Right-mindfulness is the Flavor – Osho

Please explain ‘right-mindfulness’. If not a goal or something to practice, what is it? 

Sambuddha, right-mindfulness is a strange word.

First: there is no mind in it – hence it is called ‘right-mindfulness’. Secondly, there is nothing right and wrong in it – hence it is called right-mindfulness. This is a Buddhist way of saying things.

It can’t be a goal, because when there is a goal you are always in the wrong. Why are you in the wrong when there is a goal? Because when there is a goal there is desire, when there is desire you are unhappy, discontented. When there is desire, there is anxiety – whether you will be able to make it or not? Will it be possible or not?

When there is desire there is future, and with the future anxiety enters into your being. With the desire you have lost contact with the present.

Right-mindfulness is not a goal, cannot be a goal – because when all desires disappear and all goals disappear and you are here-now… that is the moment of right-mindfulness.

Why is it called ‘right’? It is called right be-cause it knows no division between right and wrong.

Nothing is wrong! And nothing is right. All judgments have disappeared. One is utterly innocent.

When you see a rose flower, does the idea arise in you: “It is right, it is wrong”? When you see the morning star disappearing, does the idea arise in you: “Is it right or is it wrong?” When you start looking at life with no judgement, with no prejudice, then you are in the state of right-mindfulness.

Jesus has said: Judge ye not. Jesus has also said: Resist not evil – not even evil has to be resisted, then arises right-mindfulness. When you are neither moral nor immoral, when you are amoral like trees and animals and birds and beasts, when you are like a small innocent child who has just opened his eyes, with no ideas… then, in that silence, in that purity, it is right-mindfulness.

Why is it called right? It is called right be-cause now it knows nothing as right and wrong – it knows no division, it is indivisible. The acceptance is total! – that’s why it is called right. You have fallen into the suchness of existence. You are no longer standing there like a judge.

Judging is wrong. To be in a state of non-judgement is right. Right, not against wrong right because all wrong and right have disappeared. You have no opinion. You don’t carry a philosophy in the mind.

You are simply a mirror! 

When you come before the mirror, the mirror does not say, “You are beautiful, you are ugly” – it simply reflects. It reflects without condemnation, without appreciation – it reflects choicelessly. It just reflects.

When your consciousness has become a mirror and simply reflects whatsoever is the case, it is right-mindfulness. That mirror-like quality….

And it is not a goal, because every goal will bring dust on the mirror. Every goal will stir desires, and desires surround your mirror like mist – then reflection is not true, then suchness is not reflected.

When you have some idea, you cannot be true to reality. You distort reality according to your idea.

You try to mold reality according to your idea. You are to modify reality. You go on looking for your idea. You are searching for support: you would like reality to support your idea, you would like reality to agree with you – -and then you distort. Then you start seeing things which are not there, and you stop seeing things which are there. Then you start living in a mind-world.

To live in the mind is wrong. To live without mind is right, because without mind, the consciousness exists in its purity, mirror-like – it simply reflects. It says nothing! It has no interpretation.

It interprets not.

And why is it called mindfulness? This is the translation of a Buddhist term sammasati. Samma means right – the translation is not very correct, cannot be. Samma is a very strange word, very significant, has many meanings; ‘right’ is only one of its meanings. Samma is the root from where samadhi arises; the word samadhi comes from samma.

Samma means many things. One: tranquility, silence, equanimity, balance, undisturbedness, undistractedness, centredness, groundedness – they are all aspects of samma. ‘Right’ is a very poor translation of samma.

And sati  – sammasati. Sati can mean mindfulness, can mean remembrance, can mean reflection, can mean recollectedness, can mean presence. All those meanings are involved in it. Mindfulness is only one of the meanings. It is a very potential and pregnant word—sammasati. It is the seventh step in Buddha’s eight steps – you are very close to reality. The eighth is samadhi.

The seventh is sammasati. You have come very, very close; you are just on the threshold of reality – it has to be very, very significant. When you are utterly present in the presence, when you don’t have any past and don’t have any future… when this cuckoo calling, this train passing, this dog barking, is all… when this is all and there is no that, when the word ‘here’ is your whole reality and there is no there, when now contains ALL time and there is no then… then you are in the state of sammasati.

That’s what I go on calling ‘here-now’ – that is sammasati. Then you are utterly present, absolutely present. When something is going on in your mind about the past, you are not here; a part of you is travelling towards the past, and a part of you is travelling towards the future – only a small fragment is here.

When all the parts of your being are here, when you are totally at home, nothing is missing, when you are integratedly here, then it is right-mindfulness. In that moment you will reflect reality – as it is, without any distraction, without any distortion. Because you don’t have any thought in the mind, how can you distort it? Thought distorts, thinking is destructive. It goes on imposing – it does not allow you to see that which is.

Right-mindfulness is a state of no-mind, no-thought!

And remember: it is also a state of no-feeling – otherwise, you may think it is a state of feeling. No, it is not – because feeling again creates ripples and the surface of the lake is disturbed, and again the moon is not reflected as it is.

Neither thought disturbs you, nor feeling.

These are the three states: one is thinking – the most disturbed state; second is feeling – less disturbed than thinking, but still disturbed; third is being – no disturbance at all. One is in the head, second is in the heart, third is in your guts. Right-mindfulness is a gut-state: no head, no heart. You are simply there undefined, undefinable.

Sambuddha, you ask me:

Please explain ‘right-mindfulness’. If not a goal or something to practice, what is it? 

And, yes, it is not a practice. You cannot practice it, because practice brings goal! Practice is desire, practice is mind. And remember: whenever you practice something, you are imposing something against yourself, otherwise why practice it? Against whom are you practicing? When you practice truth, what will you do? You will repress the untruth – but the untruth will remain there, deep inside you, ready to explode any moment. It will go on accumulating.

When you practice love, what will you do? You will repress hatred. When you practice compassion, what will you do? You will repress anger. And all that is repressed will go on remaining in you, and all that is practiced will remain on the surface, and all that is rejected will go deep into your being. The rejected will become part of your being and the practiced will remain just a coating, a painting on the surface.

And remember: whenever you practice anything, you are angry at it. Naturally so – because all practicing divides you, makes you schizophrenic.

One part of you is trying to manipulate the other part. One part of you is trying to enforce some ideas on the other part. And the part that is trying to enforce is a very impotent part, but articulate – your head. It has no power, but it is very articulate, very clever, very cunning, very argumentative.

And the head goes on imposing on your body, on your heart, which are far more potential, far more powerful; they have energy sources, but they are not articulate, they are not argumentative – they are silent. And the head goes on pretending that it has practiced… and then a situation arises and all practice is thrown away – because the head has no energy.

You think for years that you will never be angry, then one day somebody insults you and in a single moment you have forgotten all that practice. And YOU ARE angry! By the time you come to know that you are angry, anger has already happened. You are burning, you are fire. From where does this fire come? And years of practice! That practice was just on the surface. Mind was pretending; because there was no situation provoking you, mind was able to pretend. Now the situation has arisen and mind is not able to pretend. The reality asserts itself.

That’s why down the ages, through the ages, the so-called religious people have been escaping from society, from life. Why? They are escaping from situations where their practice can be proved wrong; nothing else are they doing. Going to the Himalayas they are simply escaping from the world – because the world brings situations! And their so-called practice and their religion and their discipline is broken again and again. Somebody insults, or a beautiful woman passes by, and all their celibacy and all their brahmacharya and all their ideas are gone. A single beautiful woman is enough to destroy all their years of celibacy.

They escape from women, they escape from the world, they escape from money and the market – they know that they can be moral and religious and saintly only when there is no situation which provokes their reality. Then the mind can go on playing the game in a monastery. When there is no challenge, mind seems to be the master. When there is challenge, mind is no more a master.

Whatsoever you practice remains false. Never out of practice has anything real happened. Beware of this. The real happens only through understanding, not through practice. And what is the difference?

Understanding will say: Remain where situations arise, remain where challenges surround you. Be there where provocations and temptations exist. Test yourself there. Go into situations!

Understanding will say: If anger comes, then go into anger and see what it is. See yourself – don’t trust anybody else’s judgement about it. Go into it! Be burnt by it. Let it leave scars on your being – because one learns only through the hard way. Only your experience will tell you again and again and again that anger is stupid – not that it is a sin! It is simply stupid. And as the understanding grows deeper, anger will be coming less and less. One day… the understanding has touched your very core of being, the light has penetrated you. You have seen through and through that anger is futile: in that very moment anger has disappeared and there has not been any repression.

Remember this: repression is the pitfall for ALL those people who want to transform their lives – they have to avoid repression. Indulgence is not so bad, because indulgence can one day bring understanding, but repression can never bring understanding. How can you understand something which you go on repressing and you don’t look into? – you go on covering it, go on throwing it in the basement of your being.

And remember: the more you practice, the more you pretend, the more you are angry at your own practice. Your real parts, your guts are angry.

The intellectual young man was telling off his girlfriend. “Jane,” he remonstrated, “I don’t think you are the girl for me. My interests are in art, literature and in music. You are only concerned with sports, with gambling and with common activities that are altogether alien to me. In fact, to be blunt about it – you are downright uncouth!”

“Uncouth!” she exploded. “Me?! What are you talking about? Uncouth? Didn’t I go along with you to them operas, them concerts, them lectures, and all that sort of shit?!”

That’s what will happen. You can go on practicing, but deep down you know that you are repressing, that you are rejecting, that you are denying some essential parts of your being. Right-mindfulness is the flavor of understanding, not the outcome of practice. Right-mindfulness is the fragrance – the fragrance of seeing into things deeply, the fragrance of insight.


From Walk Without Feet, Fly Without Wings and Think Without Mind, Discourse #9

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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Sammasati – Osho

What exactly is the right remembrance that Buddha talks about? I go on remembering all kinds of things you have said, and my own insights, but isn’t that my mind trying to deceive mind?  And who is remembering it? 

Anand Agyeya, what Gautam Buddha calls the right remembrance is not what you understand by remembering. To create the distinction between what he means and your understanding of remembering, he uses the word ‘right’; otherwise there is no need to use that word.

His original word is sammasati; sati is remembering, it is memory. It is all the experiences that you have passed through. Right remembrance is not memory; it is remembering yourself – who you are.

Not your education, not your culture, not your civilization, not your religion, not your profession – who you are. The moment you remember yourself – “I am this… this moment, this consciousness, this bliss, this eternity” – it is right remembrance.

It is the same poverty of language that each mystic has suffered from. Even Buddha could not do much more than that. He had to use a word from the language which knows nothing about the self; which knows about everything else in the world, but don’t ask ”Who are you?” because that creates great anxiety.

Just think: if somebody asks you, “Who are you?” – Not your name, obviously; not your caste, obviously; not your nation, obviously. Who are you? Not your body because it changes every day. Will you be able to recognize a picture of yourself from the first day your father made your mother pregnant? Your picture will not be more than a small dot on the paper. Will you be able to recognize that this is you?

And since then, every moment you have been changing. Once you were a child, once you were young, once you were old, and some day you are going to be dead also. You are a constant change. It is not still photography, it is a movie.

But in this whole changing, river-like being… who are you? Only the stupid will speak out; the wise will remain silent. One who knows not will say, “I am this; I am a man, I am a woman, I am young, I am Hindu, I am a Christian…” Only the stupid will speak out.

The wise will become absolutely silent. He is also answering – his silence is the answer. Buddha calls this silence “right remembrance”… sammasati.

You are saying, “I go on remembering all kinds of things you have said, and my own insights…”Agyeya, I had no idea that you also have insights! But… okay.

Remembering all kinds of things that I have said, and what you have imagined as your intuitions… just try to find a single intuition that is yours, and you will be surprised. It is borrowed. Either you have heard it from someone or you have read it. You may not remember the source, but all thoughts are borrowed.

Once your insight starts functioning you won’t ask any question. Your insight will be the answer to all the questions that can be asked. That’s why I say without any hesitation, without any uncertainty, that you are befooling yourself if you think you have insights.

And moreover, just insight is enough – in singular, not in plural. “Insights” – those are all imaginations. They are also borrowed; perhaps you may have forgotten the source. Mind tends to forget the source so that it can claim, “It is my thought, my insight. I am the originator of it.”

And then you ask, “But is that not my mind trying to deceive mind? And who is remembering it?”

One thing is certain, I am not remembering it! One thing is certain, that nobody else is remembering it. It is still your mind, deceiving you. It is not the self-remembrance of Gautam Buddha.

How to make the distinction? The distinction is very simple. If it were your own insight into your own being, if your inner eyes were open, the question would not have arisen. But because the question arises of who is remembering it…

There is only pure consciousness in you. This pure consciousness is in itself the remembrance – not of many things, but only of one thing: of itself.

Mind is a junk yard, it is a junkie. It goes on collecting all kinds of things. It enjoys collections very much, all kinds of stupid collections – postal stamps, strange things, which children can be allowed to do but I have seen even old people collecting postal stamps, purchasing ancient postal stamps.

There is a great market; all around the world there are those idiots who are selling their collections and there are people who are purchasing them. Ancient coins, maybe two thousand years old….

I was a guest in a beautiful house in Greece. The house belongs to a famous film producer. His collection is of old pottery – all kinds of ancient pots; perhaps he is the greatest collector of old pots.

Mind collects outside, mind collects inside. Mind is such a great collector – and the thoughts that are arising in you as insights are nothing but borrowed thoughts whose origins you have consideredly forgotten. If you want to remember, you can remember because your unconscious still goes on keeping the record of each forgotten source. But what Gautam Buddha or what I am saying to you is to be in a state where there is no thought, no insight, no imagination, no emotion, no sentiment.

Just simple consciousness, utterly empty.

Only in that utterly empty consciousness blossoms the mystic rose. That is your very being. Out of that being arise all kinds of ecstasies, but it is not a thought. It is not part of the mind.

On the contrary, it is called no-mind, no-thought, no-insight. Gautam Buddha was very particularly insistent that unless you achieve a state of nothingness, you have not found yourself. It looks contradictory to the mind, because mind is searching for something and Gautam Buddha is saying, “Unless you find nothing, you will not find yourself.” Logically, Buddha is making an irrational statement. But existentially, he is absolutely true.

And we are here not to learn logic; we are here to feel existence, to feel life and its flame within you. That is possible only when you are surrounded with absolute nothingness.

When everything is discarded, when nothing remains, you are. Only you cannot be discarded.

How can you discard yourself?

That’s why Buddha is absolutely right – he tried to negate, to eliminate everything, till there is nothing to negate. But you are there, who has negated everything.

This great negator has been called by many names. One of the names is enlightenment.


From Yaa-Hoo! The Mystic Rose, Discourse #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 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 Buddha Knows No Answers – Osho

 I feel like I know the answers. Why do I still allow the questions to become problems?

Savita, there are not answers, there is only The answer. And that answer is not of the mind, that answer cannot be of the mind. Mind is a multiplicity. Mind has answers and answers, but not the answer.

That answer is a state of no-mind. It is not verbal. You can know it but you cannot reduce it to knowledge. You can know it, but you cannot say it. It is known in the innermost recesses of your being. It is light that simply illuminates your interiority.

It is not an answer to any particular question. It is the end of all questioning; it refers to no question at all. It simply dissolves all the questions and a state is left without any question — that’s the answer. Unless that is known, nothing is known.

Hence, you may feel that you know the answers, but still questions will go on popping up, still questions will go on torturing you. Still questions are bound to arise because the root is not cut yet. New leaves will be sprouting, new branches will be arising.

The root is cut only when you disconnect yourself from the mind, when you become so aware, so watchful that you can see the mind as separate from you. When all identity with the mind is dropped, when you are a watcher on the hills and the mind is left deep down in the darkness of the valleys, when you are on the sunlit peaks, just a pure witness, seeing, watching, but not getting identified with anything — good or bad, sinner or saint, this or that — in that witnessing all questions dissolve. The mind melts, evaporates. You are left as a pure being, just a pure existence — a breathing, a beating of the heart, utterly in the moment, no past, no future, hence no present either.

Unless that state arrives you will feel many times that you know the answers, but each answer will only create new questions. Each answer will trigger new chains of questions in you. You can read, you can study, you can think, but you will get more and more in the mire of the mind, more entangled, more entrapped. Slip out of the mind!

Hence, I am not giving you answers; I am trying to point out the answer. You cannot use the plural for it because it is one. It is a state of utter silence, peace, no-thought. Buddha calls it right mindfulness — sammasati. And he says that those who are rightly mindful, alert, aware, the truth comes to them of its own accord. You need not go anywhere, it comes. You need not even seek and search, because how can you seek and search? Out of your ignorance, whatsoever you do will bring more ignorance. Out of your ignorance, wherever you go you will go astray. Out of your confusion, how can you find clarity? Out of your confusion you will become more and more confused — in search of clarity.

Hence Buddha says: The master watches, the master is clear. Aes dhammo sanantano — this is the law, the ultimate, eternal, inexhaustible law.

To be silent is to have the answer. To be silent is to be without questions…and the root is cut, then no leaves arrive anymore.

Savita, you say, “I feel like I know the answers.”

That is only an illusion. And the mind is very clever in creating new illusions. The mind is very deceptive: it can deceive you in knowledge too. It can deceive you in everything! It can even make you believe that you are enlightened, that you are a Buddha already. Beware! The only enemy is the mind; there is no other enemy.

The old scriptures talk about the mind. They have a special name for it — they call it the Devil. The Devil is not somebody outside you; it is your own mind that goes on tempting you, that goes on cheating you, deceiving you, that goes on creating new illusions in you. Beware, watch the mind! And in watching, questions disappear — not that they are answered, let me repeat it again.

The Buddha knows no answers — not that he has come to the conclusion of all questions, no, not at all. On the contrary, he has no questions anymore. Because he has no questions anymore, his whole being has become the answer.

Savita, that moment is possible.

That’s my whole work here. I am not here to give you more information; that you can get anywhere. Thousands of universities exist, thousands of libraries exist. Information you can get anywhere, you can become knowledgeable anywhere. My effort is to make you unlearn whatsoever you have learned up to now, to make you innocent so that you can start functioning from a state of not-knowing. So that you don’t have any answers, so that you act spontaneously, not out of the past and out of the conclusions already arrived at. So that you don’t have any ready-made formula for anything…so that you are like a small child mirroring reality.

And when you are silent, no knowledge clamoring inside you, your perception is clear — no dust on the mirror…you reflect that which is. And out of that reflection whatever action arises is virtue.


From The Dhammapada: The Way of the Buddha, Vol. 1, Discourse #6

Copyright© OSHO International Foundation

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

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

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