Witnessing Without a Center

Perhaps this can be helpful to someone. I have noticed recently that when I watch thoughts (content) there is a container (me). But when I watch the activity (not content), there is only witnessing.

This is important because that means that as long as I am engaging in the content the “me” remains. And if I take one step back and watch the movement, witnessing is, without a center. And this witnessing without a center is delicious.

This “take one step back” is really a misnomer. It is not a question of doing anything but simply “not doing.” Engaging in the content is “doing.” To watch without either grasping or rejecting is not doing and it is by watching without engagement that one finds oneself first witnessing the movement without content and when that movement is also witnessed without engagement, then one is Not, and only awareness Is.

-purushottama

The Essence of Buddha Dharma – Osho

What is the essence of Buddha Dharma – The religion of the Buddha? 

Mouna,

Yoka says:

If you reach the Zen of Buddha, at that very moment you accomplish everything. 

In your dream there are many pathways, but when you wake up, they are reduced to nothing. Neither error, nor happiness, nor loss, nor gain. 

Do not try to find anything in the essence of your being. It is a long time since you wiped the dust from your mirror, now it is time for you to see its brilliancy perfectly. 

Who can not-think, all is his. If you practice charity in order to become Buddha when will you succeed? Never – A thousand times never. 

Drink and eat according to your true nature. All things in the universe are impermanent, and therefore all existence is void. That is the whole understanding of Buddha.

This is the essence of Buddha Dharma, the religion of the Buddha. First: it is not a philosophy that you can understand intellectually; you have to become a Buddha to know it. Hence Yoka says: 

If you reach the Zen of Buddha – the state of the Buddha – at that very moment you accomplish everything.

Nothing is missing when you reach the ultimate state of awakening; all is fulfilled, you are utterly contented. Life is known for the first time as a great significance, as a great dance, a celebration. Life is known for the first time as absolutely perfect. There is no complaint, no desire, no hankering for things to be other than they are. One is simply contented, totally contented. All desiring disappears.

And what is the state of Buddha? What is this “Zen of Buddha” Yoka is talking about? It is the state of no-mind. Hence Yoka says:

Who can not-think, all is his.

The greatest thing in life to experience is a state of no-thought. The greatest art of life is to be able to be without mind. Even if it happens for a single moment – just a glimpse – you have reached the beyond and you have crossed the point of no-return.

Don’t go on thinking about it – what it is. By thinking you will go on missing it. Thinking is the sure way of missing the Buddha Dharma; non-thinking is the way to achieve it. It is your own nature!

Buddha does not talk about some great mysteries, hidden secrets, esoteric knowledge. He does not believe in mythology; he is not an occultist. He is a very simple man, very ordinary. He believes in the ordinary existence. He says your day-to-day life is all there is. If you can live it joyfully, silently, understandingly, watchfully, there is nothing else to be done. Your very ordinary life starts becoming extraordinary. 

Drink and eat according to your true nature.

Just remember: don’t distort your nature, remain true to your nature. Listen to your own nature and follow it. Don’t follow anybody else.

Buddha says, “Even if you meet me on the way, kill me immediately.” He is saying: Don’t follow me, just take the hints. Try to understand, imbibe the spirit. Feel my presence and then go on your way. Live according to your own light, howsoever small it is; but if it is yours and you live according to it, it will go on growing.

Buddha says, “Be a light unto yourself.” That is his greatest message. Nobody else in the whole world, in the whole history of humanity, has been so respectful towards others as Gautam the Buddha. “Be a light unto yourself.”

Buddhas only point the way – fingers pointing to the moon. You have to follow, and you have to follow according to your nature. You have to be silent, quiet, so you can listen to the still small voice within you, and then follow it. Wherever it leads it is good. Go in deep trust, following your own voice.  Be spontaneous, natural, ordinary. This is the way of being extraordinary. Be ordinary but aware, and the ordinary becomes the sacred. 

All things in the universe are impermanent

So don’t be worried. All things are impermanent: pleasure and pain, friendship and enmity, poverty and richness, success and failure, birth and death. All is in a flux, all is impermanent, so why be worried? Everything goes on changing. Don’t cling – clinging brings misery, clinging shows your misunderstanding. The moment you cling to something you are living with the idea that it can be permanent. Nothing can be permanent, and nothing can be done about it. It is just the nature of things to be impermanent.

You are trying to catch hold of rainbows. They are beautiful, but you cannot catch hold of them – one moment they are there and another moment they are gone. So don’t cling to anything because everything is impermanent. And don’t desire anything because even if you get it, you will lose it. If you don’t get it, you will be frustrated. If you get it and lose it, you will be frustrated. Either way you will be in misery, you are inviting misery. So don’t desire anything and don’t cling to anything.

Whatsoever comes, accept it. Buddha calls it tathata, suchness. Just accept it, live through it silently, without being disturbed by it. Misery comes, it will go. Happiness comes, it will go. Everything passes away, nothing abides, so there is nothing to worry about.

Go on passing through all kinds of experiences, and then you will know that one can pass through the world uncontaminated, uncorrupted. One can live in the palaces without clinging, then he is a sannyasin; and one can live in a hut and can cling to the hut, then he is not a sannyasin.

That’s why I don’t tell you to renounce the world, I simply say: Be watchful. That is the essence of Buddha’s message.

People ask me, “But Buddha renounced the world. Why did he renounce?” He renounced when he was not a Buddha. He renounced when he was as ignorant as anybody else. He renounced in ignorance.

When he attained the truth, when he experienced the truth and came back home, his wife asked him only one question. “Just tell me one thing,” she asked. ”Whatsoever you have attained… I can see you are a transformed being. You have become luminous, you are no longer the same person. The old is gone, you are reborn. It is so clear to me – even a blind person like me can see it. But just answer me one question. Whatsoever you have attained, was it not possible to attain it living here with me in this palace?”

And the story is: Buddha remained silent, looking downwards. The wife was right. He didn’t say anything.

In the East, not saying anything is thought to be a sign of agreement: Mounam sammati lakshanam. ”To be silent means I agree with you.” It says more than Buddha saying yes. His silence says more, it is more pregnant with meaning.

He immediately felt it: “She is right.” Whatsoever he had attained could have been attained anywhere. There was no need to go into the jungle.

There is no need for you to go anywhere. Wherever you are you can assert your Buddhahood, you can become awakened.

The essence is to slip out of the mind, to get out of the mind. The mind is the world. The mind is full of desires, full of clingings, attachments, longings. Get out of the mind! Create a little distance between you and the mind. Be a watcher, a watcher on the hills, and you will be surprised: as you watch the mind, the distance becomes bigger and bigger. As you watch the mind, as you become more and more established in watching, the mind recedes farther and farther away. One day it happens: you cannot hear the chatter of the mind; it is no longer there. It is simply, absolutely silent. In that silence, truth descends in you. In that silence, you encounter yourself, you encounter your innermost core. And that is the innermost core of the whole existence. Your being is the being of all.

We are separate as minds, as bodies, but not as consciousness. In consciousness we meet, we are one. That consciousness is God. That meeting, that oneness where all differences dissolve, where we are no longer separate ice cubes, where we have melted and disappeared into the universal, Buddha calls nirvana. The word is beautiful; it means cessation of the ego. When the ego ceases you are God, you are a Buddha, you are a Christ. It is the ego that is giving you a limitation. It is the ego that is making you live in a prison. Get out of the ego! And nobody is preventing you – it is your own clinging, it is your own attachment. You have become too attached to your chains, you have become too attached to your prison cell. You think it is your home, and it is not. Come out of it! Wake up!

To be awake is to be a Buddha. And Yoka is right.

If you reach the Zen of Buddha – the state of Buddha – at that very moment you accomplish everything.

-Osho

Excerpt from Walking in Zen, Sitting in Zen, Chapter Three

Copyright© OSHO International Foundation

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

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Self Knowledge and Self Realization – Nisargadatta Maharaj

When we concentrate our attention on the origin of thought, the thought process itself comes to an end; there is a hiatus, which is pleasant, and again the process starts. Turning from the external world and enjoying the objectless bliss, the mind feels that the world of objects is not for it. Prior to this experience the un-satiating sense enjoyments constantly challenged the mind to satisfy them, but from the inward turn onwards its interest in them begins to fade. Once the internal bliss is enjoyed, the external happiness loses its charm. One who has tasted the inward bliss is naturally loving and free from envy, contented and happy with others’ prosperity, friendly and innocent and free from deceit. He is full of the mystery and wonder of the bliss. One who has realized the Self can never inflict pain on other.

-Nisargadatta Maharaj

From Self Knowledge and Self Realization, Chapter Three

Here you can download a PDF copy Self Knowledge and Self Realization.

See the False as False and Follow Your Nature – Osho

Truth is. It needs no effort on your part to invent it. Truth has to be discovered, not invented. And what is hindering us from discovering it? We have been taught many lies, mountains of lies. Those are the barriers which go on falsifying the truth, which do not allow our hearts to reflect that which is.

Truth is not a logical conclusion. Truth is existence, reality. It is already here — it has always been here. Only truth exists. Then why cannot we find it? How do we manage not to find it? Because from the very childhood we are taught falsities, prejudices, ideologies, religions, philosophies…all lead you astray.

Truth is not an idea. You need not be a Hindu to know it, or a Mohammedan, or a Christian. If you are a Hindu you will never know it; your very being a Hindu will keep you blind. What do we mean when we say, “I am a Hindu, or a Mohammedan, or a Jew”? We mean, “I have already got ideas about truth — ideas from the Bible or the Koran or the Gita, but I have got ideas already. I don’t know the truth, but I know much about it.” And that knowing much about it is the only problem that has to be solved.

Once you drop your ideas about truth you will be confronting it, within and without both. You will be facing it — because there is nothing else!

But the parents, the society, the state, the church, the educational system, they all depend on lies. As the child is born they start trapping it into lies. And the child is helpless. He cannot escape his parents, he is utterly dependent. You can exploit his dependence…and it has been exploited down the ages.

Nobody has been exploited so much as children — neither the proletariat nor women, nobody has been exploited so much and so deeply and so destructively as the innocent children. Because they are helpless and dependent they have to learn whatsoever you teach them. They have to imbibe all the falsehoods that you go on forcing upon them. It is a question of survival for them — they cannot survive without you. It is a question of life and death! They have to be Hindus, they have to be Mohammedans, they have to be Jainas, they have to be Buddhists, they have to be communists. Whatsoever you are interested in putting into their minds, you go on putting it in.

Instead of making them more alert, more aware, more alive, more reflective, instead of making them more mirror like, pure, you make them full of ideas…layers and layers of dust. And then it becomes impossible for them to see that which is. They start seeing that which is not and they stop seeing that which is.

Hence, to be really religious means a rebirth: again becoming like a child, dropping all that the society has given to you.

Religion is a rebellion — a rebellion against all that has been forced upon you, a rebellion against being reduced to a computer. Just look inside! Whatsoever you know, you have been told; it is not your knowing, it is not authentic. How can it be authentic if it is not yours? You are not a witness to it, you are just a victim — a victim of circumstances.  It is just an accident to be born in India or to be born in England. It is just an accident to be born in a Hindu family or in a Christian family. Because of these accidents your essential nature has been lost — you have been forced to lose it. If you want to regain it you will have to be reborn.

That’s precisely what the meaning is when Jesus says to Nicodemus, “Unless you are born again you will not enter into the Kingdom of God.” He does not mean that you actually have to die, commit suicide, and then be born again. That won’t help, because again you will be born to some parents in a certain society, within a certain church, and again the same stupidity is going to be done to you.

Jesus means by ‘rebirth’ that deliberately, consciously, now you are capable of dropping all that has been taught to you. Drop your knowledge and become innocent. And that is the only way to become innocent. Knowledge is a contamination. To be in a state of not-knowing is innocence, and to function from that state is the only way to know the truth.

Meditate over these tremendously significant sutras of Gautama the Buddha. He says:

Mistaking the false for the true

and the true for the false,

you overlook the heart

and fill yourself with desire.

Mind is nothing but desire. The heart knows no desire. You will be surprised to hear it, that all desires belong to the head. The heart lives in the present; it pulsates, beats, in the here-now. It knows nothing of the past and it knows nothing of the future. It is always now, here.

And I am not talking about a certain philosophy. I am simply stating a fact so simple you can observe it within yourself: your heart is beating now. It cannot beat in the past, it cannot beat in the future. The heart only knows the present, hence it is utterly pure. It is not polluted by the past memories, by knowledge, by experience, by all that you have been told and taught, by the scriptures, by the traditions. It knows nothing of all that nonsense! And it knows nothing of the future, of the morrow. For it, past exists no more, the future not yet. It is utterly here. It is immediate.

But the mind is just the opposite of the heart: the mind is never now, here. Either it thinks of beautiful experiences of the past or it desires the same beautiful experiences in the future. It goes on shuttling between past and future, it never stops at the present. It is utterly unaware of the present. For the mind, the present exists not. See the point: the present is the only thing that exists, but for the mind the present is the only thing that exists not. Past is nonexistential, future is nonexistential, but those are the things which are existential for the mind.

The head is the problem… and the heart is the solution. The child functions from the heart. As you start growing, you start moving from the heart to the head. When you graduate from the university you have completely forgotten about the heart. You are hung up in the head, your whole energy has moved to the head. Now you don’t know anything of reality. You are full of garbage — scholarly garbage, academic nonsense. You may be a Ph.D., a D.Litt. You know much, knowing nothing at all! — because real knowing happens in the heart, not in the head. And the universities exist to distract your energies from the heart to the head.

All the universities in the world up to now have been enemies of humanity. Their whole function is to serve the state and the church. They are agents of the status quo, they are agents of the vested interests. They don’t serve you, they serve the powers, the masters, the oppressors, the exploiters. Whosoever happens to be in power the universities serve. They are not in the service of humanity yet.

If they were really in the service of humanity, then the university would be the place to learn rebellion. The university would create revolutionaries. The university would not create conventionalists, conformists; the university would create nonconformists, nonconventional people. It would create rebels — adventurous, ready to risk their lives for truth. That has not happened yet.

It is a sad fact that in the name of education something ugly is continued, something very ugly. Behind a facade, something very criminal continues. And this is the crime: that they divert your energies from the heart to the head, they destroy your capacity to love and they force you to learn logic. Logic is more important than love for them, thinking is more important than sensitivity. This is just putting the bullocks behind the cart. It is totally topsy-turvy.

That’s why humanity is in such a mess: the untrue seems to be true and the true seems to be untrue. They have succeeded in distorting your vision. The buddhas have been fighting against all these vested interests.

Buddha says:

Mistaking the false for the true

and true for the false,

you overlook the heart

and fill yourself with desire.

Mind is desire, and you go on filling yourself with more and more desire, more and more ambition, more and more longing for power, prestige, wealth. And you completely forget that there is a heart beating within you which already lives in God, which is already part of the ultimate law — Aes Dhammo Sanantano — which is already part of the inexhaustible, eternal law. You are joined from the heart to God. Your hearts are the roots in the soil of God.

Your hearts are still being nourished by God, by truth, but you are not there. You have vacated the place. You live in your head. Day in, day out, you live in your head; you never descend from there. Even in the night while asleep you go on rumbling in the head… dreams, and dreams upon dreams. In the day thoughts, in the night dreams. They are not different.

The dream is only a translation of thinking in the language of sleep, and vice versa: thinking is nothing but a translation of dreaming in the language of the day. You go on moving between these two: dreaming and thinking. Both are desiring. What do you think? What is there to think except desire? And what do you dream except desire?

Buddha says the false appears to be true because you have become false to your own truth, to your own heart. Come back to the heart, and then you will be able to know the truth as the truth and the false as the false. That is enlightenment, that is coming home.

See the false as false.

But from where to begin? Begin from seeing the false as the false. That’s why all the buddhas appear to be negative, all buddhas appear to be destructive. They negate. Jesus negates. He says again and again: It has been told to you in the past, but I say to you…. And he changes the whole standpoint.

For example, he says: It has been told to you in the past that tit for tat is the law. If somebody throws a brick at you, react by throwing a rock. But I say unto you, if somebody hits you on one cheek, give him the other cheek too. And if somebody takes away your coat, give him your shirt too. And if somebody forces you to go one mile with him, go two miles.

Mohammed is against all kinds of images of God, because his people were worshipping for centuries; they had three hundred and sixty-five gods — one god for every day of the year. The Kaaba of Mohammed’s days was one of the greatest temples on the earth — dedicated to three hundred and sixty-five gods! Mohammed destroyed all those idols. It looks negative….

Buddha says: There is no truth in the Vedas, in the Upanishads. Beware of beautiful words, beware of philosophic speculation. Don’t waste your time with hairsplitting, with logic. Be silent! Throw the Vedas out of your head, only then can you be silent. He looks negative, he looks nihilistic, he look dangerous, but that is the only way you can be helped.

You have to be told the false is false. You have to begin with this: neti, neti — neither this nor that. The master has to say to you, “This is false, that is false.” He has to go on pointing out to you whatsoever is false first, because when you have known all that is false, suddenly a transformation happens in your consciousness. When you have become aware of the false, you start becoming aware of the true.

You cannot be taught what is truth, but you can certainly be taught what is not truth. You have been conditioned, you can be unconditioned. You have been hypnotized — as Hindus, Mohammedans, Christians, Jainas…. The function of a master is to dehypnotize you. Once you are dehypnotized, suddenly you will be able to see the truth. The truth need not be taught.

See the false as false, the true as true.

Look into your heart.

Follow your nature.

One of the most significant statements ever: Look into your heart. Follow your nature. He is not saying follow scriptures. He is not saying follow me. He is not saying follow certain rules of conduct. He is not teaching you any morality. He is not trying to create a certain character around you, because all characters are beautiful prison cells. He is not giving you a certain way of life. Rather he is giving you courage, encouragement, to follow your own nature. He wants you to be brave enough to listen to your own heart and go accordingly.

“Follow your nature” means flow with yourself. You are the scripture… and hidden deep down within you is a still, small voice. If you become silent you will be guided from there.

The master has only to make you aware of your inner master. Then his function is fulfilled. Then he can leave you to yourself; he can throw you back upon yourself. A master is not to enslave the disciple; a master is to free him, to give him total freedom. And this is the only possibility of attaining total freedom: Follow your nature. By “nature” Buddha means dhamma. Just as it is the nature of water to flow downwards and it is the nature of fire to rise upwards, so there is a certain nature hidden in you. If all the conditionings that have been put around you by the society are removed, suddenly you will discover your nature. Your nature has become God. Aes dhammo sanantano — this is the eternal, inexhaustible law: your nature is to become God.

Man is a potential god — a bodhisattva. Man is meant to become a god. Less than that won’t satisfy you, less than that is of no use. You can have all the money in the world, all the power, all the prestige possible, and still you will remain empty — unless your divine nature flowers, opens its buds, unless you become a lotus, a one-thousand-petaled lotus, unless your divinity is revealed to you, you can never be contented.

The ordinary religious person is told to remain satisfied, contented, with whatsoever is the case. The so-called religious saints go on teaching people: Be satisfied. Satisfaction is one of their fundamental teachings. That is not the way of the true masters.

The true master creates discontent in you — and such a discontent that nothing of this world can ever satisfy it. He creates such a longing in you, that unless you attain to the ultimate you will remain aflame, afire. He creates pain in your heart, he creates anguish… because life is slipping by every moment, and each moment gone is gone forever, and you have not attained to God yet, and one day is over.

He creates such a deep longing in you, such pain in the heart! He creates tears in your eyes, because only through such divine discontent will you move, will you take the quantum leap, the ultimate jump into the unknown. It is only through such divine discontent that you will gather together all your energies, and you will risk, and you will go on the ultimate adventure of finding who you are.

Follow your own nature. Your nature is consciousness. But you have been told by the priests: follow certain rules of conduct, the Ten Commandments, follow certain principles — not your nature. Priests are very much afraid of your nature, because if you follow your nature you will get out of their grip, you will be a slave no more. You won’t go to the churches and the temples and the mosques, and you won’t listen to your stupid priests, politicians, the so-called leaders. I call them “so-called leaders” because what is actually happening is that blind people are leading other blind people.

You won’t listen to them anymore if you listen to your own nature. If you know your own inner voice you will become free. Your inner voice has to be crushed, destroyed, utterly destroyed — at least distorted so much that even if you hear it you can’t understand it. And they have succeeded. Unless you struggle hard against them there is no possibility of succeeding. Their exploitation is so old, their oppression is so ancient, their strategies are so cunning… and they have infinite power in their hands. And what are you against them as an individual?

But if you go in, if you listen to your heart, you will attain to such power that no power on the earth can enslave you again.

Follow your nature.… But how to follow your nature if you don’t know what it is? And you are not allowed to know it! You are given precise instructions as to what to do: what to eat, when to get up in the morning, when to go to bed. You have been given precise instructions. Those instructions, if followed, make you a slave. If not followed, they make you a criminal. If followed, you become a saint —but a slave. People will worship you, respect you, but all that respect is a mutual understanding: “If you follow our instructions, we will respect you. If you don’t follow, you will be thrown into jail.”

Either you are made a slave spiritually or a prisoner physically: these are the two alternatives the society gives to you. And it never lets you become aware that there is a source of infinite guidance within you, from where God speaks.

God still speaks, he has not stopped speaking. He is not partial — it is not that he spoke to Mohammed and to Moses and he does not speak to you. He is speaking to you as much as he was speaking to Mohammed. The only difference is, Mohammed was ready to listen and you are not ready to listen. Mohammed was available and you are not available.

To become available to your inner nature is what I call meditation.

Remember these two words. ‘Character’ is an invention of the politicians and the priests; it is a conspiracy against you. Consciousness is your nature. Yes, a man of consciousness has a certain character, but that character follows his consciousness. It is not imposed by anybody else on him; it is his own decision. And he is not encaged in it; he is totally free to change it any moment. As circumstances change, his consciousness gives him different directions and he changes his character.

The man of character — the so-called man of character — is encaged. Even if circumstances change he goes on repeating the same character, although it is no longer relevant, it does not fit. The context in which it was meaningful has disappeared, but he goes on repeating the same nonsense. He is like a parrot. He is a machine: he does not respond, he only reacts.

A man of consciousness responds, and his responses are spontaneous. He is mirror like: he reflects whatsoever confronts him. And out of this spontaneity, out of this consciousness, a new kind of action is born. That action never creates any bondage, any karma. That action frees you. You remain a freedom if you listen to your nature.

But this simple advice seems to be very difficult for people. It should be the simplest thing in the world. Each child is born following his nature, but as you grow up, slowly you lose contact with it — you are forced to lose contact with it. The contact can be regained, it can be rediscovered. Later on, when you become very knowledgeable, encaged in a certain character, utterly blind to your own heart and nature, you start asking such questions.

Just the other day Prem Vijen asked:

“Beloved Master, what do you mean when you say ‘Go in’?” Such a simple statement — “Go in” — and you ask me, “What do you mean?” Can’t you understand these simple words, ‘go in’? I know you understand the words, but going in has become so difficult because you have been taught only how to go out. You can only go out, you only know how to go out. Your consciousness has been turned towards others; it has forgotten the way to itself. You go on knocking on others’ doors, and whenever it is said to you, “Go home,” you say, “What do you mean by ‘going home’?” You know only others’ houses, but you don’t know your own home. And you are carrying it within yourself. You have been forced to become extroverts. One has to learn again ways of inwardness.

Soren Kierkegaard has said: Religion means inwardness — going into your own interiority. But the simple words, ‘go in’, have become so difficult to understand. Mind only knows how to go out; it has no reverse gear in it.

I have heard that when Ford made his first cars they had no reverse gear. It was a later addition. Without a reverse gear it was really a problem: whenever you wanted to come back you had to go miles unnecessarily, you had to go round. Even if you wanted to go a few feet back, you might have to take a journey of miles. Then Ford became aware that a reverse gear was needed.

I am teaching you here that the reverse gear is there, built in, you have just forgotten about it. You know how to go out. Nobody asks, “What does it mean when you say ‘Go out’?” But everybody wants to ask, “What do you mean when you say ‘Go in’?” Simple words!

Thinking is going out: non-thinking is going in. Think, and you have started moving away from yourself. Thought is the way leading you farther away. Thought is a project. No-thought… and suddenly you are in. Without thought you cannot go out, without desire you cannot go out. You need the fuel of desire and the vehicle of thought to go out.

Sitting silently, doing nothing… not even thinking, not even desiring… and where will you be?

Going in is not really going in. It is simply stopping going out… and suddenly you find yourself in.

Prem Vijen, you need not go in because if you go you will always go out. Going means going out. Stop going! Stop going anywhere! Can’t you sit silently without going anywhere? Yes, physically you can sit, that is not very difficult. You can learn a yoga posture and you can make your body almost a statue, but the problem is — what are you doing inside? Desires, thoughts, memories, imagination, all kinds of projects? — stop them too.

How to stop them? Just become indifferent to them, unconcerned. Even if they are there, don’t pay attention to them. Even if they are there, don’t give them any importance. Even if they are there, let them be. You sit silently inside — watching. Remember that word ‘watching’ — witnessing, just being alert.

.

Don’t start looking in the dictionaries or in the Encyclopedia Britannica. It is not a question of words! Words are simple to understand; when I say “Go in,” that’s exactly what I mean — go in! Don’t start asking about the words — listen to the hidden message; otherwise you will miss the train.[…]

If you become too much interested in words —”What does it mean to go in? What does it mean, verbally, linguistically?” — Vijen, you are going to miss the train. Don’t waste time with words!

And it is a particularly new kind of disease that has gripped the intellectuals of the world. For at least fifty years the philosophical world has become too much interested in words, linguistic analysis. They don’t ask anymore what God is. They don’t ask anymore whether God exists or not. The contemporary philosophers ask, “What does it mean when you use the word ‘God’?” It is not a question of whether God exists or not. It is not a question of what God is. It is not a question of how to attain God. Now the question has taken a very new turn: “What do you mean when you use the word ‘God’?”

What do you mean when you use the word ‘rose’? Now it is easy: you can take hold of the philosopher, force him to go to the garden, and you can show him the rose: “This is what I mean when I use the word ‘rose’.” But this cannot be done with the word ‘God’ — and this cannot be done with the word ‘meditation’ and this cannot be done with the words ‘going in’. These are subtle phenomena. Don’t become linguistically interested. I am not here to teach you linguistic analysis.

My whole approach is existential. If you really want to know what it means to go in, go in! And the way is: watch your thoughts and don’t get identified with them. Just remain a watcher, utterly indifferent, neither for nor against. Don’t judge, because every judgment brings identification. Don’t say, “These thoughts are wrong,” and don’t say, “These thoughts are good.” Don’t comment on the thoughts. Just let them pass as if it is just traffic passing by, and you are standing by the side of the road unconcerned, looking at the traffic.

It does not matter what is passing by — a bus, a truck, a bicycle. If you can watch the thought process of your mind with such unconcern, with such detachment, that moment is not very far away when one day the whole traffic disappears… because the traffic can exist only if you go on giving energy to it. If you stop giving energy to it….  And that’s what watching is: stopping giving energy to it, stopping energy moving into the traffic. It is your energy that makes those thoughts move. When your energy is not coming they start falling; they cannot stand on their own.

And when the road of the mind is utterly empty, you are in. That’s what I mean, Vijen, when I say “Go in.” And that’s what Buddha means when he says: Follow your nature.

-Osho

From Dhammapada: The Way of the Buddha V.1, Chapter Three

Copyright© OSHO International Foundation

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

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

You Are This Nakedness – Jean Klein

I have been searching for a long time for truth or God. When I began I was crippled by anxiety and fear. Now I feel I have an innate understanding of what truth is not, but I do not feel I have glimpsed what truth is.

You are looking for an experience, for God, for beauty. This means you see what you are looking for as an object. I would say: Simply inquire who is looking. When you really inquire, you will see that the looker is what you are really looking for. That is the shortest way if one can still speak of a way.

Be clear in your mind that what you are looking for can never be an object. Because you are what you are looking for, so you can never see it, never comprehend it. You can only be it. Being it means you have no representation, no idea of it. You are free from all concepts. When the mind sees this it comes to a stop. Then you find yourself in a kind of nakedness. You are this nakedness free from all qualification. So, be it really. Be completely attuned to it.

-Jean Klein

From Living Truth, page 213

My Approach is Individual – Osho

Many small groups of sannyasins are forming around the world. Would you comment on Gurdjeff’s words, that people who want to wake up, and who are living together in a group, can function as alarm clocks for each other?

George Gurdjieff is right, but right only about his own system. It is true: if you are following Gurdjieff’s ideology and his methods, then a group is an absolute necessity; you cannot work alone.

Then people can function as alarm clocks to each other. If somebody starts falling asleep, somebody can shake him up. When you are starting to fall asleep, somebody else can shake you up and wake you.

Gurdjieff’s method is a school method. He himself was trained in different schools of the Sufis. They are all school methods. School methods have a difficulty – that you have to depend on the group, that if the group is not the right group they can function in just the opposite way: rather than being alarm clocks, they can all become drugs for each other. You may have watched it: if one person starts falling asleep, immediately something in you also starts falling asleep.

Sleep is contagious.

Awakening is not.

It is possible that twenty people may remain asleep and one person awake, but his awakening is not going to be contagious. Most probably, seeing twenty people asleep he will himself fall asleep. So unless you have a very awakened master, the group method is not going to help much.

But in Gurdjieff’s system the group is absolutely necessary; alone you cannot do it. For example, he had his school near Paris…. He told one of the new disciples to dig a trench. The whole day, from the morning – from sunrise to sunset – he was not allowed to go to eat or leave for anything; he had to dig the trench. That was the most important thing.

Now, it needs somebody to watch; otherwise the man may rest sometimes. The whole day is a long time, a hot day… he may go to have a drink or to eat something; or under the tree there is such beautiful shade and coolness… he may fall asleep.

Gurdjieff himself walked continuously the whole day, just by the side of the man. Now, when Gurdjieff himself was walking by his side continuously, the whole day, of course the man could not leave. By sunset he had made the big trench. And Gurdjieff said, “This is only half the work: now you fill it, and then you can go and sleep.”

This was too much. Through great effort the whole day, against all temptations to leave it, he managed, because of Gurdjieff’s presence, to continue, knowing one thing, that it could not kill him: “I cannot die by just not eating for one day or not drinking water. I cannot die – that much is certain. So let us try.”

Now Gurdjieff says, “It is only half the work – you have now to fill it completely, as it was before you started digging. Then you can go and do whatsoever you want.” And Gurdjieff remained there. It took a few hours for the man again to fill the trench – by midnight he was freed.

That new disciple remembers that that night was the most precious in his life; and only after that night could he understand Gurdjieff’s methods.

Man’s energy has layers. The first layer is for day-to-day work. It is soon exhausted, and you start feeling tired. If you don’t listen to this tiredness, and you continue, then the second layer of energy – which is an emergency reservoir of energy – starts functioning. Suddenly you will feel an onrush of new energy becoming available to you, which refreshes you continuously. You cannot believe what has happened: all tiredness is gone. You are more fresh than you were before you started the work.

But the emergency reservoir also is not very big; it is only for emergency situations which don’t last for long. So for one hour or two hours you will be full of energy, more than ever; then again the tiredness comes – and this is a greater tiredness than the first one. 

If you don’t listen to this tiredness… it is really difficult not to listen to it, almost impossible. But if you manage not to listen – and that’s what Gurdjieff wants, that you continue – then you touch the third layer, which is vast, which is universal. And once that layer becomes available to you, you are a new man. Just within a day Gurdjieff could take you to the emergence of the basic power, of the basic energy, the universal energy in you.

But for this kind of method you need a group. If twelve persons are working, then everyone is watching you. Then each person is watched by eleven persons; you cannot escape easily. Alone, it is impossible; you will stop after your day-to-day energy is finished, and you will feel immensely tired, hungry…. That will be the stoppage because there is nobody who can prevent you or whose presence can prevent you; nobody is watching you. So for Gurdjieff’s methods it is perfectly true that groups are needed.

My method can be used in a group, but the group is not necessary; you can use it alone. Any group can become a dependence – so that you can work only in the group. Out of the group, you are back to your usual self. When you are in the group you are a certain person; when you leave the group you are a different person.

I don’t want my sannyasins to be dependent.

It is perfectly good to have small groups, but the methods I have given to you are individual; you can work alone. You don’t need anybody to watch you, because my method is that you have to be the watcher.

Under somebody’s watching eye, out of fear of somebody – and of course when Gurdjieff himself is watching you, you cannot escape – but it is something like slavery. Although he is taking you towards deeper layers of your energy, there is some kind of violence, some kind of enforcement, enslavement.

It is possible for you to do almost the impossible in such a situation. But once Gurdjieff is not there, you will become an ordinary person as you have been before. That has happened to almost all his disciples. Even though they have small groups, they are all mediocre, the same.

Rather than helping each other to be awake, they help each other to fall asleep. When one starts snoring, rather than being an alarm clock, he helps you to snore too.

It can function both ways. The group can be a space where you can become more alert; it can be a space where you can become more asleep. And because people started becoming more asleep in Gurdjieff’s groups after Gurdjieff’s death, those groups have disappeared. People have moved alone. But alone you cannot do those methods.

This is a very spiritual kind of slavery.

The master cannot guarantee to be with you forever; sometime he will be leaving. Then you should not be left in a space where you cannot function without him. And for that, a preparation is needed: from the very beginning you work alone. Even if you are working in a group, you are not dependent on the group; your work, your method, is basically individual.

So my approach is individual.

I am not giving you school methods:

I am giving you individual methods, which can be done together with friends, which can be done alone. So you have freedom.

But there is nothing wrong if sannyasins are making small groups, because those small groups cannot hinder the methods that I have given to you or the work that you have to do upon yourself. It is available in both situations – alone or in groups.

But Gurdjieff had no idea – because he was trained always in schools. Sufis don’t have individual methods; all the methods are group methods. He was trained by Sufis, and he went from one school to another; he learned much from those schools, and he developed and polished many methods which had become old and were not contemporary.

But he could not help many people, for the simple reason that he was the only person who was really awake. All the persons were working under him, under pressure – not out of freedom and joy – working with the motivation that someday they will become awakened like Gurdjieff.

He was certainly a very strange and powerful man. When he was dying, he got up from his bed and started walking in the corridor. His disciples said, “What are you doing? You are so sick – it is better to rest.”

He said, “It is not sickness, it is death – and I don’t want death to find me a weak person. I want to meet death not lying on the bed, but walking on the verandah.”

He died walking. To the last moment he was still working. And he was certainly very awake because he could see death, he could see it was very imminent. But he was a very proud man – he did not like to die like every ordinary man, in the bed, he wanted to die in his own way.

Whenever he was sick, he would go driving, and he would drive as fast as the car could manage. And everybody in the car was just freaking out, afraid that, “Now there is going to be an accident; now it is going to be…” because he never cared about any rules, the lights on the crossroads or anything. He would just drive in a mad way.

Just ten years before he died, he had a very great crash. To avoid a truck, he crashed against a rock by the side of the road. He had so many fractures that it was an impossibility… doctors could not believe that a man with so many fractures could walk home. He came out of the car and walked miles with so many fractures. The doctors could not believe that a man could move even a few feet – and within fifteen days all those fractures were settled. He had immense power.

All his methods are to bring you to the basic source of power. If that basic source of power becomes available to you continuously, it will transform your whole being. But it was not continuously available even to him.

One of his disciples, Bennett, after the Second World War, went to him very tired. He was coming from the war, utterly tired, almost ready to die, willing to die.

Gurdjieff was very old, and it was just five years before he died. He asked Bennett to come close to him, and he took hold of both his hands. Bennett remembers in his biography that it was almost as if Gurdjieff was charging a battery from an electric source.

“I could feel the energy rushing through me, but I also could see that Gurdjieff was becoming pale. I was feeling full of energy, all my tiredness gone, as if I had never been to the war. And there was a great desire to live and a great desire to achieve the ultimate – within seconds. And then Gurdjieff staggered, pale, as if he was going to fall, and went into the bathroom. After ten minutes he came back. He was okay. He was back to his usual health.”

Bennett asked him, “What happened? You have given so much to me.”

Gurdjieff said, “I can give you energy, but I am not yet continuously in touch with the original source, so I gave my own energy to you. And then I had to do a certain exercise in the bathroom to get in touch with the original source; otherwise you can live – I will die!”

This is a totally different path than what I am teaching to you. It is a path of power.

What I am teaching to you is the path of awareness.

… Because the path of power has great dangers in it. It can crystallize your ego. It can make you feel very egoistic because you have so much power – you can do this, you can do that. And that is a danger.

To avoid the ego even in ordinary life is so difficult. If you get in touch with extraordinary sources of power, it will become more and more difficult to get rid of the ego, because the ego will take possession of all your powers.

My work is totally different: you have to be aware. And awareness is not a power. You have to be aware even of your powers. If you come across them, you have to be aware, and you have to remain detached, only a watcher.

That’s where Gurdjieff and I use different words. His methods can be described as “self-remembering.” That’s what he uses – the word “self-remembering.” I do not want to use that word. It is dangerous because the self can be just the ego – it is playing with fire. I simply use the word “witnessing,” with no place for self, ego, or even a faraway cousin.

Just to avoid the most probable possibility, you have just to be a witness. It may not lead you to power – there is no need – but it will lead you to understanding. That is what is needed.

Gurdjieff’s disciples became power-oriented and forgot completely about just being watchful. But he was not telling them to be just watchful. There is a possibility of somebody becoming enlightened through his path also, but it goes in a very zigzag way, with more possibility of being lost than of reaching.

What I have been telling you is something which cannot be misused in any way by you.

And witnessing is a purely individual phenomenon.

-Osho

From Light on the Path, Chapter 29

Copyright© OSHO International Foundation

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

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

Meditation: An Experience of Death in Life – Osho

There is nothing comparable to the death experience in life, except deep meditation.

So those who know meditation, they know something of death—that’s the only way to know before dying.

If I am saying there is no more significant experience in life than death, I am saying it, not because I have died and come back to tell you, but because I know that in meditation you move into the same space as death—because in meditation you are no more your physiology, no more your biology, no more your chemistry, no more your psychology. All those are left far away.

You come to your innermost center where there is only pure awareness. That pure awareness will be with you when you die because that cannot be taken away. All these other things which can be taken away, we take away with our own hands in meditation.

So meditation is an experience of death in life.

And it is so beautiful, so indescibably beautiful that only one thing can be said about death: it must be that experience multiplied by millions.

The experience of meditation multiplied by millions is the experience of death.

And when you pass on you simply leave your form behind. You are absolutely intact, and for the first time out of the prison of physiology, biology, psychology.

All the walls are broken and you are free.

For the first time you can open your wings to the existential.

-Osho

From Ignorance to Innocence, Chapter Five

Copyright© OSHO International Foundation

You can read the entire book online at the Osho Library.

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