Attaining Absolute Indifference – Osho

You have said much lately about inner silence and emptiness. After two years as your disciple, much of the time, particularly during the meditations at the ashram, my mind seems more than ever to be out of control and working like a computer gone mad. I try to be a witness to the whole absurdity, but the monster goes on and on!

Let the monster go on and on and don’t you be worried. The very worry is the problem, not the monster.

The whole world is going on and on: rivers go on flowing, clouds go on moving in the sky, birds go on chattering in the trees. Just why are you so against only the mind? Let it also go on and on – you be unconcerned.

Witnessing is not an effort. When you are unconcerned the witness arises. Be indifferent to the mind; in the climate of indifference the witness arises. The very idea that you have to stop it is wrong, that you have to still it is wrong, that you have to do something about this constant ongoing process is wrong. You are not required to do anything. If you do anything it won’t help – it will help the trouble, not you. That’s why when you meditate you feel the mind going more mad; when you don’t meditate it is not so mad. When you are meditating you are too concerned with the mind, trying your hardest to make it still. Who are you? And why should you be worried about the mind?

What is wrong with it? Allow the thoughts, let them move like clouds.

When you are indifferent, suddenly you are watching. With nothing left to do, what will you do?

You can only watch, you can only witness – and in witnessing mind stops. Not that you can stop it. Nobody has ever been able to stop the mind, because the stopper is also part of the mind. The idea of meditation is part of the mind too – the idea that if you become silent you will attain to the ultimate is also of the mind. So don’t be stupid! The mind cannot silence the mind.

Who is asking this question, you or the mind?

You are not aware of yourself at all; it’s the mind playing tricks. The only thing that can be done, and which is possible, is to be indifferent and let the mind go. When you are indifferent suddenly a distance arises between you and the mind. You still listen to it because it is knocking continuously at your doors, but now you are indifferent. Now, inside, you are not worried whether it goes on or stops, you don’t choose. You say to the mind, “If you want to go, you go on; if you want to stop, you can stop. It is none of my concern.” This unconcern is needed. In this climate of unconcern and indifference the witness arises. Suddenly you see that the mind never belonged to you; it is a computer, it is a mechanism. You are absolutely separate from it.

Drop all efforts to still it and just remain passive, looking at whatsoever is going on. Don’t give direction to the mind; don’t say, “Be like this.” Don’t be a guide to the mind and don’t be a controller.

The whole existence is going on, nothing disturbs you – why only this mind, a small computer, a small mechanism? Enjoy it if you can. If you cannot, then be indifferent. And then suddenly one day you find that something which was fast asleep within you is awakening; a new energy is coming up in you – a distance from the mind. And then by and by the mind goes on – far away, far away, far away. Then still it goes on chattering but you know that somewhere far away, near a star it is chattering; you cannot even make sense out of it, what it is saying. And this distance goes on and on and on, and one day suddenly you cannot find where the mind has gone.

This silence is qualitatively different from a silence that you can practice. The real silence comes spontaneously; it is not something to be practiced. If you practice it you can create a false silence.

The mind is so tricky, it can give you a false notion of silence – and that too will belong to the mind.

So don’t try hard to still it. Rather, stand aside, by the side of the road, and let the traffic pass.

Just watch it, just look at it with eyes of unconcern, indifference, and the thing that you have been desiring will happen – but not through desire. Because desire will not allow you to be indifferent.

Buddha has used a word upeksha; the word means absolute indifference. And he says that you can never become meditative unless you have attained to upeksha, to indifference. That is the very soil.

In that soil the seeds of meditation sprout – and there is no other way.


From Absolute Tao, Chapter Eight and previously published as Tao: The Three Treasures, Volume 1, Chapter 8

Copyright© OSHO International Foundation







Here you can listen to the discourse excerpt Witnessing the Monster.

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 online from and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Drop the Mirror

When we look into the mirror we see an image and because of memory we identify with that image as ourselves. With just a little bit of self-awareness we know that the image that we see is not our real self but just a reflection.

It is the same with the images of thought and feelings. We perceive those images and identify thus creating ME. We then hold these images in memory and thus the ego is born. Thereafter when we look out into the world we first look through that collection of memory known as ME. It passes through the prism of collected past impressions.

But if we carefully examine the situation we understand that those thoughts and feelings are just images on a screen and with self-awareness we experience the perceiving and know that I am not that which is being perceived. Now the ME has begun to lose its grip. Of course the grip that the ME has is only what we give. It has no power of its own. It is inanimate.

Just as we do not walk around holding the mirror in front of us and relating to the world we can also drop the mirror of ME. Now the world is That which Is.


This post is from a collection of essays, stories, insights and poems that have occurred to me along the Way titled Here to Now and Behind.

From Lemurs to Lamas: Confessions of a Bodhisattva

I have just completed a collection of stories and essays from along the way. Some of the material has already been posted on Sat Sangha Salon but most of it is new. You are free to download and distribute in any non-commercial fashion you wish.

You will find it here:

From Lemurs to Lamas: Confessions of a Bodhisattva

Love Is Being,


From Centering to Satori

Sumati and I spent almost five months making the journey overland to Poona and it was not easy at times. We had started off from England and combined hitchhiking with a few buses. For part of the journey I drove a Mercedes-Benz car to Beirut where it was to be sold by the owner.

She was only twenty and had not experienced that kind of overland traveling – it took its toll. I was so relieved by the time we arrived because I felt I had delivered my package to Osho. There were times, like once on the side of the road near Ankara, Turkey, when both of us wished we hadn’t embarked on the journey together. But in the end we made it and soon we were in harmony again.

Osho gave me five groups to do this time; Centering, which was the usual first group, Enlightenment Intensive, Tantra, Zazen and Awareness. Sumati was given a different schedule of groups.

A couple of insightful moments led up to a breakthrough.

There was an exercise given in the Centering group which used a nonsensical phrase that had to be memorized in a particular pattern and which required very keen concentration to remember correctly while performing other unrelated activities. The phrase was something like “shattaty, shamoui. Shamoui, shamoui, shattaty. Shattaty, shamoui, shamoui, shattaty, shamoui etc. And once we memorized this phrase we were paired up and sent into the busiest market area in Poona. Rickshaws, cars, bullock carts, cows, beggars, thousands of people all moving about and we had to maneuver through this chaos all the while reciting our phrase. This exercise created a witnessing consciousness. You concentrated on the phrase so much that all the other actions, crossing the road, making your way through the throngs of people happened almost as in a dream. And because of your non-involvement it flowed harmoniously. It really was quite remarkable.

Enlightenment Intensive was based on the format developed by Charles Berner, who combined interpersonal communication processes with the questioning “Who Am I” so that rather than internalizing the question, practitioners were paired up and asked each other to “tell me who you are.” This was a three day group and in the beginning very superficial answers would assert themselves. I am a man. I am an American. I am a Leo. I am independent, selfish, wonderful or any other adjective. As one persisted and exhausted all superficial responses one was left with only an objectless inquiring. Of course, some people mistakenly made an objectification of this empty inquiring and thought, “I’ve got it.”

During the Tantra group I had the opportunity to face jealousy. When a break happened, I walked out and saw Sumati in a loving embrace with one of the guys Kaveesha had sent off to Poona from Kansas City. I could feel the energy of what one would call jealousy but, in fact, when I looked carefully it was just energy. I had heard and read many times Osho talking about facing fear, jealousy, anger and not reacting but just observing. Here now, in front of my face, was an opportunity to do just that. And as he had said, I found that when one stayed with this energy without condemnation, it transformed, and lo and behold it had become love. And I felt the most love for the fellow; perhaps because of the opportunity he had given me, to experience this transformation of emotion (energy).

At some point within the five days of the Zazen group it became clear to me that I would be going to Japan. It just suddenly dawned on me. The experience seemed to trigger some very deep feelings that would need to be freed. Besides the sitting and walking meditation we experienced a Japanese tea ceremony performed by Asanga and a shakuhachi performance by Chaitanya Hari (Deuter).  During the time I was in the Zazen group, Osho was speaking on Buddha’s Heart Sutra.

While I was in Zazen, Sumati was doing the Leela group led by Somendra. My next group would also be led by Somendra, the first meeting of a new group called Awareness. After my Zazen and Sumati’s Leela group finished we had a day or two together before I was to begin my last group. It was then I learned that part of her “therapy” in Somendra’s group was his bedding her. Somendra was known for his magical work with energy, a bit of an energy “wizard”, and so apparently he worked his sexual wizardry on Sumati.

Because of my knowledge of this, I went into the Awareness group with a presence of energy in my hara which I was very much aware of. This energy fueled my meditation within the group. I’m sure that Somendra had no idea that I was the partner of his bedfellow nor probably would he have cared and I never said a word. I stayed with that energy and let it work its own magic in my belly.

Several days into the group we were lying on the floor in a meditation and I was “being with” the exhalations of my breath. With each one I went to its end and then let the inhale happen on its own. On one of the exhalations as it finished there was a movement that I would describe as that of the motion of a French Press coffee maker pushing down the plunger, plunging my head down into my torso, but then it stopped. At the time I felt like I was just on the verge of something but did not know what. At the end of the meditation Somendra told the group that I had had a mini satori.

The next day in one exercise we were moving around the room with blindfolds on and I found myself drawn to the window. It felt as though my being was looking for a way out. Later we were again on the floor, and again I was staying with my exhalations and letting them come to a complete stop and waiting for the inhalation to happen on its own—and then—the French Press. Only this time it completed its plunge and it was as if everything that had been in my head, moved down into my torso below the shoulders. The head was gone. Just at the moment of this happening a call of a bird was heard—but there was no space between the call and myself. It was as if, up to that point, there had always been a very subtle screen through which the outside world had to pass; but not now. There was no separation. The meditation ended and Somendra had us sit up. We had had blindfolds on and when I moved mine off my eyes they looked like some kind of antenna and Somendra made a remark and everyone laughed. But when everyone laughed, I laughed and there was no sense of a person who was being laughed at. There was no person there.

He must have motioned for me to speak because I heard myself say, “The goose is out.” I went on to tell him that yesterday when he said that a satori had happened that he was wrong. It hadn’t quite fully come to fruition, but today it had.

Note: Following is a question from a discourse in which Osho talks about Satori.

Beloved Osho,

Over the years, I have heard various sannyasins saying that they experienced a satori. What exactly is a satori, and how does it come about?

Satori is a glimpse of the ultimate… as if you are seeing the Himalayan peaks. But you are far away, you are not on the peaks, and you have not become the peaks. It is a beautiful experience, very enchanting, exciting, challenging. Perhaps it may lead you towards samadhi. Satori is a glimpse of samadhi.

Samadhi is the fulfillment of satori. What was a glimpse has become now an eternal reality to you.  Satori is like opening a window – a little breeze comes in, a little light. You can see a little sky, but it is framed. Your window becomes a frame to the sky, which has no frame. And if you always live in the room and you have never been out of it, the natural conclusion will be that the sky is framed.

It is only in this decade that a few modern painters have started painting without frames. It was a shock to all art lovers, who could not conceive it: what is the meaning of a painting without a frame?

But these modern painters said, “In existence nothing is framed, so to make a beautiful, natural scenery with a frame is a lie. The frame is the lie – it is added by you. It is not there outside, so we have dropped the frames.”

Satori is just a glimpse, from the window, of the beautiful sky full of stars. If it can invite you to come out to see the unframed vastness of the whole sky full of millions of stars, it is samadhi.

The word samadhi is very beautiful. Sam means equilibrium; adhi, the other part of samadhi, means all the tensions, all the turmoil, all disturbances have disappeared. There is only a silent equilibrium… as if time has stopped, all movement has frozen. Even to feel it for a single moment is enough: you cannot lose it again.

Satori can be lost because it was only a glimpse. Samadhi cannot be lost because it is a realization. Satori is on the way to samadhi, but it can become either a help or a hindrance – a help if you understand this is just the beginning of something far greater, a hindrance if you think you have come to the end.

In meditation, first you will come to satori – just here and there glimpses of light, blissfulness, ecstasy. They come and go. But remember, howsoever beautiful, because they come and go, you have not yet come home – where you come and never go again.


From The Path of the Mystic, Chapter 37

Copyright© OSHO International Foundation

That was the last group that was assigned and the last group that I did.

Within a short time Sumati and I made preparations to go to Japan. We had bought the very first tickets for the train to Gujarat going to the new commune and because it was delayed we decided to go to Japan and make some money teaching English. We got a refund on our tickets for the train and bought some tape discourses to take with us. My friend Peter, who I had traveled with from Kenya to Madagascar, was living in Tokyo and so that would be a good place to land.


This story is from a collection of stories and essays from along the Way titled From Lemurs to Lamas: Confessions of a Bodhisattva.

Give a Beautiful Send-off to Vimalkirti – Osho

Is there anything you can say about what is happening to Vimalkirti?


Nothing is happening to Vimalkirti – exactly nothing, because nothing is nirvana. The West has no idea of the beauty of nothingness. The whole Western attitude is extrovert, oriented towards things, oriented towards actions. ‘Nothing’ sound like emptiness – it is not so.

This is one of the greatest discoveries of the East: that nothing is not empty, on the contrary it is just the opposite of emptiness. It is fullness, it is overflowingness.

Break the word ‘nothing’ in two, make it ‘no-thingness’, and then suddenly its meaning changes, the gestalt changes.

Nothing is the goal of sannyas. One has to come to a space where nothing is happening; all happening has disappeared. The doing is gone, the doer is gone, the desire is gone, the goal is gone. One simply is – not even a ripple in the lake of consciousness, no sound.

The Zen people call it ‘the sound of one hand clapping’. Now, one hand clapping cannot create sound; it is soundless sound, the omkar, just silence. But silence is not empty, it is very full. The moment you are absolutely silent, absolutely attuned with nothingness, the whole descends in you, the beyond penetrates you.

But the Western mind has overpowered the whole world: we have become ‘workaholics’. And my whole approach is to help you to become zeros. The zero is the most perfect experience in life; it is the experience of ecstasy.

Vimalkirti is blessed. He was one of those few of my chosen sannyasins who never wavered for a single moment, whose trust has been total the whole time he was here. He never asked a question, he never wrote a letter, he never brought any problem. His trust was such that he became by and by absolutely merged with me. He has one of the rarest hearts; that quality of the heart has disappeared from the world. He is really a prince, really royal, really aristocratic! Aristocracy has nothing to do with birth, it has something to do with the quality of the heart. And I experienced him as one of the rarest, most beautiful souls on the earth. It is not a question at all of asking about him: What is happening?

Of course, one tends to think in the old ways in which one was brought up, and more particularly so about a German!

I have heard:

One German reached heaven and knocked on the doors. St Peter opened a small window and looked out. He asked, ‘How old are you?’ Then he looked in the records and was very puzzled because the German said, ’Seventy.’

He said, ‘This can’t be right. According to your record of working hours you must be at least one hundred and forty-three years old!’

The German continuously works. The German represents the ultimate in Western mind, just as the Indian represents the ultimate in Eastern mind. The Indian is always sitting silently, doing nothing, waiting for the spring to come so that the grass can grow by itself. And it really grows!

Little Joey was sitting outside under a tree when he heard his mother cry out from the house, ‘Joey, what are you doing?’

‘Nothing, Mom,’ he answered.

‘No, really, Joey, what are you doing?’

‘I said I ain’t doing anything.’

‘Don’t lie to me! Tell me what you are doing!’

At this point Joey gave a deep sigh, picked up a stone and tossed it a few feet. ‘I’m throwing rocks!’ He said.

’That’s what I thought you were doing! Now stop it immediately!’

‘Golly!’ Joey said to himself. ‘No one will let ya do just nothin’ anymore!’

Something has to be done… Nobody believes – you will not believe me when I say Vimalkirti is doing nothing, is just being.

The day he had the hemorrhage I was a little worried about him, hence I told my doctor sannyasins to help him remain in the body at least for seven days. He was doing so beautifully and so fine, and then just to end suddenly when the work was incomplete… He was just on the edge – a little push and he would become part of the beyond.

In fact, that’s the reason why I want one of the most modern medical centres to be in the commune. If somebody is just on the verge and can be helped medically to remain in the body for a few more days, then he need not come back to life again.

Many questions have come to me about what I think of living through artificial methods. Now, he is breathing artificially. He would have died the same day – he almost did die. Without these artificial methods he would have already been in another body, he would have entered another womb. But then I will not be available here by the time he comes. Who knows whether he will be able to find a Master or not? – And a crazy Master like me! And once somebody has been so deeply connected with me, no other Master will do. They will look so flat, so dull, so dead!

Hence I wanted him to hang around a little more. Last night he managed: he crossed the boundary from doing to non-doing. That ‘something’ that was still in him dropped. Now he is ready, now we can say goodbye to him, now we can celebrate, now we can give him a send-off.

Give him an ecstatic bon voyage! Let him go with your dance, with your song!

When I went to see him, this is what transpired between me and him. I waited by his side with closed eyes – he was immensely happy. The body is not at all usable anymore… The surgeons, the neurosurgeons and the other doctors were worried; they were asking again and again, enquiring about what I was up to, why I wanted him to be in the body, because there seemed to be no point in it – even if he somehow managed to survive his brain would never be able to function rightly. And I would not like him to be in that state. It is better that he goes.

And they were worried about why I wanted him to go on breathing artificially. Even his heart stopped once in a while and then, artificially, his heart had to be stimulated again. His kidneys began to fail yesterday, his skull has been drilled – there was such a great swelling inside. This was something congenital; it was bound to happen – it was a programme in his body.

But he managed beautifully: before it could happen he used this life for the ultimate flowering. Just a little bit had remained; last night even that disappeared.

So last night when I told him, ‘Vimalkirti, now you can go into the beyond with all my blessings,’ he almost shouted in joy, ‘Farrr out!’ I told him, ‘Not that long!’

And I told him a story…

The crow came up to the frog and said, ‘There is going to be a big party in heaven!’

The frog opened his big mouth and said, ‘Farrr out!’

The crow went on, ‘There will be great food and drinks!’

And the frog replied, ‘Farrr out!’

‘And there will be beautiful women, and the Rolling Stones will be playing!’

The frog opened his mouth even wider and cried, ‘Farrr out!’

Then the crow added, ‘But anyone who has a big mouth won’t be allowed in!’

The frog pursed his lips tightly together and mumbled, ‘Poor alligator! He will be disappointed!’

Arup, Vimalkirti is perfectly beautiful. He will not need to come back again into a body; he is going awakened, he is going in the state of Buddhahood.

So you all have to rejoice, dance and sing and celebrate! You have to learn how to celebrate life and how to celebrate death. Life is really not as great as death can be, but death can be great only if one achieves the fourth state, turiya.

Ordinarily it is difficult to get disidentified from the body and the brain and the heart, but it happened very easily to Vimalkirti. He had to become disidentified because the body was already dead – it has been dead for five days – the brain was already lost, the heart was far away.

This accident is an accident for the people who are on the outside, but for Vimalkirti himself it has proved a blessing in disguise. You cannot get identified with such a body: the kidneys not functioning, the breathing not functioning, the heart not functioning, the brain totally damaged. How can you get identified with such a body? Impossible. Just a little alertness and you will become separate – and that much alertness he had, that much he had grown. So he immediately became aware that ‘I am not the body, I am not the mind, I am not the heart either.’ And when you pass beyond these three, the fourth, turiya, is attained, and that is your real nature. Once it is attained it is never lost.

He used to love my jokes and this will be the last lecture for him, so two jokes for him:

An Italian couple was rushing to the hospital as the wife was about to have a baby. On the way there was a terrible automobile accident and the husband ended up in the hospital in a coma.

When he finally came to he was told he had been in a coma for three months and that his wife was fine and he was the proud father of twins, a boy and a girl.

As soon as he could he left the hospital to be with his family and after being home for a little while he asked his wife the names she had given the children.

The wife replied, ‘Well-a, in keeping with-a Italian-a tradition, I didn’t name them. It’s-a the man’s-a place to name-a the newborn babies, and since you were unconscious the job-a went-a to your brother.’

Hearing this, the husband got very upset, saying, ‘My brother is an idiot-a! He doesn’t know-a anything! So what-a did-a he name them?’

The wife said, ‘He named the girl-a Denise.’

‘Hey,’ the husband said, ‘that’s-a not-a bad! And-a the bambino?’

‘The boy he named Da nephew.’

Abe Einstein owned a company which manufactured nails in Ohio. He was doing so well that he could afford to spend the winter vacationing in Miami. The only problem was that he did not believe that his son, Max, had the good sense to run the business in his absence. Abe’s friend, Moishe, convinced him to take the winter off, pointing out that Ma Abe was having a great time in Miami until he received a copy by post of the magazine, NAILS QUARTERLY. In the magazine was a full-page colour ad for Einstein’s Nails with a picture of Jesus nailed to the cross. The caption read: ‘They Used Einstein’s Nails!’

Abe called Max immediately, ‘Don’t ever say such a thing again!’

Max assured his father that he understood. Abe felt assured until he got the next issue of NAILS

QUARTERLY, containing an ad showing Jesus lying on the ground below the cross with the caption: ‘They Didn’t Use Einstein’s Nails!’

These are the ‘three L’s’ of my Philousia: life, love, laughter. Life is only a seed, love is a flower, laughter is fragrance. Just to be born is not enough, one has to learn the art of living; that is the A of meditation. Then one has to learn the art of loving; that is the B of meditation. And then one has to learn the art of laughing; that is the C of meditation. And meditation has only three letters: A,B,C.

So today you will have to give a beautiful send-off to Vimalkirti. Give it with great laughter. Of course, I know you will miss him – even I will miss him. He has become such a part of the commune, so deeply involved with everybody. I will miss him more than you because he was the guard in front of my door, and it was always a joy to come out of the room and see Vimalkirti standing there always smiling. Now it will not be possible again.

But he will be around here in your smiles, in your laughter. He will be here in the flowers, in the sun, in the wind, in the rain, because nothing is ever lost – nobody really dies, one becomes part of eternity.

So even though you will feel tears, let those tears be tears of joy – joy for what he has attained. Don’t think of yourself, that you will be missing him, think of him, that he is fulfilled. And this is how you will learn, because sooner or later many more sannyasins will be going on the journey to the farther shore and you will have to learn to give them beautiful send-offs. Sooner or later I will have to go, and this is how you will also learn to give me a send-off with laughter, dance, song.

My whole approach is of celebration. Religion to me is nothing but the whole spectrum of celebration, the whole rainbow, all the colours of celebration. Make it a great opportunity for yourself, because in celebrating his departure many of you can reach to greater heights, to new dimensions of being, it will be possible. These are the moments which should not be missed; these are the moments which should be used to their fullest capacity.

I am happy with him… and many of you are getting ready in the same way. I am really happy with my people! I don’t think there has ever been a Master who had so many beautiful disciples. Jesus was very poor in that sense – not a single disciple became enlightened. Buddha was the richest in the past, but I am determined to defeat Gautam the Buddha!


Taken form Zen: Zest, Zip, Zap and Zing, Chapter 15  

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 online from and in the U.S. from OshoStore-Sedona and Osho Here and Now.

A New Awakening on the Horizon of Our Consciousness – Osho

A New Awakening on the Horizon of Our Consciousness

I believe that this talk was from a meditation camp held at Ranakput, Rajashthan in 1964. It would become part of the first book published of Osho’s talks. It has appeared with various titles: Sadhana Path, The Path of Self Realization and The Perfect Way.

The First Morning, June 4 1964

It is a delight to see you. In this solitary place you have come together to realize God, to find the truth, to know your own selves. But may I ask you a question? Is what you are seeking separate from you? You can search for someone who is away but how can you seek that which is your own self? Your own self cannot be sought in the sense in which everything else is sought because in this case there is no difference between the one who is seeking and the one who is being sought. You can seek out the world but you cannot seek your self. He who goes out in search of his self goes farther away from his self. It is important to understand this fact fully. Only then the search may be possible. If you want the material things of the world you have to look outside yourself, but if you want to find your self you have to be composed, unruffled, and to abandon all seeking. What you really are can only be seen in perfect calm and emptiness.

Remember that a search is also an excitement, a tension that it is a desire and a passion as well. But the soul cannot be realized through passion. This is the difficulty. Passion indicates that one desires to become something or to attain something, while the soul is already there within one. The soul is what I, myself, am. Passion and the soul lie in the opposite directions. They are opposite dimensions.

Therefore understand fully that the soul can be realized but it cannot be the object of desire. There cannot be any desire as such for the soul. All desire is worldly; no-desire is spiritual. It is desire and passion that make up the world. Whether this passion or desire is for money or for religion, for authority or for the realization of God, for worldly pleasures or for the liberation of moksha, it makes no difference. All passion is ignorance and bondage.

I do not ask you to desire the soul. I only ask you to comprehend the nature of desire. The understanding of passion frees one from passion because it reveals its painful character. The knowledge of pain is freedom from pain. Nobody, having known pain, can want it. And when there is no desire, when the mind is neither disturbed by passion nor searching for anything, then at that very moment, at that calm and tranquil moment you experience your real authentic being. The soul declares itself when passion disappears.

Therefore my friends, I ask you not to hanker after the soul but to understand desire itself and to rid yourselves of it. Then you will know and will realize the atman, the soul.

What is religion? Religion, dharma, has nothing to do with thoughts or with thinking. It has to do with no-thinking. Thinking is philosophy. It gives you results or conclusions but does not bring you satisfaction. Dharma is contentment. The process of logic is the doorway to thought while samadhi is the gateway to contentment.

Samadhi is the result of shunya and chaitanya, of emptiness and consciousness. The mind must be empty but watchful, and in that state of tranquility the door to truth opens. Truth is realized only out of emptiness and one’s whole life is subsequently transformed.

We reach the stage of samadhi through meditation, but what is generally understood as meditation is not true meditation. It too is thinking. Possibly the thoughts relate to the soul or to God but they are still thoughts. To what the thoughts relate makes no difference. In reality all thoughts pertain to another, to an outsider. They relate to what is not the self, to the material. There cannot be thought about the self because for thought to exist, two are needed. Therefore thought cannot take you beyond duality. If one is to realize this unity, to live in the self and to know it, then meditation, not thinking, is the way. Thought and meditation are in diametrically opposite directions. The former moves outward, the latter inward. Thought is the way to know the other; meditation, the way to know the self. But thought is generally taken for meditation. This is a very serious and widespread mistake and I want to caution you against this fundamental error. Meditation means becoming action-less. Meditation is not action but a state of being. It is being steady in one’s own self.

In action we come into contact with the outside world; in inaction, with ourselves. When we are not doing anything we become aware of what we are, but we are constantly involved in different activities and do not know ourselves. We do not even remember that we exist.

We are deeply preoccupied. At least the body rests but the mind does not rest at all. Awake, we think; asleep, we dream. Engrossed in these constant preoccupations and activities, we simply forget ourselves. In the press of our own affairs we lose ourselves. How strange this is! But it is a fact. We have become lost, not in the crowds of other people, but in our own thoughts, in our own dreams, in our own preoccupations and activities. We have become lost in ourselves. Meditation is the way to extricate ourselves from this self-created crowd, from this mental wanderlust.

By its nature meditation cannot involve any action. It is no-action. It is a term for an unoccupied mind. This is what I teach. It may look rather odd to say that I teach no-action and to say that we have gathered here to practice no-action but the language of man is very poor and very limited. Designed to express action only, it is never able to express the soul. How can that which is fashioned for speech express silence?

The word “meditation ”suggests that it is some sort of action but it is by no means action of any kind. It would be wrong of me to say I was “practicing” meditation; it would be correct to say I was “in” meditation. It is just like love. I am in love, but love cannot be manufactured. Hence I say meditation is a state of mind. It is of prime importance to be clear about this at the outset.

We have not gathered here to do anything but have come to experience that state where we simply are, where no action takes place, where there is no smoke to suggest action and only the burning flame of being remains, where only the self remains, where even the thought that “I am” no longer remains, where simply “being ”remains. This is shunya, emptiness. This is the point where we see not the world, but the truth. It is in this void, in this emptiness, that the wall that keeps you from knowing your self topples; that the curtains of thought rise and wisdom dawns. At this point you do not think, you know. Then there is vision; then there is realization.

But the words “vision” and “realization” are not quite appropriate because here there is no difference between the knower and the known, no difference between the subject and the object. Here there is neither the known nor the knower, simply knowing. In this context no word is suitable. “No-word” is the only appropriate word. If anyone asks me about this state I remain silent – or you might say I convey my answer through my silence.

Meditation is no-action. Action is something we may or may not do according to our wishes. But there is a difference between one’s nature and one’s actions. One’s nature is not action; it is neither doing nor non-doing. For example, understanding and sight are parts of our nature, parts of our being. Even if we do nothing, they will still be there. Nature is constantly present in us and only that which is constant and continuous can be called natural. Nature is not something of our making, it is our foundation. It is our selves. We do not create it, it is an intrinsic cohesion. We call it dharma. Dharma means our nature; it means pure existence.

This constant and continuous nature of ours is suppressed by the scattered direction of our actions. Just as the sea is covered by waves and the sun by clouds, we are covered by our own actions. The layer of activities on the surface hides that which is deep inside. Insignificant waves hide from our view the unfathomable depths of the ocean. How strange it is that the mighty is suppressed by the trivial, that a speck in the eye renders mountains invisible! But the sea does not cease to exist because of the waves. It is the soul of the waves and is present in them as well. Those who know even recognize it in the waves, but those who do not know must wait until the waves subside. They can only look at the ocean after the waves disperse.

We have to dive into this ocean, into nature itself. We have to forget about the waves and jump into the sea. We have to know our own depths where there is the sea without waves, where there is being without becoming.

This world of wave-less and motionless knowing is always present in us but we are not aware of it. We have turned our faces away from it – we look outside, we look at things, we look at the world. But bear one thing in mind – we are looking, and what is seen is of the world. But the one who sees is not the world, it is the self.

If sight is related to the object that is seen it is thought; if sight is free from the object that is seen and turns towards the seer himself it is meditation. Do you follow my distinction between thought and meditation?

Seeing is present in both thought and meditation but in the former it is objective and in the latter it is subjective. But whether we are in thought or in meditation, whether we are in action or in no-action, seeing is a constant factor. Awake, we see the world; asleep, we see dreams; in samadhi, we see our selves – but in each of these conditions there is seeing. Seeing is constant and continuous. It is our nature. It is never absent no matter what the condition.

Seeing is even present in fainting. After we come out of a faint we say, “I don’t know anything. I don’t know where I was.”Please do not think this is ignorance. This is also knowledge. If seeing had been totally absent, the knowledge of “I don’t know anything” would not have been possible, and in that case the time that passed by in the faint would not have existed for you. It would not have been part of your experience; it would not have left any trace on your memory. But you know you were in a state where you were not aware of anything. This too is knowledge. And seeing is also present here. The memory has not recorded any internal or external phenomena during this period, but our seeing has definitely noted, has definitely experienced this gap, this interval. And this experience of the interval, of the gap in the recording of events is later known to the memory as well. Similarly, during sleep, even when there are no dreams, seeing is always present. When we awaken in the morning we are able to say we had such a sound sleep that we did not even dream. This condition too has been observed.

You must realize from all of this that conditions change that the content of consciousness changes, but that seeing does not change. Everything in the realm of our experience changes; all things are in a flux. Seeing and seeing alone is ever-present. The seer alone is the witness to all this change, to all this fluidity. To know this constant and eternal seer is to know one’s self. All else is alien, the other. All else is samsara, the world.

This seer or witness cannot be attained or realized by any action, by any kind of worship or adoration, by any mantra or technique, because he is the witness of all these things as well. He is different and apart from all these things. Whatever can be seen or whatever can be done is different from and other than the witness. He cannot be realized by action but by no-action; not by effort but by stillness. He will be realized only when there is no activity, when there is no object to be seen, when only the seer or witness remains, when only seeing remains. When we are seeing but nothing is being seen, when we know but nothing is being known, then in this consciousness-devoid-of-content the knower of all is known. When there is no object to be seen the curtain in front of the seer drops away, and when there is no object to be known knowledge becomes aware of itself. When there are no waves we can see the ocean; when there are no clouds we can see the blue sky.

This ocean and this sky are there in everyone and if you wish to know this sky, this space, you can. There is a path that leads there and it is present in everyone, available to everyone. And each one knows how to walk on this path. But we only know how to walk on it in one direction. Have you ever thought of the fact that a road cannot lead in one direction only? Inevitably each road travels in two directions, in two opposite directions. Otherwise it is not a road; it cannot exist. The road that has brought you here to the seclusion of these hills is the same road that will take you back. There is only one road for coming as well as for going. The same road will serve both purposes. The road will be the same but the direction will not be the same.

The road that leads to samsara, to the world, is the same as the road that leads to the self. Only the direction is different. What has been in front of you for so long will now be behind you and you will have to direct your sight to what was at your back. The road is the same. We must simply turn, do an about-face. We must turn our backs on what we were facing and face that which was at our backs.

Please ask yourself where your face is turned now. What are you seeing? In what direction is the current of your vision, of your consciousness, flowing? Experience it. Observe it. You will find it is flowing outwardly. All your thoughts are about the world outside. All the time you are thinking about external things, about the world outside. When your eyes are open you see outside; when they are closed you see the same outside – because the forms and images of outside things that are imprinted on the mind rise up and surround us even when our eyes are closed. There is a world of objects outside and inside us there is another world of thoughts, the echo of outside things. Although it is inside this other world it is also outside, because the “I”, the ego, is outside as well. The witness also sees the “I”, the ego, so, therefore, that too is outside.

We are surrounded by objects and by thoughts, but you will see on deeper consideration that being encircled by objects is no hindrance on the path of self-realization, while being surrounded by thoughts is an obstacle. Can objects encircle the soul? Objects can only encircle objects. The soul is surrounded by thoughts. The current of vision, of consciousness, flows towards thoughts. Thoughts and thoughts alone are in front of us everywhere and our sight is curtained by them.

We must turn our faces from thoughts towards thoughtlessness. But this change of direction is revolutionary! How can it be done? First we must know how thoughts are born and only then can we stop them from coming into being. Generally so-called seekers begin to suppress thoughts before they understand how they are born. Some of them may go crazy trying but none of them will ever be free of thoughts. The suppression of thoughts does not help because new thoughts arise every moment. They are like those giants of mythology who, when one head was lopped off, grew ten more.

I do not ask you to destroy thoughts because they die of their own accord every moment. Thoughts are very short-lived; no thought endures for long. A particular thought does not last long but the thought-process does. Thoughts die one after another but the flow of thoughts persists. No sooner does one thought die than another takes its place. This process takes place very quickly and this is the problem. It is not the death of a thought but its quick rebirth that is the real problem. Therefore I do not ask you to kill thoughts. I want you to understand the process of their birth and how you can rid yourselves of this process. One who comprehends the process of the birth of thoughts can easily be freed from it. But one who does not understand the process goes on creating fresh thoughts and at the same time tries to resist them. Instead of thoughts coming to an end, the consequence is that the person fighting them breaks down himself.

Again I repeat: thoughts are not the problem but the birth of thoughts is the problem. How they are born is the problem. If we can stop their coming into being, if we can exercise thought birth-control, the thoughts that have already been born will disappear in a moment. Thoughts die out every second but their total destruction does not happen because new thoughts spring up incessantly.

I say it is not that we have to destroy thoughts but that we have to stop their coming into being. Stopping their birth is as good as their destruction. We all know that the mind is fickle. But what does this mean? It means that no thought endures for long. It is born and it passes away. If we can only stop its birth we will be saved from the violence involved in killing it and it will die of its own accord.

How is thought born? The conception and birth of a thought is the result of our reaction to the outside world. There is a world of events and objects outside and our reaction to this world is alone responsible for the birth of thoughts. I look at a flower. Looking is not thinking and if I simply go on looking no thought will be created. But if as soon as I look at it I say, “It is a very beautiful flower,” a thought has been born. If on the other hand I continue looking at the flower I will experience and enjoy its beauty, but no thought will be born. But as soon as we have an experience we begin to express it in words. With this expression of experience through the symbols of words, thought comes into being.

I am looking at you, and if I just keep on looking at you without expressing it in words, what will happen? As you are now you cannot even imagine what will happen. There will be a great revolution, the likes of which has never been seen before. Words get in the way and stop that revolution from taking place. The birth of thoughts hinders that revolution. If I keep on looking at you and do not give it any expression in words, if I simply keep on looking I will find during the process that a wonderful and divine grace descends upon me and that a quality of emptiness, of the void, is spreading all around. And in this emptiness, in this absence of words, the direction of consciousness takes a new turning and then I do not see only you but even the one who watches over us all gradually begins to appear. There is a new awakening on the horizon of our consciousness, as if we are waking from a dream, and our minds are filled with pure light and infinite peace.

In the final analysis I wish to say that in this Sadhana Camp we must make this one experiment – and that is not to allow our vision to be smothered by words. I call this the experiment of right-mindfulness. You must remember you must stay aware so that words are not formulated. It is possible to stop words evolving because they are just a habit of ours after all. A newborn child views the world without the intermediary of words. This is pure, direct vision. Later he gradually forms the habit of using words because words are helpful and useful in his external life and in the world outside. But what is useful in the outer life becomes an impediment in knowing the inner life. It is because of this that even the old must reawaken in themselves a child’s capacity of pure vision in order that they may know their selves. They knew the world with the help of words and now they must come to know their selves with the help of the void, of emptiness.

What are we to do in this experiment? We will sit quietly, keeping the body relaxed and the spine erect. We will stop all movement of the body. We will breathe slowly and deeply and without any excitement. We will silently observe our own breathing and we will listen to any sounds falling on our ears from outside. We will not react in any way; we will not give them a second’s thought. We will let go into a state of mind where, without the interference of words, we will simply be a witness. We will stand at a distance and watch whatever is taking place. Don’t try to concentrate at all. Simply be quiet and watch whatever is happening. Listen. Just close your eyes and listen. Listen quietly in silence. Listen to the chirping off the sparrows, to the swaying of the trees in the wind, to the cry of a child, to the sound of the water wheel at the well. Simply listen. And do nothing else.

First, within yourself, you will experience a throbbing of the breath and a beating of the heart – and then a new kind of quiet and peace will descend upon you. You will find that although there is noise outside there is silence inside. You will find you have entered a new dimension of peace. Then you will find, that there are no thoughts, that only pure consciousness remains.

And in this medium of emptiness your attention turns towards the place that is your real abode. From the outside you turn towards your home.

Your vision has led you inwards. Simply keep watching. Watch your thoughts, your breath and the movement at the navel. No reaction. The result will be something that is not a creation of the mind that is not of your creation at all. This is in fact your being, your existence. This is the cohesion that sustains us all. It reveals itself unto us and then one’s own self, the biggest surprise of all, appears.

I recall a tale. A sadhu, a seeker, was once standing on a hill. It was early morning and the sun was beginning to shine. Some friends were out for a walk. They saw the sadhu, standing all alone. They asked each other, “What can this sadhu be doing here?”One of them said, “Perhaps his cow often gets lost in the jungle and he is standing on the hill looking for her.”The other friends did not agree. Another said, “From the way he is standing, he does not seem to be looking for something. He rather seems to be waiting for somebody, perhaps a friend who accompanied him and has been left behind somewhere.”But the others did not agree with this either. A third one said, “He is neither searching for any one nor waiting for anyone. He is absorbed in the contemplation of God.”

They could not agree so they approached the sadhu himself to clarify the situation. The first one asked, “Are you looking for your lost cow?” The sadhu replied, “No.” Another asked, “Are you waiting for someone then?” To this he answered, “No. ”The third one asked, “Are you contemplating God?” Again the sadhu replied in the negative. All the three were amazed. Together, they asked him, “Then what are you doing here?” The sadhu said, “I am doing nothing. I am just standing. I am just being.”

We have to exist this simply. We have to do nothing. We have to give up everything and just be. Then something that cannot be put into words will happen. The experience that will come to pass cannot be expressed in words. It is the epitome of experiences. It is the realization of the truth, of one’s self, of God.


Taken from the edition titled The Perfect Way.

Witnessing is the Beginning, No-Mind is the Fulfillment – Osho

How does watching lead to no-mind? I am more and more able to watch my body, my thoughts and feelings and this feels beautiful. But moments of no thoughts are few and far between. When I hear you saying “Meditation is witnessing,” I feel I understand. But when you talk about no-mind, it doesn’t sound easy at all. Would you please comment?

Prem Anubuddha, meditation covers a very long pilgrimage. When I say “meditation is witnessing”, it is the beginning of meditation. And when I say “meditation is no-mind,” it is the completion of the pilgrimage. Witnessing is the beginning, and no-mind is the fulfillment. Witnessing is the method to reach the no-mind. Naturally you will feel witnessing is easier. It is close to you.

But witnessing is only like seeds, and then is the long waiting period; not only waiting, but trusting that this seed is going to sprout, that it is going to become a bush; that one day the spring will come and the bush will have flowers. No-mind is the last stage of flowering.

Sowing the seed is of course very easy; it is within your hands. But bringing the flowers is beyond you. You can prepare the whole ground, but the flowers will come on their own accord; you cannot manage to force them to come. The spring is beyond your reach – but if your preparation is perfect, spring comes; that is absolutely guaranteed.

It is perfectly good, the way you are moving. Witnessing is the path and you are starting to feel once in a while a thoughtless moment. These are glimpses of no-mind… but just for a moment.

Remember one fundamental law: that which can exist just for a moment can also become eternal. You are given not two moments together, but always one moment. And if you can transform one moment into a thoughtless state, you are learning the secret. Then there is no hindrance, no reason why you cannot change the second moment, which will also come alone, with the same potential and the same capacity.

If you know the secret, you have the master key which can open every moment into a glimpse of no-mind. No-mind is the final stage, when mind disappears forever and the thoughtless gap becomes your intrinsic reality. If these few glimpses are coming, they show you are on the right path and you are using the right method.

But don’t be impatient. Existence needs immense patience. The ultimate mysteries are opened only to those who have immense patience.

I am reminded…

In old Tibet it was customary, respectful, that every family should contribute to the great experiment of expanding consciousness. So the first child of each family was given to the monasteries to be trained in meditation. Perhaps no country has done such a vast experiment in consciousness.

The destruction of Tibet at the hands of communist China is one of the greatest calamities that could have happened to humanity. It is not only a question of a small country, it is a question of a great experiment that was going on for centuries in Tibet.

The first child was given to the monasteries when he was very small, five or at the most six years old. But Tibet knew that children can learn witnessing better than grown ups. The grown-ups are already utterly spoiled. The child is innocent and yet the slate of his mind is empty; to teach him emptiness is absolutely easy.

But the entrance of a child into a monastery was very difficult, particularly for a small child. I am reminded of one incident… I am telling you only one; there would have been hundreds of incidents like it. It is bound to be so.

A small child, six years old, is leaving. His mother is crying, because life in a monastery for a small child is going to be so arduous. The father tells the child, “Don’t look back. It is a question of our family’s respectability. Not even once has a child in the whole history of our family ever looked back. Whatever is the test to be given for entrance into the monastery – even if your life is at risk, don’t look back. Don’t think of me or your mother and her tears.

“We are sending you for the ultimate experiment in human consciousness with great joy, although the separation is painful. But we know you will pass through all the tests; you are our blood, and of course you will keep the dignity of your family.”

The small child rides on the horse with a servant riding on another horse. A tremendous desire arises in him when the road turns, just to have a look again back to the family house, its garden.

The father must be standing there, the mother must be crying… but he remembers that the father has said, “Don’t look back.”

And he does not look back. With tears in his eyes, he turns with the road. Now he cannot see his house anymore and one never knows how long it will take – perhaps years and years – until he will be able to see his father and mother and his family again.

He reaches the monastery. At the gate of the monastery the abbot meets him, receives him gracefully, as if he is a grownup, bows down to him as he bows down to the abbot. And the abbot says, “Your first test will be to sit outside the gate with closed eyes, unmoving, unless you are called in.”

The small child sits at the gate, outside the gate with closed eyes. Hours pass… and he cannot even move. There are flies sitting in his face, but he cannot remove them. It is a question of the dignity that the abbot has shown to him. He does not think any more like a child; so respected, he has to fulfill his family’s longing, the abbot’s expectations.

The whole day passes, and even other monks in the monastery start feeling sorry for the child.

Hungry, thirsty… he is simply waiting. They start feeling that the child is small, but has great courage and guts.

Finally, by the time the sun is setting, the whole day has passed; the abbot comes and takes the child in. He says, “You have passed the first test, but there are many more peaks ahead. I respect your patience, being such a small child. You remained unmoving; you did not open your eyes. You did not lose courage; you trusted that whenever the time is right you will be called in.”

And then years of training in witnessing. The child was only allowed to see his parents again after perhaps ten years, twenty years had elapsed. But the criterion was that until he experiences no-mind, he cannot be allowed to see his parents, his family. Once he achieves no-mind, then he can move back into the world. Now there is no problem.

Once a man is in a state of no-mind, nothing can distract him from his being. There is no power bigger than the power of no-mind. No harm can be done to such a person. No attachment, no greed, no jealousy, no anger, nothing can arise in him. No-mind is absolutely a pure sky without any clouds.

Anubuddha, you say “How does watching lead to no-mind?”

There is an intrinsic law: thoughts don’t have their own life. They are parasites; they live on your identifying with them. When you say, “I am angry,” you are pouring life energy into anger, because you are getting identified with anger.

But when you say, “I am watching anger flashing on the screen of the mind within me” you are not anymore giving any life, any juice, any energy to anger. You will be able to see that because you are not identified, the anger is absolutely impotent, has no impact on you, does not change you, does not affect you. It is absolutely hollow and dead. It will pass on and it will leave the sky clean and the screen of the mind empty.

Slowly, slowly you start getting out of your thoughts. That’s the whole process of witnessing and watching. In other words – George Gurdjieff used to call it non-identification – you are no more identifying with your thoughts. You are simply standing aloof and away – indifferent, as if they might be anybody’s thoughts. You have broken your connections with them. Only then can you watch them.

Watching needs a certain distance. If you are identified, there is no distance, they are too close. It is as if you are putting the mirror too close to your eyes: you cannot see your face. A certain distance is needed; only then can you see your face in the mirror.

If thoughts are too close to you, you cannot watch. You become impressed and colored by your thoughts: anger makes you angry, greed makes you greedy, lust makes you lustful, because there is no distance at all. They are so close that you are bound to think that you and your thoughts are one.

Watching destroys this oneness and creates a separation. The more you watch, the bigger is the distance. The bigger the distance, the less energy your thoughts are getting from you. And they don’t have any other source of energy. Soon they start dying, disappearing. In these disappearing moments you will have the first glimpses of no-mind.

That is what you are experiencing. You say, “I am more and more able to watch my body, my thoughts and feelings, and this feels beautiful.” This is just the beginning. Even the beginning is immensely beautiful – just to be on the right path, even without taking a single step, will give you immense joy for no reason at all.

And once you start moving on the right path, your blissfulness, your beautiful experiences are going to become more and more deep, more and more wide, with new nuances, with new flowers, with new fragrances.

You say, “But moments of no thoughts are few and far between.” It is a great achievement, because people don’t know even a single gap. Their thoughts are always in a rush hour, thoughts upon thoughts, bumper-to-bumper, the line continues, whether you are awake or asleep. What you call your dreams are nothing but thoughts in the form of pictures…because the unconscious mind does not know alphabetical languages. There is no school, no training institute which teaches the unconscious language.

The unconscious is very primitive; it is just like a small child. Have you looked at the books of your small children? If you want to teach the child, you have to make a big picture first. So you will see, in children’s’ books, pictures, colorful pictures with very little writing. The child is more interested in the pictures. He is primitive; he understands the language of pictures.

Slowly, slowly you make the pictures and the language associated – whenever he sees the mango he knows, “It is a mango.” And he starts learning that underneath the picture of the mango there is a certain word describing it. His interest is in the mango, but the word ’mango’ slowly becomes associated. As the child grows, pictures will become smaller and language will become more. By the time he enters the university, pictures will have disappeared from the book; only language will remain.

By the way, it reminds me to tell you that television has taken humanity back into a primitive stage, because people are again looking at pictures. There is a danger in the future – it is already apparent that people have stopped reading great literature. Who bothers to read, when you can see the film on the TV? This is a dangerous phenomenon, because there are things which cannot be reproduced in pictures. Great literature can be only partially reproduced in pictures. The danger is that people will start forgetting the language and its beauty and its magic, and they will again become primitives, watching the television.

Now the average American is watching television for seven and a half hours every day. This is going to destroy something which we have achieved with great difficulty. Now, this man who is watching television for seven and half hours per day…you cannot expect him to read Shakespeare, Kalidas, Rabindranath Tagore, Herman Hesse, Martin Buber or Jean Paul Sartre.

The greater the literature, the less is the possibility of putting it into pictures.

Pictures are colorful, exciting, easy, but they are no comparison to language. The future has to be protected from many things. Computers can destroy can destroy people’s memory systems, because there will be no need – you can keep a small computer the size of a cigarette packet in your pocket. It contains everything that you will ever need to know. Now there is no need to have your own memory; just push a button and the computer is ready to give you any information you need.

The computer can destroy the whole memory system of humanity that has been developed for centuries with great difficulty. Television can take away all great literature, and the possibility of people like Shelley or Byron being born again in the world. These are great inventions, but nobody has looked at the implications. They will reduce the whole of humanity into a retardedness.

Anubuddha, what you are feeling is a great indication that you are on the right path. It is always a question for the seeker whether he is moving in the right direction or not. There is no security, no insurance, no guarantee. All the dimensions are open; how are you going to choose the right one?

These are the ways and the criteria of how one has to choose. If you move on any path, any methodology and it brings joy to you, more sensitivity, more watchfulness and gives a feeling of immense well-being – this is the only criterion that you are going on the right path. If you become more miserable, more angry, more egoist, more greedy, more lustful – those are the indications you are moving on a wrong path.

On the right path your blissfulness is going to grow more and more every day, and your experiences of beautiful feelings will become tremendously psychedelic, more colorful – colors that you have never seen in the world, fragrances that you have never experienced in the world. Then you can walk on the path without any fear that you can go wrong.

These inner experiences will keep you always on the right path. Just remember that if they are growing, that means you are moving. Now you have only a few moments of thoughtlessness… It is not a simple attainment; it is a great achievement, because people in their whole lives know not even a single moment when there is no thought.

These gaps will grow.

As you will become more and more centered, more and more watchful, these gaps will start growing bigger. And the day is not far away – if you go on moving without looking back, without going astray – if you keep going straight, the day is not far away when you will feel for the first time that the gaps have become so big that hours pass and not even a single thought arises. Now you are having bigger experiences of no-mind.

The ultimate achievement is when twenty-four hours a day you are surrounded with no-mind.

That does not mean that you cannot use your mind; that is a fallacy propounded by those who know nothing about no-mind. No-mind does not mean that you cannot use the mind; it simply means that the mind cannot use you.

No-mind does not mean that the mind is destroyed. No-mind simply means that the mind is put aside. You can bring it into action any moment you need to communicate with the world. It will be your servant. Right now it is your master. Even when you are sitting alone it goes on, yakkety-yak, yakkety-yak – and you cannot do anything, you are so utterly helpless.

No-mind simply means that the mind has been put in its right place. As a servant, it is a great instrument; as a master, it is very unfortunate. It is dangerous. It will destroy your whole life.

Mind is only a medium for when you want to communicate with others. But when you are alone, there is no need of the mind. So whenever you want to use it, you can use it.

And remember one thing more: when the mind remains silent for hours, it becomes fresh, young, more creative, more sensitive, rejuvenated through rest.

Ordinary people’s minds start somewhere around three or four years of age, and then they go on continuing for seventy years, eighty years without any holiday. Naturally they cannot be very creative. They are utterly tired – and tired with rubbish. Millions of people in the world live without any creativity. Creativity is one of the greatest blissful experiences. But their minds are so tired… they are not in a state of overflowing energy.

The man of no-mind keeps the mind in rest, full of energy, immensely sensitive, ready to jump into action the moment it is ordered. It is not a coincidence that the people who have experienced no-mind, their words start having a magic of their own. When they use their mind, it has a charisma, it has a magnetic force. It has tremendous spontaneity and the freshness of the dewdrops in the early morning before the sun rises. And the mind is nature’s most evolved medium of expression and creativity.

So the man of meditation – or in other words, the man of no-mind – changes even his prose into poetry. Without any effort, his words become so full of authority that they don’t need any arguments.

They become their own arguments. The force that they carry becomes a self-evident truth. There is no need for any other support from logic or from scriptures. The words of a man of no-mind have an intrinsic certainty about them. If you are ready to receive and listen, you will feel it in your heart: The self-evident truth.

Look down the ages: Gautam Buddha has never been contradicted by any of his disciples; neither has Mahavira, nor Moses, nor Jesus. There was something in their very words, in their very presence that convinced you. Without any effort of converting you, you are converted. None of the great masters have been missionaries; they have never tried to convert anyone, but they have converted millions.

It is a miracle – but the miracle consists of a rested mind, of a mind which is always full of energy and is used only once in a while.

When I speak to you, I have to use the mind. When I am sitting in my room almost the whole day, I forget all about the mind. I am just a pure silence… and meanwhile the mind is resting. When I speak to you, those are the only moments when I use the mind. When I am alone, I am utterly alone, and there is no need to use the mind.

Anubuddha, you say, “When I hear you say ’Meditation is witnessing,’ I feel I understand. But when you talk about no-mind, it doesn’t sound easy at all.”

How can it sound easy? – Because it is your future possibility. Meditation you have started; it may be in the beginning stages, but you have a certain experience of it that makes you understand me. But if you can understand meditation, don’t be worried at all.

Meditation surely leads to no-mind, just as every river moves towards the ocean without any maps, without any guides. Every river without exception finally reaches to the ocean. Every meditation, without exception finally reaches to the state of no-mind.

But naturally, when the Ganges is in the Himalayas wandering in the mountains and in the valleys, it has no idea what the ocean is, cannot conceive of the existence of the ocean – but it is moving towards the ocean, because water has the intrinsic capacity of always finding the lowest place. And the oceans are the lowest place… so rivers are born on the peaks of the Himalayas and start moving immediately towards lower spaces, and finally they are bound to find the ocean.

Just the reverse is the process of meditation: it moves upwards to higher peaks, and the ultimate peak is no-mind. No-mind is a simple word, but it exactly means enlightenment, liberation, freedom from all bondage, experience of deathlessness and immortality.

Those are big words and I don’t want you to be frightened, so I use a simple word, no-mind. You know the mind… you can conceive of a state when this mind will be non-functioning.

Once this mind is non-functioning, you become part of the mind of the cosmos, the universal mind. When you are part of the universal mind your individual mind functions as a beautiful servant. It has recognized the master, and it brings news from the universal mind to those who are still chained by the individual mind.

When I am speaking to you, it is in fact the universe using me. My words are not my words; they belong to the universal truth. That is their power, that is their charisma, that is their magic.


From Satyam Shivam Sundram, Chapter Seven

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