on the top of the hill. Sometimes the valley is dark and sometimes the valley is light and sometimes there is dancing and singing and sometimes there is weeping and crying – and the watcher sits on the hill-top and just goes on watching.

By and by the content of consciousness does not matter only consciousness becomes significant. That is the essential foundation of all true religion. And this is the understanding of the Sufis.

Before we enter into this small parable today; let me tell you that there are four ways to approach truth, to be connected with truth.

The first is known in the East as karma yoga – the way of action. Man has three dimensions in him: action, knowing, feeling; so three ways use these three directions: action, knowing feeling.

You can act, and you can act with total absorption, and you can offer your act to God. You can act without becoming a doer. That is the first way – karma yoga: being in action without being a doer. You let God do. You let God be in you. You efface yourself.

In this, the path of action, consciousness changes the content. These two things have to be understood: consciousness and content. This is all that your life consists of. There is something which is the knower in you and something which is the known. For example, you are listening to me. Now two things are there: whatsoever I am saying will be the content, and whatsoever you are inside, listening, watching, that is the consciousness. You are looking at me. Then my figure in your eyes is the content and you, who are looking at that figure in the eye, are consciousness – the object and the subject.

On the path of action, consciousness changes the content. That is what action is. You see a rock. Somebody may stumble upon it – because it is getting dark, night is falling. So you remove the rock from the path. This is action. What have you done? Consciousness has changed the content. On the path of action, content is important and has to be changed. If somebody is ill and you go and serve him and you give him medicine, you are changing the content. If somebody has fallen in the river and is drowning, you jump in and you save him from drowning. You have changed the content.

Action is content-directed. Action is will – something has to be done. Of course, if the will remains ego-oriented, then you will not be religious. You will be a great doer, but not religious. And your path will be of action but not towards God. When you allow God to become your will, when you say, ‘Let thy will be mine,’ when you surrender your will to the feet of god and his will starts flowing through you, then it is the path of action – karma yoga.

The goal of karma yoga is freedom, moksha – to change the contents so much that nothing antagonistic is left there; nothing harmful is left there; to change the content according to your heart’s desire, so that you can be free of limitations. This is the path of Jainism, yoga, and all action-oriented philosophies.

The second path is the path of knowledge, knowing – gyana yoga. On the second path consciousness is changed by the content. On the first, content is changed by consciousness; on the second it is just the reverse – consciousness is changed by the content.

On the path of knowledge you simply try to see what is the case – whatsoever it is. That’s what Krishnamurti goes on teaching. That is the purest path of knowing. There is nothing to be done.

You have just to attain to clarity, to see what is the case. You have just to see that which is. You are not to do anything. You have simply to drop your prejudices and you have to drop your concepts, notions, which can interfere with reality, which can interpret reality, which can color reality. You have to drop all that you carry in your mind as a priori notions – and then let the reality be there. Whatsoever it is, you just see it. And that changes you.

To know the real is to be transformed. Knowing the real as the real, you cannot act in any other way than the way of reality. Once you have known the reality, reality starts changing you. Consciousness is changed by the content.

The goal of the path of knowledge is truth. The goal of karma yoga, the path of action or will, was freedom. The goal of the path of knowing – Vedanta, Hinduism, Sankhya, and other paths of knowing, Ashtavakra, Krishnamurti – is truth, Brahman. Thou art that. Let that be revealed, then you become that. Once you know that, you become that. By knowing God, one becomes God. Thou art that – that is the most essential phenomenon on the second path.

The third is bhakti yoga – the way of feeling. Love is the goal. Consciousness changes the content and the content changes consciousness. The change is mutual. The lover changes the beloved, the beloved changes the lover. On the path of will, consciousness changes content, on the path of knowing, content changes consciousness; on the path of feeling, both interact, both affect each other. The change is mutual. That’s why the path of feeling is more whole. The first path is half, the second path also half, but the path of love is more round, more whole, because it has both in it.

Vaishnavas, Christianity, Islam, and other paths; Ramanuja, Vallabha, and other devotees – they say that subject and object are not separate. So if one changes the other, then something will remain unbalanced. Let both change each other. Let both meet and merge into each other, let there be a unity. As man and woman meet and merge into each other, let there be a unity. As man and woman meet and there is great joy, let there be an orgasm between consciousness and content, between you and reality, between that and thou. Let it not be only a knowing, let it not be only partial – let it be total.

These are the three ordinary paths. Sufism is the fourth. One of the greatest Sufis of this age was George Gurdjieff. His disciple, P. D. Ouspensky, has written a book called The Fourth Way. It is very symbolic.

What is this fourth way? If it is neither of action, nor of knowing, nor of feeling – because these are the three faculties – then what is this fourth way? The fourth way is the way of transcendence. In India this is called raja yoga – the royal path, the fourth way. Neither consciousness changes the content, nor the content changes consciousness. Nothing changes nothing. All is as it is with no change. Content is there, consciousness is here, and no change is happening. No effort to change is there.

This is what I mean by being. With all the three paths something remains in the mind that has to be done. With the fourth, all becoming disappears. You simply accept whatsoever is. In that acceptance is transcendence. In that very acceptance you go beyond. You remain just a witness.

You are no longer doing anything here, you are just-being here.

A goal is not possible with the fourth way. There is no goal. With the first, the goal is freedom; with the second, truth; with the third, love. With the fourth there is no goal. Zen and Sufism belong to the fourth. That’s why Zen people say ‘the pathless path, the gateless gate’ – because there is no goal. The goal-less goal. We are not going anywhere. We are not striving for anything. All that is needed is already here. It has been here all along. You have just to be silent and see. There is no need to change anything. With the fourth, the myth of change disappears.

And when there is no need to change, joy explodes – because the energy that gets involved in changing things is no longer involved anywhere; it is released. That released energy is what is called joy.

Sometimes it happens to you too, unknowingly. Sometimes sitting alone, doing nothing, you feel something happen. You cannot believe what it is. You cannot even trust what it is. It is so incredibly new, so unknown. It happens to everybody – in rare moments, for no reason at all. You cannot figure it out; you cannot reckon why it has happened.

You have been lying in your bathtub and suddenly something happens. The mind is not rushing in its usual way; the body is relaxed in the hot water. You are not doing anything; you are just being there. Suddenly it comes – the silence of the house, the birds singing outside, the children playing in the street. All is there as it has been, but with a new quality. There is great restfulness, a relaxation. Something in you is no longer striving for anything. You are not goal-oriented, you are just herenow.

If you start thinking about what it is, you miss it immediately. If you start trying to get hold of it again, you will never get hold of it again. It comes when it comes. It comes when the right situation is there. But you cannot create that right situation. If you try to create it, you will fall into one of the first three ways. If you try to change the content, you will become a follower of the path of action. If you try to change your consciousness through the content, you will become a follower of the second path – the path of knowledge. If you try to make both meet and mingle and merge, then you will become a follower of the third path.

But if you don’t do anything – not willing, not knowing, not feeling – if you just relax, then there is witnessing. Witnessing is not knowing; witnessing is totally different. In fact, it cannot be said that you are witnessing. You are not doing anything – not even witnessing. You are just there. Things are happening. Suddenly a bird starts singing outside and you hear it – because you are there, you hear it. There is no effort to hear it, there is no deliberate concentration for it.

Just the other day I came across a Shankhya sutra of immense beauty: Dhyanam Nirvishayam Manah – that’s how Shankhya sutras define dhyana. Meditation is mind without thoughts, without feelings, without will. Meditation is consciousness without any striving. Dhyanam Nirvishayam Manah. There is no longing for any object. You are not striving for anything. Then you are in dhyana, then you are in meditation. You are not doing anything; on no plane are you doing anything. All doing has simply disappeared. There is utter silence inside you, and absolute rest.

Let this word ‘rest’ be remembered by you; relaxation. You cannot do it, remember. How can you do it? If you do it you cannot relax, because then relaxation becomes a goal and you become a doer. You can only understand it. You can only allow it to happen; you cannot do it, you cannot force it. It has nothing to do with your doing. You can only understand how it happens and you can remain in that understanding. And it comes.

Dhyanam Nirvishayam Manah. When the mind is, with no desire, no object, no goal, not going anywhere, then how can it be tense? It is not a state of concentration. It is not concentration at all because concentration will need striving; concentration is a kind of tension. It is not even attention, because attention is also a kind of tension.

The Encyclopedia Britannica defines the word ’meditation’ as concentration. That is absolutely wrong. Meditation is not concentration. Concentration means mind striving, forcing, willing, trying to do something. Putting one’s whole energy into one direction – that’s what concentration means. Meditation means you are not putting your energy into any direction; it is simply overflowing. It is not going in any particular direction; it is simply overflowing like a fragrance, a fragrance overflowing from a flower, unaddressed – neither to the north nor to the south. It is not going anywhere, or, it is going everywhere. Wherever the winds will take it, it is ready to go. It is utterly relaxed.

This moment happens sometimes to you. I would like you to remember that it is not something rare that happens only to religious people. It happens in ordinary life too but you don’t take note of it. You are afraid of it.

Just a few days ago, I received a letter from a woman. She had been here, and then she went home. For six months she was trying and trying to meditate and it did not happen according to her idea of meditation. She must have had some desire about what it should be like. She must have had some expectations, and it was not happening.

She has written a letter to say that one day she was just sitting in the room. There was nothing to do. The husband had gone to the office; the children had gone to school; the house was empty. She was just sitting, not doing anything; there was no desire to do. She was just sitting in the chair with closed eyes – and it happened. It was suddenly there, with all its benedictions. But she became frightened. She became frightened because when it happened suddenly a fear came to her – because it was there, meditation was there, but she was not there. That became a great fear and she simply pulled herself out of it. It felt as if she was disappearing.

Yes, it happens. Your ego cannot exist there. Your ego is not possible there. Your ego is nothing but all your tensions together. Your ego is nothing but a bundle of past tensions, of present tensions, and of future tensions. When you are non-tense, the ego simply falls to the ground in pieces.

She became afraid. For six months she had been trying to meditate and nothing was happening, and then one day it happened. It came while she was completely unaware of it. She was taken aback. It was there. And she had been provoking it and desiring and asking and praying, and it had not come. And then it came. But she missed. It was there but she became frightened. It was too much. She felt as if she might disappear into it and might not be able to come out of it. She pulled herself out of it. Now she writes that she is crying and weeping, and wants it back.

Now this wanting it back won’t help – because it came that day without any wanting. Without any idea of what was going to happen, suddenly it came. It always comes like sudden lightning.

This is the fourth way, that’s why it is called raja yoga – the royal path. The king is not supposed to do anything. Servants do. The king is not supposed to do anything. He simply sits on his throne and things happen. There are so many people to do it. That’s why it is called raja yoga – the path of the king. The other three are ordinary; the fourth is really exceptional. The king is not expected to do anything; he simply sits there relaxed. That’s what we mean by one who is a king. Doing has disappeared, knowing has disappeared, feeling has disappeared – the king is utterly relaxed. In that relaxation it happens.

Sufi and Zen are raja yogas – the royal paths. Neither consciousness changes the content nor the content changes consciousness. This is the fundamental principle: nothing changes, there is no change happening. Things are. The flower is there and you are there. You don’t change the flower and the flower does not change you. Both exist together. It is existence with no motive.

Zen people call it nirvana, the goal, the no-goal – nirvana. One simply ceases to be. The word ‘nirvana’ is beautiful. It means: as if somebody has blown out a candle. Just a few minutes before it was there, the lamp was burning bright, and then you blew it out. Now the flame has disappeared into the infinity. It has become part of the cosmos. You cannot find it. You cannot trace where it has gone, where it is. It has simply disappeared.

There is a Sufi parable.

A Sufi mystic was entering a village and he came across a small boy who was carrying a lit candle. The boy was going to the mosque. The night was coming and the boy was going to the mosque to put the candle there – as an act of worship.

The mystic saw the boy, the innocent boy, his face lighted by the light of the candle. The mystic asked the boy, ‘Have you yourself lighted the candle?’ And the boy said, ‘Yes, sir.’ The mystic jokingly asked, ‘Then you must have seen from where the flame comes. Can you tell me from where the flame comes?’ The boy laughed and blew out the candle and said, ‘Now you have seen it going. Can you tell me where it has gone?’

Nobody knows from where it comes and nobody knows to where it goes. It comes out of nothingness or out of all – which means the same – and it goes back into nothingness or into the all – which is the same. That is nirvana.

Sufis have the word for it – Fana. It means exactly the same. One is utterly lost.

There is no need to do anything on the path of will or on the path of knowledge or on the path of feeling. Nothing is needed to be done – because if you do something you will remain, you will persist a little. Something of the ego may linger on. No change, no improvement, no effort to make you better is needed – just be.

Mohammed says: ‘Be in this world as a stranger or as a passer-by.’ Be in this world but don’t be of it. Be in this world but don’t allow the world to be in you. ‘Be for this world as if thou were to live a thousand years, and for the next as if thou were to die tomorrow.’ Live this moment as if you are going to live forever and yet be mindful that the next moment may not come. So live totally, and yet remain a witness. Be involved in it, but still keep yourself like a watcher on the hill.

– Osho

Excerpt from: Sufis: The People of the Path, Vol. 2, Discourse #11

Here you can listen to the discourse excerpt The Royal Way.

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.

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