That Unity is Witnessing – Osho

Where is the witness when the observer and the observed become one?

Anand Pravesh, the observer and the observed are two aspects of the witness. When they disappear into each other, when they melt into each other, when they are one, the witness for the first time arises in its totality.

But this question arises in many people; the reason is that they think the witness is the observer. In their minds, the observer and the witness are synonymous. It is fallacious; the observer is not the witness, but only a part of it. And whenever the part thinks of itself as the whole, error arises.

The observer means the subjective and the observed means the objective. The observer means that which is outside the observed, and the observer also means that which is inside.

The inside and the outside can’t be separate; they are together, they can only be together.

When this togetherness, or rather oneness, is experienced, the witness arises. You cannot practice the witness. If you practice the witness you will be practicing only the observer, and the observer is not the witness.

Then what has to be done? Melting has to be done, merging has to be done. Seeing a rose flower, forget completely that there is an object seen and a subject as a seer. Let the beauty of the moment, the benediction of the moment, overwhelm you both, so the rose and you are no more separate, but you become one rhythm, one song, one ecstasy.

Loving, experiencing music, looking at the sunset, let it happen again and again. The more it happens the better, because it is not an art but a knack. You have to get the knack of it; once you have got it, you can trigger it anywhere, any moment.

When the witness arises, there is nobody who is witnessing and there is nothing to be witnessed. It is a pure mirror, mirroring nothing. Even to say it is a mirror is not right; it will be better to say it is a mirroring. It is more a dynamic process of melting and merging; it is not a static phenomenon, it is a flow. The rose reaching you, you reaching into the rose: it is a sharing of being.

Forget that idea that the witness is the observer; it is not. The observer can be practiced, the witness happens. The observer is a kind of concentration, and the observer keeps you separate. The observer will enhance, strengthen your ego. The more you become an observer, the more you will feel like an island, separate, aloof, distant.

Down the ages, the monks all over the world have been practicing the observer. They may have called it the witness, but it is not the witness. The witness is something totally different, qualitatively different. The observer can be practiced, cultivated; you can become a better observer through practicing it.

The scientist observes, the mystic witnesses. The whole process of science is that of observation; very keen, acute, sharp observation, so nothing is missed. But the scientist does not come to know God. Although his observation is very, very expert, yet he remains unaware of God. He never comes across God; on the contrary, he denies that God is, because the more he observes — and his whole process is that of observation — the more he becomes separate from existence. The bridges are broken and walls arise; he becomes imprisoned in his own ego.

The mystic witnesses. But remember, witnessing is a happening, a by-product—a byproduct of being total in any moment, in any situation, in any experience. Totality is the key: out of totality arises the benediction of witnessing. Forget all about observing. It will give you more accurate information about the observed object, but you will remain absolutely oblivious of your own consciousness.

Science is objective, art is subjective, religion is neither—neti neti, neither this nor that.

Then what is religion? Religion is the meeting of the object and the subject, religion is the meeting of the lover and the beloved. Religion is the disappearance of the separation,  of the duality. And in that separation energy is released; energy that was confined by the dual, that was kept separate, simply dances in utter unity.

That unity is witnessing. It happens only once in a while to you, and even then you don’t take much note of it, because it comes like a flash and it is gone. And because you don’t understand it, you don’t preserve the experience. In fact you neglect it, you ignore it; it seems to be dangerous.

It happens when you are in a deep orgasmic state, when the woman and man meet and merge and disappear into each other. It happens only for a single moment at the highest peak. When their energies are no more two, when the energies have penetrated into each other so deeply that you cannot call them two at all… that orgasmic peak is the moment where witnessing arises. This is the whole secret of Tantra. Tantra discovered that in orgasmic ecstasy witnessing arises on its own accord. It is a gift from God, a natural gift to enter into samadhi.

But it happens in all creative experiences, because all creative experiences are orgasmic; in a subtle sense, there is something of the sexual and the sensuous in them. When a painter looks at the trees, then the green and the red and the gold of the trees is not the same as when you look at the trees. His experience is orgasmic; he is utterly lost in it. He is not there as an observer, he falls in deep rapport. He becomes one with the green and the red and the gold of the trees.

The painter knows that looking at the beautiful existence is an orgasmic experience.

Hence, while the painter is painting, he becomes absolutely nonsexual; he becomes celibate. He is already experiencing orgasmic joy, he need not go into sex at all. Celibacy comes naturally to him.

Thousands of poets and painters and musicians have remained celibate, and with no effort. Monks remain celibate with great effort. Why? The monk is uncreative; in his life there is no orgasmic experience, his mind hankers for the sexual experience. The poet, the musician, the artist, the dancer who is capable of being lost into whatsoever he is doing, is having orgasmic experiences on a higher plane; sex is not a necessity. If once in a while such a person moves into sex, it is not out of need, it is just playfulness, it is simple playfulness. And when sex has the quality of playfulness it is sacred. When it is out of need it is a little bit ugly, because out of need you exploit the other, and out of need it can never take you to the highest orgasmic peak. You remain always discontented somewhere or other, because out of need means there is a motive, there is goal orientation. There is manipulation, exploitation, an effort to use the other as a means. When you are simply playful, it is totally different.

D.H. Lawrence is right when he says that he experienced God in sexual orgasm. But his sexuality is totally different from the sexuality of the monks. They will not be able to understand Lawrence.

Lawrence was one of the most misunderstood men of this century, one of the most beautiful, one of the most creative, one of the most precious, but the most misunderstood.

And the reason is that his experience has a totally different quality. When he is talking about sexual orgasm, he is not talking about your sexual orgasm, he is talking about his sexual orgasm. Only very rare people will be able to understand him. He is a natural Tantrika—unaware of the science of Tantra, but he stumbled upon it. Somehow a window has opened in his life; his sensuality is spiritual.

It is not a question of what you do; it is a question of how you do it. And ultimately it is a question whether you do it or you allow it to happen. If you allow it to happen, then whenever there is a creative meeting you will suddenly become a witness. The observer and the observed become one in it—in fact it happens only when they become one.


From The Book of Wisdom, Discourse #23

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from, 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 and Viha Osho Book Distributors. In India they are available from and

You Have Never Been In – Osho

We hear what you say, but we in the West keep the information in our heads. How can we get out of our heads? What methods can we use, and can will-power help us?

No. Will-power will not help you. Will-power is not a power at all, because will depends on the ego – a very tiny phenomenon, it cannot create much power. When you are will-less, then you are powerful – because then you are one with the whole.

Deep down, will-power is a sort of impotency. To hide the fact that we are impotent, we create will. We create the opposite to deceive ourselves and others.

Persons who feel they are foolish try to show that they are wise. They are constantly aware that they are foolish, so they do everything to look wise. Persons who are ugly or feel they are ugly always try to beautify themselves – even a painted beauty, just a face, a mask. People who are weak always try to look strong. The opposite is created; that is the only way to hide the reality within.

A Hitler is a weakling. That’s why he creates so much will-power around him, just to hide the fact. A person who is really strong will be unaware that he is strong. Strength will be flowing, it will be there, but he will not even be conscious of it.

Says Lao Tzu: A man of real virtue never knows that he is virtuous. A man who is really moral is never aware that he is moral. But a man who is aware that he is moral has immorality hidden deep down. A man who thinks he is good, saintly, a sage, is a sinner – and he knows it! And just to hide the fact he creates the opposite.

Will-power is not really power but weakness. A really powerful man has no will of his own – the whole is his will. He floats like a white cloud, one with existence, in tune with it. Your will will always create conflict. It will shrink you, make you an island, and then the struggle starts.

A will-less person will be naturally headless. And remember, you cannot get out of your head. You can cut it – and that is easier. Getting out of it is almost impossible, because even this concept of getting out is part of it. The head is a mess, it is a chaos. You think, and you also think against thinking. The thinking that is against thinking is also thinking. You are not moving out of it. You can condemn your thoughts, but this condemning is again a thought. Nothing has been achieved, you are moving in a vicious circle. You can go on moving, but you will not be out.

So, what to do? How to get out of the head?

Only one thing is possible: don’t create any fight inside and don’t create any effort to come out, because every effort will be self-suicidal. What can be done then? Simply watch. Be in and watch.

Don’t try to get out – be in and watch.

If you can watch, in those moments of watchfulness, there will be no head. Suddenly you will be beyond. Not out – beyond. Suddenly you will be hovering beyond yourself.

There is one Zen story – very absurd, as all Zen stories are. But they have to be absurd because life is such; they depict life as it is.

One Zen master used to ask his disciples: Some time ago, I put a goose in a bottle. Now the goose has grown, and the neck of the bottle is very small so the goose cannot come out. The bottle is very precious, and I don’t want to break it, so now there is a crisis. If the goose is not allowed out, she will die. I can break the bottle and the goose will be out, but I don’t want to break the bottle – the bottle is precious. I don’t want to kill the goose either. So what would you do?

This is the problem! The goose is in the head and the neck is very narrow. You can break the head, but it is precious. Or you can let the goose die, but that too cannot be allowed – because you are the goose.

That old Zen master continued asking his disciples, and beating them, and saying to them: Find out a way because there is no time. And only once did he allow an answer. One disciple said: The goose is out! Many answers were tried, but he would always beat the person and say no. Someone would suggest doing something with the bottle, but again the master would say: The bottle will be broken, or something will go wrong, and that cannot be allowed. Or somebody would say: Let the goose die if the bottle is so precious. These were the only two ways; there was no other way. and the master wouldn’t give any other clue. But to this disciple he bowed down and touched his feet and said: He is right – the goose is out! It has never been in.

You are out! You have never been in. The feeling that you are in is just a false conception.

So there is no real problem of how to bring you out of your head. Just watch. When you watch, what happens? Just close your eyes and watch the thoughts. What happens? Thoughts are there, in, but you are not in. The watcher is always beyond. The watcher is always standing on the hill. Everything moves around and around, and the watcher is beyond.

The watcher can never be the in, can never be the insider – he is always out. Watching means to be out. You may call it witnessing, awareness, mindfulness, or whatsoever you choose to call it, but the secret is – watch!

So whenever you feel the head is too much, just sit under a tree and watch, and don’t try to come out. Who will come out? No one has been in. The whole effort is futile, because if you have never been in then how can you come out? You may go on trying and trying and getting involved in it, you may get mad, but you will never be out.

Once you know that in a moment of watchfulness you are beyond, transcending – you are out. And from that moment you will be headless. The head belongs to the body, not to you.

The head is part of the body, it belongs to the body, it has a function in the body, it is beautiful, it is good. The bottle is precious, and if you know the way, the secrets of it, it can be used. When I am talking to you, what am I doing? Using the bottle. When Buddha is preaching, what is he doing? – using the bottle. The bottle is really precious, worth preserving. But this is no way to preserve it – to get into it and get caught into it, and then make efforts to come out. The whole life becomes chaos.

Once you know that watching you are out, you become headless. Then you move on this earth without any head. What a beautiful phenomenon, a man moving without a head! That’s what I mean when I say become a white cloud – a headless phenomenon.

You cannot even imagine how much silence can descend upon you when the head is not there. Your physical head will be there, but the involvement, the obsession, is not there.

The head is not a problem! It is beautiful, a wonderful device, the greatest computer yet invented, such a complex, such an efficient mechanism. It is beautiful. It can be used; you can enjoy using it.

But from where have you got the idea that you are in it? It seems to be just a false teaching. You may not be aware that in old Japan, and still old people in Japan, if you ask them: Where do you think from? they will point to their belly, because in Japan it was taught that the belly is the center of thinking. So when for the first time Europeans reached Japan, they couldn’t believe that a whole country thinks that the head is in the belly not in the head.

This is just a Western attitude that you are in the head. In old Japan thinking from the belly really worked, but now they are shifting from the belly to the head. There have been other traditions that have thought from other parts of the body. Lao Tzu says you think from the soles of your feet. So there are techniques in Taoist yoga to get out of the soles of your feet – because there the thinking is going on.

What is the reality? The reality is: you are beyond. But you can get attached to any part of the body – the head is a Western obsession; the belly was the Eastern obsession. You must have heard about D.H. Lawrence. He used to think that one thinks from the sex center, that that is the real thinking center, nowhere else.

And all are equal – equally wrong or equally right. There is nothing to choose because the witness is beyond. It is all around the body and beyond the body. You can get attached to any part of the body and start thinking that this is the part.

There is no need to come out because you have never been in. The goose is out – already out!

Watch . . . and when you watch you have to remember that while watching, don’t judge. If you judge, watching is lost. While watching, don’t evaluate. If you evaluate, watching is lost. While watching, don’t comment. If you comment, you have missed the point.

While watching just watch . . . a river flowing, the stream of consciousness flowing, atomic thoughts floating like bubbles, and you sitting on the bank watching. The stream goes on and on and on. You don’t say this is good, you don’t say this is bad, and you don’t say this should not have been, and you don’t say this should have been. You don’t say anything – you simply watch. You are not asked to comment. You are not a judge – just a watcher.

Then see what happens. Watching the river, suddenly you will be beyond. . . and the goose will be out. And once you know this, that you are out, you can remain out. And then you can move on this earth without a head.

So, this is the way to cut the head. Everybody is interested in cutting others’ heads – that won’t help. You have already done that too much. Cut your own. To be headless is to be in deep meditation.


From My Way: The Way of the White Clouds, Discourse #3

Copyright© OSHO International Foundation   My Way the Way of the White Clouds

An MP3 audio file of this discourse can be downloaded from 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 and Viha Osho Book Distributors. In India they are available from and

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