Just Learn to be Aware in all Situations – Osho

Relaxation has always been one of the most valuable states of being for me. “Watchfulness” seems to be possible only then, or at least so much easier. Beloved Master, would you like to comment on how “relaxation” is connected to “awareness”?

Sadhan, they are not only connected with each other, they are almost two sides of the same coin. You cannot separate them. Either you can begin with awareness, and then you will find yourself relaxing… What is your tension? Your identification with all kinds of thoughts, fears, death, bankruptcy, the dollar going down… all kinds of fears are there. These are your tensions, and they affect your body also. Your body also becomes tense, because body and mind are not two separate entities. Body-mind is a single system, so when the mind becomes tense, the body becomes tense.

You can start with awareness; then awareness takes you away from the mind and the identifications with the mind. Naturally, the body starts relaxing. You are no more attached, and tensions cannot exist in the light of awareness.

You can start from the other end also. Just relax… let all tensions drop… and as you relax you will be surprised that a certain awareness is arising in you. They are inseparable. But to start from awareness is easier; to start with relaxation is a little difficult, because even the effort to relax creates a certain tension.

There is an American book – and if you want to discover all kinds of stupid books, America is the place. The moment I saw the title of the book, I could not believe it. The title is, You Must Relax. Now if the ‘must’ is there, how can you relax? The must will make you tense; the very word immediately creates tension. ‘Must’ comes like a commandment from God. Perhaps the person who is writing the book knows nothing about relaxation and knows nothing about the complexities of relaxation.

Hence, in the East we have never started meditation from relaxation; we have started meditation from awareness. Then relaxation comes on its own accord, you don’t have to bring it. If you have to bring it there will be a certain tension. It should come on its own; then only will it be pure relaxation.

And it comes….

If you want to, you can try from relaxation, but not according to American advisors, but in the sense of experience of the inner world.  America is the most childish place on the earth. Europe is a little older – but the East has lived for thousands of years in the search for its inner self.

America is only three hundred years old – in the life of a nation three hundred years are nothing – hence, America is the greatest danger to the world. Nuclear weapons in the hands of children… Russia will behave more rationally; it is an old and ancient land and has all the experiences of a long history. In America there is no history. Everybody knows his father’s name, forefather’s name and that’s all. There your family tree ends.

In India it is very difficult. One of the scholars of this very city, Lokmanya Tilak, proved – and his proof has not yet been disproved by any argument by other scholars. Now almost the whole century has passed, but his evidence is such that it cannot be disproved.

The Western scholars used to argue that Rigveda, the most ancient book in the world, is five thousand years old. There was a difficulty because according to Christianity God created the world four thousand and four years before Jesus Christ, so now it is only six thousand years old. Now they have to put everything, fit everything into six thousand years; beyond that they cannot go. Going beyond means going against Christianity, against The Bible, against Jesus Christ, and it is too risky.

Lokmanya Tilak proved with intrinsic logic that in Rigveda there is a description of a certain constellation of stars about which astronomers are absolutely certain that it happened ninety thousand years ago. There is no way to describe it unless these people had been the observers of that constellation, and it has not happened since then.

Lokmanya Tilak proved that Rigveda may not be older, but it is certainly ninety thousand years old. And one thing brings another thing in. In Rigveda, the founder of Jainism, Adinatha, is mentioned with great respect. That means that if Hinduism is ninety thousand years old, Jainism must be even older, because nobody talks with such respect about contemporaries – particularly contemporaries who are not willing to agree with you.

Adinatha did not agree on any point with Hinduism; that makes it certain that he was not a contemporary. Perhaps by the time Rigveda was written, he had been dead for a thousand years. People have a certain tendency to be respectful about the dead, and the longer they are dead, the more respectful they become. So I am giving you a recipe: if you want to become respectable, be dead, and everybody will be respectful to you.

Have you watched? – When somebody dies, nobody speaks anything against him. It is simply etiquette and mannerism.

In one small town a man died. The tradition is that before a man is lowered down into his grave somebody should say some good things about him. Everybody looked at each other – but because he was such a rascal they could not find single word. He had tortured almost everybody in the town; he was such a harassment that everybody was deep down very happy that finally he had died: “Now we can relax a little.” So nobody was ready to say something good about the man, because everybody knew that people would laugh if they said something good.

Finally one man stood up and said, “Compared to his other four brothers he was an angel. His other four brothers are still alive; you should not forget that fact.” And it was true; those other four brothers were even more nasty, more dangerous. But he managed to say something good about the man – that compared to the four brothers he was an angel. 

Rigveda mentioning Adinatha with deep respect can mean only one thing, that Adinatha was dead long before. About contemporaries, it is very difficult, it hurts your ego… and particularly for those who are not in agreement with you. Not only that, but their arguments are far superior to yours and you cannot even answer them. Then it becomes very difficult to respect them, and condemnation comes on them from all sides. But Rigveda has a whole passage devoted just to making Adinatha almost a god, with not a single word of criticism.

On this point Jainism can be said to be even older than ninety thousand years. Now, these people have history. America is just a baby – or not even a baby, just in pregnancy. Compared to ninety thousand years… maybe it has just been conceived. It is dangerous to give these people nuclear weapons.

There are political, religious, sociological, economical problems, all torturing you. To begin with relaxation is difficult; hence, in the East we have never started from relaxation. But if you want to, I have a certain idea how you should start. I have been working with my Western sannyasins and I have become aware of the fact that they don’t belong to the East and they don’t know the Eastern current of consciousness; they are coming from a different tradition which has never known any awareness.

For the Western sannyasins especially, I have created meditations like dynamic meditation. While I was taking camps of meditators I used a gibberish meditation and the kundalini meditation. If you want to start from relaxation, then these meditations have to be done first. They will take out all tensions from your mind and body, and then relaxation is very easy. You don’t know how much you are holding in, and that that is the cause of tension.

When I was allowing gibberish meditation in the camps in the mountains… It is difficult to allow it here because the neighbors start going mad. They start phoning the police and the commissioner, saying, “Our whole life is being destroyed!” They don’t know that if they would participate in their own houses, their lives would come out of the insanity in which they are living. But they are not even aware of their insanity.

The gibberish meditation was that everybody was allowed to say loudly whatever comes into his mind. And it was such a joy to hear what people were saying, irrelevant, absurd – because I was the only witness. People were doing all kinds of things, and the only condition was that you should not touch anybody else. You could do whatever you wanted…. Somebody was standing on his head, somebody had thrown off his clothes and become naked, running all around – for the whole hour.

One man used to sit every day in front me – he must have been a broker or something – and as the meditation would begin, first he would smile, just at the idea of what he was going to do. Then he would take up his phone, “Hello, hello…” From the his corner of his eyes he would go on looking at me. I would avoid looking at him so as not to disturb his meditation. He was selling his shares, purchasing – the whole hour he was on the phone.

Everybody was doing the strange things that they were holding back. When the meditation would end there were ten minutes for relaxation and you could see that in those ten minutes people fell down – not with any effort, but because they were utterly tired. All the rubbish had been thrown out, so they had a certain cleanliness, and they relaxed. Thousands of people… and you could not even think that there were a thousand people.

People used to come to me and say, “Prolong those ten minutes, because in our whole life we have never seen such relaxation, such joy. We had never thought we would ever understand what awareness is, but we felt it was coming.”

So if you want to start with relaxation, first you have to go through a cathartic process. Dynamic meditation, latihan, kundalini or gibberish. You may not know from where this word gibberish comes; it comes from a Sufi mystic whose name was Jabbar – and that was his only meditation. Whoever would come, he would say, “Sit down and start” – and people knew what he meant. He never talked, he never gave any discourses; he simply taught people gibberish.

For example, once in a while he would give people a demonstration. For half an hour he would talk all kinds of nonsense in nobody knows what language. It was not a language; he would go on teaching people just whatever came to his mind. That was his only teaching – and to those who had understood it he would simply say, “Sit down and start.”

But Jabbar helped many people to become utterly silent. How long you can go on? – the mind becomes empty. Slowly, slowly a deep nothingness… and in that nothingness a flame of awareness. It is always present, surrounded by your gibberish. The gibberish has to be taken out; that is your poison.

The same is true about the body. Your body has tensions. Just start making any movements that the body wants to make. You should not manipulate it. If it wants to dance, it wants to jog, it wants to run, it wants to roll down on the ground, you should not do it, you should simply allow it. Tell the body, “You are free, do whatever you want” – and you will be surprised, “My God. All these things the body wanted to do but I was holding back, and that was the tension.”

So there are two kinds of tension, the body tensions and the mind tensions. Both have to be released before you can start relaxation, which will bring you to awareness.

But beginning from awareness is far easier, and particularly for those who can understand the process of awareness, which is very simple. The whole day you are using it about things – cars, in the traffic – even in the Poona traffic you survive! It is absolutely mad.

Just a few days ago I read about Athens. Athens is even worse than Poona. The government made a special seven day competition for the taxi drivers and they had put golden trophies for those who were the best at following traffic rules, the second and the third. But in the whole of Athens they could not find a single person. The police were getting worried; the days were almost finished, and the last day they wanted to find anyhow three – they may not be perfect, but those prizes had to be distributed.

One man they found was following the traffic rules exactly, so they were very happy. They rushed towards him with the trophy, but seeing the police coming towards him the man went against a red light. Who wants to get unnecessarily into trouble? The police were shouting, “Wait!” – but he did not listen, he was immediately gone, against the light. They tried with two other people, but nobody would stop, seeing the police. So after seven days’ effort, those three prizes are still sitting in the headquarters of the police, and Athens is going on as rejoicingly as ever.

You can have a little taste in Poona, but still you survive because you remain alert, aware. Perhaps the worst traffic situation is in Italy. That’s why I was telling you the other day that the people who sell cars have come to the conclusion that if the man first tries to look at the engine of the car he is a German. If the man first looks at the beautiful lines and curves of the car he is French. But if the man first looks at the horn, whether it works or not, he is an Italian – because the real thing is the horn, otherwise you cannot survive.

You are using awareness without being aware of it, but only about outside things. It is the same awareness that has to be used for the inside traffic. When you close your eyes there is a traffic of thoughts, emotions, dreams, imaginations; all kinds of things start flashing by.

What you have been doing in the outside world, do exactly the same with the inside world and you will become a witness. And once tasted, the joy of being a witness is so great, so other-worldly that you would like to go more and more in. Whenever you find time you would like to go more and more in.

It is not a question of any posture; it is not a question of any temple, of any church or synagogue.

Sitting in a public bus or in a railway train, when you have nothing to do just close your eyes. It will save your eyes being tired from looking outside, and it will give you time enough to watch yourself. Those moments will become moments of the most beautiful experiences. And slowly, slowly, as awareness grows your whole personality starts changing. From unawareness to awareness is the greatest quantum leap.

Hymie Goldberg was on holiday in Ireland, driving his new Mercedes. He came to a small farm where the road went right through a large puddle. Paddy was standing next to it, so Hymie leaned out and asked if the puddle was shallow.

Paddy said, “Yes,” so Hymie drove on, only to have his car sink slowly out of sight.

Spluttering with rage and dripping wet, Hymie shouted at Paddy, “You idiot! Why the hell did you tell me it was shallow enough to drive through?”

Paddy scratched his head and said, “I don’t understand it. The water only came half way up my ducks.”

Just learn to be aware in all situations. Make a point of using every situation for awareness.

A man rushed into the Pig and Whistle pub in great agitation.

“Does anyone own a great big black cat with a white collar?” he said in a nervous voice. There was no reply.

“Well, does anyone know of a large black cat with a white collar?” asked the man again, raising his voice above the general noise of the bar. But still there was no answer.

“Oh dear!” muttered the man, “I think I’ve just run over the priest.”

The difference between a politician and an English lady…

When a politician says yes, he means maybe. When he says maybe, he means no. If he says no, he’s no politician.

When an English lady says no, she means maybe. When she says maybe, she means yes. If she says yes, she’s no lady.


From Satyam Shivam Sundram, Chapter 25

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.

The End is Always Buddhahood – Osho

What is the best way to encourage people in meditation? 

The first thing: for a patient to go to the doctor you must make him realize that he is sick; otherwise there is no need to go to the doctor.

So the people you want to encourage into meditation: first you have to make them aware that they are frustrated, perhaps for so long that they have forgotten that they are sad. They cannot remember when they laughed from their very hearts. They have become robots – they do things because they have to be done but there is no joy in doing them.

They are living an accidental life. Their birth is accidental, their marriage is accidental, their children are accidental, their job is accidental. Their life has no sense of intrinsic growth and direction. That’s why they cannot feel like rejoicing.

So first you have to make them aware where they are – and almost everybody is in the same situation. Death is coming close – you cannot even rely on your being here tomorrow. And your life is an absolute desert – it has not found any oasis, it has not felt any meaning, any significance – and death may destroy all possibilities in the future.

So first you have to make them aware of their meaningless, accidental, frustrated life. They know it, but they try to suppress their knowing in many ways, because to know it continuously is a torture. So they go to the movies to forget it. They go to parties, they go to picnics, they drink alcoholic beverages; they do everything – just to somehow not remember the reality of their life, their hollowness, futility.

This is the most important part – to remind them. And once a person remembers all this, then to lead him towards meditation is a very simple thing, because meditation is the only answer to all the questions of man. It may be frustration, it may be depression, it may be sadness, it may be meaninglessness, it may be anguish: The problems may be many but the answer is one.

Meditation is the answer.

And the simplest method of meditation is just a way of witnessing. There are one hundred and twelve methods of meditation, but witnessing is an essential part of all one hundred and twelve methods. So as far as I am concerned, witnessing is the only method. Those one hundred and twelve are different applications of witnessing.

The essential core, the spirit of meditation is to learn how to witness.

You are seeing a tree: You are there, the tree is there, but can’t you find one thing more? – That you are seeing the tree, that there is a witness in you which is seeing you seeing the tree.

The world is not divided only into the object and the subject. There is also something beyond both, and that beyond is meditation.

So in every act… and I don’t want people to sit for one hour or half an hour in the morning or in the evening. That kind of meditation is not going to help, because if you meditate for one hour, then for twenty-three hours you will be doing just the opposite of it.

Meditation can be victorious: witnessing is such a method that it can spread over twenty-four hours of your day.

Eating, don’t get identified with the eater. The food is there, the eater is there, and you are here, watching. Walking, let the body walk but you simply watch. Slowly, the knack comes. It is a knack, and once you can watch small things….

This crow, crowing… you are listening. These are two – object and subject. But can’t you see a witness who is seeing both? – The crow, the listener, and still there is someone who is watching both. It is such a simple phenomenon. Then you can move into deeper layers: you can watch your thoughts; you can watch your emotions, your moods.

There is no need to say, “I am sad.” The fact is that you are a witness that a cloud of sadness is passing over you. There is anger – you can simply be a witness.  There is no need to say, “I am angry.” You are never angry – there is no way for you to be angry – you are always a witness. The anger comes and goes; you are just a mirror. Things come, get reflected, move – and the mirror remains empty and clean, unscratched by the reflections.

Witnessing is finding your inside mirror.

And once you have found it, miracles start happening. When you are simply witnessing the thoughts, thoughts disappear. Then there is suddenly a tremendous silence you have never known. When you are watching the moods – anger, sadness, happiness – they suddenly disappear and an even greater silence is experienced.

And when there is nothing to watch – then the revolution. Then the witnessing energy turns upon itself because there is nothing to prevent it; there is no object left. The word “object” is beautiful. It simply means that which prevents you, objects you. When there is no object to your witnessing, it simply comes around back to yourself – to the source. And this is the point where one becomes enlightened.

Meditation is only a path: the end is always Buddhahood, enlightenment. And to know this moment is to know all.

Then there is no misery, no frustration, no meaninglessness; then life is no longer an accident. It becomes part of this cosmic whole – an essential part. And a tremendous bliss arises that this whole existence needs you.

Man’s greatest need is to be needed. If somebody needs you, you feel gratified. But if the whole existence needs you, then there is no limit to your bliss. And this existence needs even a small blade of grass as much as the biggest star.

There is no question of inequality. Nobody can substitute for you. If you are not there, then existence will be something less and will remain always something less – it will never be full. That feeling – that this whole immense existence is in need of you – takes all miseries away from you.

For the first time, you have come home.


From Light on the Path, Chapter One

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.


After Awakening Before Enlightenment

Back in 2011 the essay Awakening Before Enlightenment came gushing out onto the computer screen. I was very reluctant to edit it much at all because it didn’t feel like my writing. It just poured out.

Now almost seven years later it seems like perhaps it is time for a check-up.

In the last paragraph it was written:

So here we come to the point that has been the fuel for this inquiry for all these years. Without exposure to the presence of an Enlightened Master and, unfortunately for some, even with, it is very easy to believe that the “awakening of the witness” is the end of the journey, is itself enlightenment. Some fellow travelers might very well believe that there is no ending of the mind, because that is the limitation of their own experience.

What is the landscape now at this time? What has changed?

Through these last years I have spent even more time exploring coming out of mind. I have experimented with many of Shiva’s 112 Meditation Techniques explained by Osho in The Book of Secrets. And with each I have discovered that same core that Osho points us to again and again, witnessing.

And it is from here that the mind is witnessed, that one sees all the ways to get entangled, and these are not just seen once or twice but again and again. But each time that seeing happens the strength of the proclivity is lessened. It becomes easier to come out, easier to let go of grasping, easier to remain with that which may be uncomfortable.

And yes, there do come more moments, and longer in duration, where one is without thought.

When thought subsides one is capable of exploring the region of feeling. Not feeling with a tour guide who is naming all the sights but feeling just in feeling. Feeling the very sensation of moods, sometimes the feeling of burbling, gushing raw emotion of some long forgotten happening.

And yes there also comes moments when all thought and feelings subside and one is left with only a sense of being.

And this sense of being, this wavering in the belly, is witnessed, is seen and in that very seeingness, when the seeing is total even that sense of being, that ripple comes to rest. In these moments there is “an ending of mind.”

Surely this momentary “ending of mind” is “samadhi with seed.” It is seed because the seed remains and because the seed remains it invariably re-sprouts. Nevertheless in this moment I am refreshed.

So now I can revisit the post and still say yes, for me, it is true that “awakening of the witness” is not “the end of the journey.” In fact it is the real beginning. The beginning of the end of “me.” And in this witnessing there is “a knowingness” that exists without any support. It is self-evident.

It is also important to emphasize that “the ending of me” does not come about by any doing on my part. I am not dissolving or evaporating my mind.  Any such activity would only strengthen the doer, the “me.” The mind does dissolve, it does evaporate not because of any doing on my part, on the contrary it does so because in those moments I am no longer contributing to its survival. My energy is with that “knowingness.” And because I am residing at home (in those moments) there is no energy feeding the “me.” And I am perfectly happy to let all of the un-entangling, all of the exposing, all of the evaporation proceed without any interference and bask in the moments of “now-here” that appear on their own.

And still the refrain, “charaiveti, charaiveti .”


Here you can find  Awakening Before Enlightenment.

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 judgements 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 practise something, you are imposing something against yourself, otherwise why practise it? Against whom are you practicing? When you practise 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, Chapter Nine

Copyright© OSHO International Foundation

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

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Seeing This, No-Mind Arrives – Osho

Is it possible that the no-mind evolves quite naturally out of the mind without struggle and anguish, without exploding, hammering, cutting and such wild acts? Is the very idea of no-mind, which seems to be in the mind and yet transcending the mind, a seed like form of the no-mind? Is it helpful to meditate along these lines of mind-transcending concepts like eternity, nirvana, death? My mind seems to explode when I do. It feels like I am pushing over my limit and I get afraid of becoming schizophrenic.

The no-mind cannot arise out of the mind. It is not a growth of the mind, it is not in continuity with the mind; it is discontinuous. It is as discontinuous as disease is with health. The health does not arise out of the disease; it arises out of the removal of the disease. Disease was encroaching on the space and was not allowing the health to bloom.

The disease has to be removed. It is like a rock blocking the path of a small spring. You remove the rock and the spring starts flowing. It does not arise out of the rock. The rock was blocking it, the rock was a block. So is the mind. Mind is the block for the no-mind.

No-mind simply means that which is not mind at all. How can it arise out of the mind? If it arises out of the mind, it may be super-mind, but it can’t be no-mind. That’s where I differ from Shree Aurobindo. He talks about the super-mind. A super-mind is the same mind more decorated, more cultivated, more cultured, more sophisticated, more strong, more integrated — but all the time the same old mind.

Buddha says not super-mind but no-mind; not super-soul but no soul; not super-individuality, not super-self, but no-self, anatta. That is where Buddha is unique and his understanding the deepest. A super-mind is a growth, a no-mind is a leap, a jump. The no-mind has nothing to do with the mind at all. They never meet even, they never encounter each other. When the mind is there, the no-mind is not there. When the no-mind is there, the mind is not there. They don’t even say hello to each other — they can’t. The presence of the one is necessarily the absence of the other. So remember it.

That’s why I say Shree Aurobindo never became enlightened. He remained polishing the mind. He was a great mind, but to be a great mind is not to be enlightened. So is Bertrand Russell a great mind. But to be a great mind is not to be enlightened. So is Friedrich Nietzsche a great mind — and Aurobindo and Nietzsche have many similarities.

Nietzsche talks about the superman and Aurobindo also talks about the superman. But the superman will be a projected man. A superman will be this man; all the weaknesses destroyed, all the strengths strengthened — but this man. Bigger than this man, stronger than this man, higher than this man, but still on the same wavelength, the same ladder. There is no radical change, there has never been a discontinuity.

No-mind means discontinuity with all that you are. You have to die for no-mind to be. So the first thing. You ask, “Is it possible that the no-mind evolves quite naturally out of the mind?”  No. It is not an evolution, it is a revolution. The mind is dropped and suddenly you find the no-mind is there, has always been there. The mind was clouding, making you confused, was not allowing you to see that which is. So it is not an evolution.

And you ask, “Is it possible without struggle and anguish?” It has nothing to do with struggle and anguish. No-mind has nothing to do with struggle and anguish. It does not come out of struggle and anguish. Anything that comes out of struggle and anguish will carry the wounds. Even if those wounds are healed, the scars will be carried. It will be again a continuity.

The struggle and anguish is not for the no-mind; the struggle and anguish arises because the mind struggles to keep itself in power. The fight is given by the mind. The mind does not want to go, the mind wants to stay. The mind has become so powerful; it possesses you. It says, “No, I am not going to get out. I am going to stay here.” The whole struggle and anguish is because of the mind. The no-mind has nothing to do with it. And you will have to go through this anguish and struggle. If you don’t go through the anguish and the struggle, the mind is not going to leave you.

And again let me repeat, the no-mind is not born out of your struggle; out of your struggle only comes the mind. The no-mind comes without any struggle. The rock gives you the struggle. It does not want to move. It has remained in that spot for centuries, for millennia — who are you to remove it? “And about what spring are you talking? There is none. I have been here for centuries and I know — there is none. Forget all about it!” But you want to remove the rock. The rock is heavy, the rock is rooted in the earth. It has remained there for so long. It has attachments; it does not want to go. And it knows nothing of the spring. But you will have to remove this rock. Unless this rock is removed, the spring will not flow.

You ask: “without exploding, hammering, cutting and such wild acts?” The no-mind has nothing to do with your acts. But the mind will not go. You will have to hammer and cut and you will have to do a thousand and one things.

Is the very idea of no-mind, which seems to be in the mind and yet transcending the mind, a seed like form of the no-mind?

No — there is no seed in the mind of the no-mind. The mind cannot contain even the seed of no-mind. The mind has no space to contain it. No-mind is vast, like the sky. How can it be contained in a tiny thing, the mind? And the mind is already too full — full of thoughts, desires, fantasies, imaginations, memories. There is no space.

In the first place it is very tiny — it cannot contain the no-mind. In the second place it is so full, overcrowded, so noisy. The no-mind is silent, the mind is noisy. The mind cannot contain it; the mind has to cease. In that cessation is the beginning of a new life, a new being, a new world.

Is it helpful, you ask, to meditate along these lines of mind-transcending concepts like eternity, nirvana, death?

Those so-called mind-transcending concepts are still concepts and are of the mind. When you are thinking of eternity, what will you do? You will think. When you are thinking of nirvana, what is going to happen? Your mind will spin and weave, and your mind will give you beautiful ideas about nirvana — but that will be all mind work. What can you think about death? What will you think if you think about death? You don’t know. How can you think anything about that which you don’t know?

Mind is perfectly capable in repeating the known; with the unknown it is impotent. You don’t know eternity; all that you know is time. Even when you think of eternity it is nothing but lengthened time, stretched time — but it is time. What do you know about nirvana? — all that you have heard about it, read about it. That is not nirvana. The word nirvana is not nirvana, and the concept of nirvana is not nirvana. The word God is not

God, and all the pictures and all the statues that have been made of God have nothing to do with him — because he has no name and no form.

And what are you going to think about death? How can you think about death? You have heard a few things, you have seen a few people dying, but you have never seen death.

When you see a man dying what do you see? He breathes no more; that’s all that you see.

His body has become cold; that’s all that you see. What more? Is this death? — The body becoming cold, breathing stopping? is this all? What has happened to the innermost core of the person? You cannot know without dying. You cannot know without experiencing.

The only way to know the unknown is to experience it.

So these concepts won’t help. They may rather, on the contrary, strengthen the mind, because the mind will say, “Look, I can even supply you mind-transcending concepts.

See what I am doing for you. Keep me with you always. I will help you to become enlightened. Without me you will be nowhere. Without me how will you think about death and nirvana and eternity? I am absolutely essential. Without me you will not be anything at all.”

No, these meditations won’t help. You have to see it — that the mind is not going to help at all. When you see the point that mind is not going to help at all, in that very helplessness, in that very state, there is silence; all stops. If the mind cannot do anything, then nothing is left to do. Suddenly all thinking is paralyzed; it is pointless. In that paralysis you will have the first glimpse of no-mind… just a small window will open. In that stopping of the mind you will have a taste of no-mind. And then things will start moving. Then it will be easier for you to get lost into the boundary-lessness.

You cannot meditate; you have to go into it. Meditating upon it is a pseudo activity; it is a kind of avoiding, escaping. You are afraid of death, you think about death. You are afraid of nirvana, you think about nirvana. Thinking gives you the feeling that you are capable even of thinking about death and nirvana.

My mind seems to explode when I do.

Mind is very cunning. It must be deceiving you — because mind cannot explode while you are thinking. About what you are thinking does not matter; while you are thinking, mind cannot explode. Mind will be enjoying it, and in that very enjoyment you are thinking you are exploding.

It feels like I am pushing over my limit and I get afraid of becoming schizophrenic.

Dinesh, you need not be afraid of ever becoming schizophrenic, because you already are – everybody is. Mind is schizophrenic, because mind knows nothing of unity. Mind is always split. Mind always has alternatives, to be or not to be, to do this or to do that.

Mind is always indecisive. Even if you choose something it is only a part of the mind that chooses it, the other part remains against it.

The mind is never total, so mind is schizophrenic. You need not be afraid of that. To be in the mind is to be schizophrenic. Only Buddhas are beyond it. The whole humanity is schizophrenic, more or less. When you go beyond a point then you have to seek and search for the psychiatrist, but the difference is only of degrees; the difference is only of quantity not quality. Even between you and your psychoanalyst there is only a difference of degrees.

Remember, mind will not help. Mind cannot help, mind can only hinder. Seeing this, no-mind arrives. It is not that you bring it; it arrives on its own accord.


From The Diamond Sutra, Chapter Two

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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Freedom and Interdependence – Osho

For forty-five years I lived in prison, mostly made by myself. Now I know it is possible to become more and more free. But what to do, when you feel you need a safe place, a good climate to grow? Another prison? How to be free anywhere, any time? I feel sorrow and rebellion in me about that.

Yvonne, freedom has nothing to do with the outside; one can be free even in an actual prison. Freedom is something inner; it is of the consciousness. You can be free anywhere—chained, in a jail, you can be free—and you can be unfree outside the jail, in your own home, visibly absolutely free, but you will be a prisoner if your consciousness is not free.

You are confusing outer freedom with inner freedom. As far as the outside is concerned you can never be absolutely free—let it be clear once and forever. As far as outside is concerned you are not alone, so how can you be absolutely free? There are millions of people around you. On the outside, life has to be a compromise. If you were alone on the earth you would have been absolutely free, but you are not alone.

On the road you have to keep to the left. And Yvonne will feel this is a great bondage: “Why? Why should I be forced to be on the left? I am a free man. If I want to walk on the right I will walk on the right. If I want to walk in the middle of the road I will walk in the middle of the road.” In India you can do it—India is a free country, remember! It is the greatest democracy in the world, so right, left, middle, anywhere you can walk!

But one man’s freedom becomes so many people’s problem. You are free to be yourself, but you should not be an interference in other people’s lives.

A man of understanding will respect his freedom as much as he will respect others’ freedom, because if nobody respects your freedom, your freedom will be destroyed. It is a mutual understanding: “I respect your freedom, you respect my freedom, then we both can be free.” But it is a compromise. I have not to interfere with your being, I am not free to trespass on you.

You want to sing loudly in the middle of the night. Of course you are a free person, and if you cannot sing loudly in your own house, what kind of freedom is this? But the neighbors have to sleep too; then there has to be a compromise.

On the outside we are interdependent. Nobody can be absolutely independent. Life is an interdependence. Not only with people are you interdependent, you are interdependent with everything. If you cut all the trees you will die because they are constantly supplying you with oxygen. You are dependent on them—and they are dependent on you because you are constantly giving them carbon dioxide. We take oxygen in and exhale carbon dioxide; the trees do just the opposite, they exhale oxygen and inhale carbon dioxide.

So when people like Mahendra are smoking, trees must be feeling tremendously happy because more carbon dioxide is being created for them! Listening to me these trees will be feeling very sad that I am telling you to go to the root cause of it and then smoking will disappear. That means trees won’t get as much carbon dioxide as they were getting before!

We are interdependent, not only with the trees—with the sun, with the moon, with the stars. Everything is an interdependence.

Just tomorrow there is going to be a solar eclipse, a total eclipse. It will have tremendous effects on the life on earth. If you look at the sun directly you can go blind forever. Avoid looking at the sun—in fact, don’t come out. There will be every temptation to come out because in the middle of the day, near about four-thirty in the afternoon, you can see stars in the sky; just as in the night you have always seen them, in the middle of the day you can see stars. There will be great temptation to come out and see, but avoid it, don’t come out. It is dangerous to the eyes, it is dangerous to your nervous system, it is dangerous to your mind mechanism. Many people will go berserk, many people will go blind. Women who are pregnant should avoid coming out absolutely because the child in the womb is very very vulnerable. He has no safeguards yet; he is soft, so soft he can be affected by anything. And in the solar eclipse, when it is total, dangerous rays enter into the atmosphere.

So when the eclipse happens I would like all my sannyasins to go inside their rooms, close the doors, sit in deep meditation. It will last only a few minutes. Avoid the temptation of coming out, and don’t try to find out devices through which you can see it without being harmed. No device is absolutely foolproof; it is better to avoid it.

Now life is so interdependent… the sun is so far away. It takes ten minutes for the rays of the sun to reach to the earth, and rays move with tremendous speed—one hundred eighty-six thousand miles per second. But we are related to other suns and other solar systems too. Everything in existence is interdependent, so you cannot be absolutely free on the outside—and there is no need either.

Enjoy this interdependence. Don’t call it bondage. It is not dependence, it is INTER-dependence. You are dependent on others, others are dependent on you. It is a brotherhood, it is relatedness. Even the smallest grass leaf is related to the greatest star.

But in the inner world, in the inner kingdom, you can be absolutely free. So the whole question is of the inner. And then, Yvonne, you will not feel sad and rebellious; there is no need. Understand that the outer interdependence is a must, it is inevitable; nothing can be done about it. It is part of how things are. Accept it. When nothing can be done about it, acceptance is the only way. And accept it JOYOUSLY, not as a resignation. Accept it! This is our universe; we are part of it. We are not islands, we are part of the whole continent. We are not egos.

Yvonne, your idea of freedom is rooted somewhere in the idea of the ego. We are not egos. The ego is a false entity—because we are not separate, how can we have egos? It is good as far as language is concerned; it is utilitarian to use the word ‘I’, but it has no substance in it. It is pure shadow, utterly empty. A useful word, utilitarian, but not real.

But inner freedom IS possible. It happens as you go deeper and deeper into awareness. Watch your body, watch your thought processes.

Just the other day Buddha was saying: Watch, witness the whole process of your thoughts. And slowly, slowly, you will see you are neither anger nor greed, neither Hindu nor Mohammedan nor Christian, neither Catholic nor communist. Slowly, slowly, you will be aware that you are not any thought—you are not mind at all. You are a pure witness. The experience of pure witnessing is the experience of total freedom, but it is an inward phenomenon. And a man who is inwardly totally free has no hankering to be outwardly free. He is capable of accepting nature as it is.

Yvonne, create inner freedom through witnessing. Sannyas is only for the inner freedom. And live out of inner freedom and then you will be able to see the interdependence on the outside. It is beautiful and it is a blessing. There is no need to rebel against it. Relax into it, surrender to it. And remember: only a person who is really free can surrender.


From The Dhammapada, the Way of the Buddha, V.9, Chapter Four

Copyright© OSHO International Foundation

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

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Meditate for Forty-eight – Osho

Can a person meditating an hour a day gain enlightenment in this life? 

It has been found by all the great meditators of the world that just forty-eight minutes, exactly forty-eight minutes, are enough to make you enlightened. But to meditate for forty-eight minutes – I’m not even making it sixty, I’m giving you the exact time – is not an easy thing.

Even to meditate for a single minute, a whole single minute, sixty seconds, is a difficult thing – but not impossible. You can try it to check. Just put a small watch in front of you with a second hand, and start looking at the second hand the moment it moves from twelve. Just keep watching the second hand and see how long you can manage watching it.

At the most, somewhere between ten to twelve seconds you will have missed, you will have gone somewhere else. And by the time you come back, a few seconds are lost, the hand has moved. If you do it daily, then in a few days it is possible to remain for sixty minutes silently watching.

The same is the process of vipassana. You have to watch your breathing – that is the method that Buddha used, a very simple and very scientific method. You just watch the breath going in, you go with it; it is coming out, you come out with it. You don’t forget at any time the watching; you don’t go astray.

If you can manage it for forty-eight minutes, that very day you will become enlightened, in this life!

There is no need to wait for another life and there is no need even to wait for one hour. Those twelve extra minutes may be too difficult. Just forty-eight is the exact right time.

To attain those forty-eight minutes may take years, but it need not be postponed for another life, it can happen in this life.

It all depends on your intensity.

It all depends how much you are ready, willing, open, receptive, vulnerable.


From The Sword and the Lotus, Chapter Eleven

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.