Awaiting Its Discovery – Osho

What is satori and how to attain it?

Pratima, satori is exactly your ordinary nature; it is not anything special. Hence there is no question of attaining it – it is already the case. You are in it, you have just forgotten. You have become too occupied with the outside world. You have forgotten your own kingdom, you have forgotten your own treasure, you have forgotten yourself. You have become too concerned with others. You are too much in the world and you don’t give any time, any space for your inner nature to have a dialogue with you, to whisper a few things to you. You have become artificial.

You have created a false ego because nobody can live without a center. You have forgotten your real center, and nobody can live without a center, so you have created a false center as a substitute.

That’s the ego. Ego simply means living with a false center.

Satori is dropping the false, entering into the real; just being yourself, your natural self, your ordinary self.

The word “ordinary” has to be remembered because the mind is not interested in the ordinary at all; it wants to be extraordinary, it wants to be special. It is through being special that the ego survives. It is constantly striving to be more special, more special. It wants to be more rich, more powerful, more respectable; it is ambitious. Hence the word “ordinary” has no appeal for the mind. And that is the beauty of the word ”ordinary” – because it has no appeal for the mind.

Mind is an achiever and the ordinary need not be achieved; it is already the case. The extraordinary has to be achieved, the extraordinary becomes the goal. It is far away; you have to make all kinds of efforts, you have to struggle for it, you have to fight for it because there are so many competitors.

To be ordinary… and there is no competition at all. You can just be ordinary, nobody has any objection. People will simply feel sorry for you that you have dropped out of the competitive race.

One competitor less – they will feel good but sorry for you. They will say, “Poor fellow! What happened to him? Why did he have to drop out?” The dropouts are not respectable people.

Buddha is a dropout. All real Masters are dropouts. To be a sannyasin means to be a dropout. To drop out of the rat race is to drop in, because when you are in the race you cannot enter in. When you are no longer in the race there is nowhere to go. You start moving inwards because life is a flow: if there is no outer direction it takes the inner direction. If the goal is not there far away in the future, then you start moving into your nature in the present. That is satori.

Satori is very ordinary. Satori means your nature. You have come with it; it is your original face – all other faces are masks.

Yoka says:
A disciple speaks in accordance with the ultimate, the absolute truth. Remember that one should cut the root and not the branches and the leaves.

What is the root of your misery? The root is your ambition, desiring. One wants to be this and that, one wants to possess this and that, one wants to be somebody, one wants to be significant. Yoka says: Cut the root… only then are you a disciple. And the moment you cut the root – not the branches, not the leaves – you attain the ultimate truth. The ultimate truth is not far away; it is the immediate truth, it is your truth, it is your very being.

Most people do not recognize the perfect jewel, the jewel of supreme wisdom, satori. It is hidden in the secret place of Tathagata, awaiting its discovery. It is to live in your suchness; it is hidden in your suchness. Whatsoever you are, live in it. Don’t create any conflict, don’t live through the ideal. Don’t be an idealist, just be natural.

But everybody is being taught to be an idealist: “Become a Jesus” or “Become a Buddha” or “Become a Krishna.” Nobody tells you just to be yourself! Why should you be a Jesus? One Jesus is enough and one Jesus is beautiful – he enriches the existence. Many Jesuses just carrying crosses, and wherever you go you meet them… It won’t look beautiful, it won’t add to the beauty of existence; it will make the whole world ugly. Wherever you go you meet a Mahavira standing naked…. It is because of this that God never creates the same person again. He never repeats; he is original.

He always creates a new person. You have never been before, and there is no one who is like you, and there will never be anybody else like you again. In the whole of eternity you alone are just like you. Look at the beauty of it and the glory of it and the respect that God has shown to you! What more respectability do you need? See the uniqueness of yourself. There is no need to be unique; you are already unique, just as everybody else is unique. You are unique in your ordinariness, in your suchness.

Satori is hidden, says Yoka, in the secret place of your suchness, awaiting its discovery.

It has not to be created, it is already there; you just have to discover it. Go in and discover it! It is waiting and waiting. And centuries have passed and many many lives have passed, and you have become addicted to extroversion. You never move in.

The first step towards satori is meditation. Satori is the ultimate experience of meditation when meditation is fulfilled, when meditation has reached to its ultimate flowering .

Yoka says:
The world is complete illusion, yet nothing exists which might be called illusion.

The world that you have created through your mind is illusory, but there is another world which is not your creation. When your mind disappears you discover that world: the world of suchness. That is a totally different experience. No words can describe it. Thousands of mystics have tried to describe it, but nobody has ever been able and nobody will ever be able to describe it. It is so mysterious, it is so beautiful that all words fall short. No poetry reaches to its level, no music even touches its feet.

The perfect light of this wisdom enlightens one.

The moment you have put your mind aside – mind means ambition, the ego trip of being this and that – the moment you have put the whole mind aside, a great light explodes in you and you are enlightened. This is satori. It does not come from the outside: you are not delivered by somebody else; you are delivered by your own being, by your own nature.

That is possible only by practicing Zazen beyond speculation. You can see clouds naturally in the mirror but to hold on to the reflection is impossible.

That is possible only by practicing zazen… Satori is possible only by practicing zazen. Zazen means:

Just sitting, doing nothing, the Spring comes and the grass grows by itself.

You are simply relaxing into your own being, not doing anything at all. It is not a question of doing; it is simply a question of being. You go on relaxing into your being. A moment comes when you are in your utter purity, in your utter simplicity, in your utter innocence. That is satori.

Zazen is a beautiful word. It simply means just sitting – not even doing meditation. In fact, you cannot do meditation. Meditation is just sitting silently; it is not a question of doing. If you are doing something you are disturbing your meditation.

Somebody is chanting a mantra; he is disturbing his meditation. Somebody is focusing on something; he is disturbing his meditation. Somebody is concentrating, somebody is praying, somebody is thinking of God: they are disturbing their meditation. All these are the doings of the mind, and if the doing continues the mind continues. Stop doing, and where is the mind? When the doing disappears, mind disappears. And the disappearance of the mind is satori.

It is beyond speculation, says Yoka. You cannot think about it, you can only experience it. It is the ultimate experience, and the immediate experience, too, of truth, of beauty, of love, of bliss, of God, of nirvana.

From Walking in Zen, Sitting in Zen, Chapter Four

Copyright© OSHO International Foundation

Walking in Zen, Sitting in Zen

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A Revolution in Religion – Osho

When I first heard you say, “Sitting silently, doing nothing, the spring comes and the grass grows by itself,” my Western mind thought this was a metaphor, and sought to find the meaning. Then I thought you really meant to sit silently—and I felt it was impossible. Now, sitting silently in your presence, doing nothing I find is pure hedonism—and the grass is growing by itself. Beloved Master, I am amazed, and my gratitude is beyond words.

The East and the West have gone so far away from each other that there is always misunderstanding: neither the East understands the West nor the West understands the East. But in the final reckoning, the West is the loser.

For ten thousand years the East has chosen a path which is not of the mind – which is not intellectual, which is not rational, which is not logical, which is not scientific. And the West has chosen just the opposite.

The West is still far away from reaching the final heights of rational flight. And perhaps it will never be able to reach the end, because its enquiry is about the objects outside you. There is an infinity of universe, and the deeper science goes the more it finds that it knows nothing. Its knowledge only helps it to know that much more is to be known and there seems to be no end in view.

On the other hand, the East has reached its goal: it has attained to the ultimate consciousness. In a certain way, it has reached inner perfection. This creates new difficulties of misunderstanding, because the East speaks from the heights of final realization and the West can understand only relative truths which are changing every day.

They have also chosen to speak in different ways. The East speaks in poetic metaphors; the West speaks in terms of mathematics. The East speaks intuitively; the West, only intellectually.

It is one of the greatest problems to be solved – how East and West can come together. Their meeting is absolutely necessary; otherwise, whatever has been attained in the East, or in the West, will all disappear into nuclear smoke.

I can understand Kaveesha’s question. When she first heard the famous haiku – “Sitting silently, doing nothing, the spring comes and the grass grows by itself” – it was natural for her to understand it as poetry, as metaphoric expression. The mind trained in the Western way cannot think otherwise. It is impossible to think this is a description of a reality.

There is no metaphor involved. It is not poetry. Haiku is not poetry. Its formation is poetic, but what it contains is reality. Only its container is poetic, but the content is absolute reality.

But it is difficult, for the simple reason… first, sitting silently is against the Western mind. The West has the proverb, “The empty mind is the devil’s workshop.” Sitting silently, you will be empty. And from your childhood you have heard that the empty mind is the devil’s workshop. The East knows something totally different. It is a workshop – not of the devil but of the divine.

The first sentence creates great hurdles. Everybody in the West is taught to think, and thinking pays in life – sitting silently won’t pay. It is not a qualification; maybe it can be called a dis-qualification. If you apply for a job and tell the employer that your qualification is sitting silently, doing nothing, the spring comes and the grass grows by itself, he will be simply amazed! They will simply throw you out of the office – “You sit somewhere else, because we don’t want the grass to grow here!” In their eyes, you must be mad.

The West has never developed any meditation – it is poor in that way, very poor. It knows only prayer, which is not even a faraway echo of meditation. Even the so-called prophets and saviors and messiahs have never been able to go beyond prayer – prayer is the last thing, because God is the ultimate goal.

Meditation is a revolution in religion.

It simply drops God, without even arguing against it. It is not even worthy of that, because it is a hypothesis – unproved, unexperienced; it does not deserve to be considered.

I had a friend, Professor Wilson, who was teaching in a theological college in Jabalpur. He could not understand that there can be a religion which has no God, which has no prayer. The West, for the last four or five centuries, has never conceived that religion is possible without God, without prayer. In fact it is only possible without them. They are the disturbances, obstructions on the way to religious revolution. They are the enemies.

The devil has not done any wrong in the world – he does not exist. God also does not exist, but he has done immense harm. God has kept man’s mind focused on something outside, and when you are focused on the outside, you remain in the mind. Meditation cannot be focused outside; only mind has the capacity to be focused outside. Mind cannot be focused inside; only meditation can do that. So meditation and mind go diametrically opposite ways.

It is not without reason that people of meditation have called their path the path of no-mind. But with the mind being dropped, gods, all kinds of theologies, devils, heaven and hell and their details, the ideas of sin and virtue – they are all dropped because they are all part of the mind. And the West has remained mind-obsessed – as if you are only mind and nothing more, your existence consists of mind-body, and that’s all.

Trained in the Western ways, Kaveesha thought that it must be some metaphor, or perhaps there is some meaning in it. ‘Meaning’ is a mind word: if there is some meaning in it, then think about the meaning, find out the meaning of it.

You cannot find any meaning in it. It comes from an inner source of your being, where meaning itself has no meaning, where things simply are – with great splendor, with tremendous beauty, but no meaning. Meaning is a logical concept, and logic is a mind product. Existence knows nothing about it.

So first she thought it may be a metaphor. Obviously, this will come to the Western mind. But a metaphor also has to have some meaning. It must indicate towards something; it must be a metaphor for something, a representative, a pointer. But what meaning is there? Seen with an attitude which is searching for meaning, the haiku is meaningless. It is an experience. And it actually describes everything that happens to consciousness – just in those few words.

And that is the beauty of haiku. It uses the minimal amount of words. You cannot take a single word out of it, it has been already taken: only the most essential has been left.

Sitting silently – there are two words. It starts with sitting, it starts with the body. If the body can sit restfully, relaxed, it helps immensely for the mind to become silent. If the body is restless, tense, then the mind cannot be silent. So the haiku is starting from the very foundation: “sitting” simply means relaxed, restful, at ease, at home, no tensions.

You see millions of statues of Buddha all over Asia – and Buddha himself said before he died, “Don’t make a statue of me.” For almost three hundred years the disciples, generation after generation, resisted the temptation. But as the physical presence of Buddha became far away – four hundred years, five hundred years – the temptation to have at least a marble statue sitting in the same posture as Buddha… It does not matter whether it is a photographic representation or not; that is irrelevant. What matters is that it will help to give you inspiration, understanding of how to sit.

And for that, the marble statue is even better than a real Buddha, because it is completely relaxed – no tensions, no movement. They gave it such proportion, such beauty, such aesthetic sensibility, that if you sit by the side of a Buddha statue, you would like to sit in the same way. And the miracle you will feel is that as you start sitting in the same way, the mind starts settling… as if the evening has come and the birds are coming back to their homes, to their trees. Soon it will be night and all the birds will have settled in their nests, fallen asleep.

And if you are fortunate to be in the presence of a living, awakened being, his restful body will create a synchronicity with your bodies, because it is of the same matter. All bodies are made of the same matter and function on the same wavelength.

If the sitting is right, silence descends on you just as the evening comes and then all becomes dark.

Sitting silently… The second thing is the mind. The body should be non-tense, and the mind should be without any thought.

Sitting silently, doing nothing… This is very significant to understand. Even the idea that you are doing meditation is a disturbance, because every “doing” makes the mind active. Mind can remain passive only when you are in a state of non-doing, doing nothing…

This small haiku contains the whole philosophy of the Eastern approach. It is not even a meditation; you are not doing anything, you are simply rejoicing in rest. You are enjoying the peace that comes on its own; it is not your doing. You are simply waiting, not doing… waiting for things to happen. There is no hurry, there is no worry.

THE SPRING COMES… Remember, existence has no obligation to fulfill your desires; hence, the sentence, THE SPRING COMES… You may be in a different season, and the grass may not grow. Don’t complain that “I was sitting silently and the grass was not growing.” You were out of tune with existence.

You have to follow existence. The spring comes – you have to wait for the spring to come, you cannot bring it, you cannot manufacture it; it is not in your hands. The spring comes – it comes – and the grass grows by itself. And suddenly everything becomes green; suddenly, everywhere grass is growing. Nobody is doing anything, just the spring has come and its coming is enough for the grass to grow.

You are sitting silently, doing nothing, simply waiting for the spring to come. Just as the outside spring comes, the inside spring also comes. There are inner seasons of life. So don’t be worried – the spring is bound to come.

And at the time the haiku was written, the spring used to come exactly the same day every year; for centuries that had been the routine. In my childhood in India, every season was coming exactly on the same day. There was no question about what day the rains would begin, on what day the rains would end. But because of atomic explosions… they have disturbed the whole ecology. Now nothing is certain: sometimes rains come, sometimes they don’t come at all; sometimes they come too much, too early. The old rhythm, the old balance, is there no more.

But fortunately, atomic explosions cannot disturb your inner world. They cannot reach there. There, the spring comes exactly when you are ready. The Egyptian saying is, “When the disciple is ready, the master appears.” The master has to appear when the disciple is ready. The disciple need not worry about the master; he has just to be ready. His readiness is enough to give a call to the master.

And it is absolutely true: the master appears when the disciple is ready. Sitting silently, doing nothing, you are getting ready. No desire, no worry whether the spring will come or not – it always comes, it has never been otherwise. The moment you are ready, it is there.

And when the spring comes to your inner world, as if thousands of flowers have opened up, the whole air changes: it is fresh and fragrant, the birds start singing. Your inner world becomes a music unto itself, a fragrance unto itself – and the grass grows by itself.

By “the grass” is indicated your life, your life force. Green is the symbol for the living. In connection with spring, everything becomes green. And once you have experienced this phenomenon, you have known the greatest secret there is – that there are things which you cannot do, but can only allow to happen.

So it is possible, Kaveesha: sitting here just doing nothing, the spring may come at any moment, and for the first time you will understand the significance of the haiku, because something in you starts growing, so alive – it is pure life. It is you, it is your being. But there is no way to intellectually understand it.

In the East for thousands of years, disciples have been sitting by the side of the master, just doing nothing. It looks strange to the Western mind: what is the point of sitting there? If you go to a Sufi gathering, the master is sitting in the middle and all around his disciples are sitting silently – nothing is happening, the master is not even saying anything. Hours pass…

But something transpires – they all feel a fulfillment. When they come out, they are radiant. The master has not done anything; neither have they done anything. They just fall in tune because both were not doing anything, both were silent.

It is possible that now you understand the haiku. Sitting here every day, just listening to me, a silence descends on you and suddenly there is spring and the grass is growing.

The East has to be understood in its own ways. If somebody tries to interpret it intellectually, he has missed the point from the very beginning.


From The Path of the Mystic, Chapter 24   Path of the Mystic

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.

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A State of Clarity, Not a State of Mind – Osho

What is meditation? Is it a technique that can be practiced? Is it an effort that you have to do? Is it something which the mind can achieve? It is not.

All that the mind can do, cannot be meditation — it is something beyond the mind, the mind is absolutely helpless there. The mind cannot penetrate meditation; where mind ends, meditation begins. This has to be remembered, because in our life, whatsoever we do, we do through the mind; whatsoever we achieve, we achieve through the mind. And then, when we turn inwards, we again start thinking in terms of techniques, methods, doings, because the whole of life’s experience shows us that everything can be done by the mind. Yes. Except meditation, everything can be done by the mind; everything is done by the mind except meditation. Because meditation is not an achievement — it is already the case, it is your nature.. It has not to be achieved; it has only to be recognized, it has only to be remembered. It is there waiting for you — just a turning in, and it is available. You have been carrying it always and always.

Meditation is your intrinsic nature — it is you, it is your being, it has nothing to do with your doings. You cannot have it, you cannot not have it, it cannot be possessed. It is not a thing. It is you. It is your being. […]

Once you understand what meditation is things become very clear. Otherwise, you can go on groping in the dark.

Meditation is a state of clarity, not a state of mind. Mind is confusion. Mind is never clear. It cannot be. Thoughts create clouds around you — they are subtle clouds. A mist is created by them, and the clarity is lost. When thoughts disappear, when there are no more clouds around you, when you are in your simple beingness, clarity happens. Then you can see far away; then you can see to the very end of existence; then your gaze becomes penetrating — to the very core of being.

Meditation is clarity, absolute clarity, of vision. You cannot think about it. You have to drop thinking. When I say, ‘You have to drop thinking,’ don’t conclude in a hurry, because I have to use language. So I say, ‘Drop thinking,’ but if you start dropping, you will miss, because again you will reduce it to a doing.

‘Drop thinking’ simply means: don’t do anything. Sit. Let thoughts settle themselves. Let mind drop on its own accord. You just sit gazing at the wall, in a silent corner, not doing anything at all. Relaxed. Loose. With no effort. Not going, anywhere. As if you are falling asleep awake — you are awake and you are relaxing but the whole body is falling into sleep. You remain alert inside but the whole body moves into deep relaxation.

Thoughts settle on their own accord, you need not jump amongst them; you need not try to put them right. It is as if a stream has become muddy…what do you do? Do you jump in it and start helping the stream to become clear; you will make it more muddy. You simply sit on the bank. You wait. There is nothing to be done. Because whatsoever you do will make the stream more muddy If somebody has passed through a stream and the dead leaves have surfaced and the mud has arisen, just patience is needed. You simply sit on the bank. Watch, indifferently. And as the stream goes on flowing, the dead leaves will be taken away, and the mud will start settling because it cannot hang forever.

After a while, suddenly you will become aware — the stream is crystal-clear again. Whenever a desire passes through your mind the stream becomes muddy. So just sit. Don’t try to do anything. In Japan this ‘just sitting’ is called zazen; just sitting and doing nothing. And one day, meditation happens. Not that you bring it to you; it comes to you.

And when it comes, you immediately recognize it; it has been always there but you were not looking in the right direction. The treasure has been with you but you were occupied somewhere else: in thoughts, in desires, in a thousand and one things. You were not interested in the only one thing… and that was your own being.

When energy turns in — what Buddha calls parabvrutti: the coming back of your energy to the source — suddenly clarity is attained. Then you can see clouds a thousand miles away, and you can hear ancient music in the pines. Then everything is available to you.


Excerpt from Ancient Music in the Pines, Chapter Seven   Ancient Music in the Pines

Copyright© OSHO International Foundation

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The Ultimate in Meditation – Osho

We are to stand and let the waters settle on their own, why all the active meditations?

If you can sit, there is no need for meditations. In Japan, for meditation they have the word zazen. It means just sitting, doing nothing. If you can sit, not doing anything, this is the ultimate in meditations. There is no need for any other thing.

But can you sit? There is the crux of the whole problem. Can you sit? Can you just sit doing nothing? If that is possible – just sit, do nothing – everything settles by itself, everything simply flows by itself. You are not needed to do anything. But the problem is – can you sit?

It happened on a small hillock near a village, a man was standing. Just it was morning and the sun has arisen, and three persons had gone just for a morning walk and they looked at the man. And, as minds go, they started talking about what this man was doing there. One man suggested that he must be there looking for his cow. “Sometimes his cow gets lost. Then he goes to the hilltop and looks for it. From there you can look on all sides.” The other man said, “But he is not looking on all sides. He is simply standing, so that cannot be the cause. I feel he must have come for a morning walk with a friend, and the friend has been left behind, so he’s waiting for him.” The third one said, “This is not right. Because if you are waiting for someone, sometimes you look back. He’s not looking back at all.” The third said “I think he is meditating. And look at his robes; he is a sannyasin. He must be meditating.” Their discussion become so hot that they said, “Now we will have to go to the hilltop and ask this man himself, ’What are you doing here?’ ”

They walked miles to reach to the hilltop. The first man asked, “What are you doing here? I think you have lost your cow and you are looking for it.” The man opened his eyes and he said, “No.” The second man stepped forward and asked, “Then I must be right. Are you waiting for somebody who has been left behind?” He said, “No.” Then the third was happy. He said, “Then I was absolutely right. Are you meditating?” The man said, “No.” All the three were at a loss, and they all three said, “What are you saying? You say ’no’ to everything. Then what are you doing?” The man said, “I am just standing here doing nothing.”

If it is possible, this is the ultimate in meditation. If it is not possible, then you will have to use techniques because through techniques only this will become possible. Through techniques, one day you will realize the whole absurdity. All techniques of meditation are just like pulling yourself up by your own bootstraps. Meditation is absurd but one has to realize it. It is a great realization. When one realizes that his meditation is absurd, then it simply drops.

There is Maharishi Mahesh Yogi: technique-oriented, as if technique is all. And there is Krishnamurti, absolutely against techniques. And here I am – for techniques, and against also.

A technique leads you to a point where you can drop it. Maharishi Mahesh Yogi is dangerous. He will start many people on the path, but they will never reach the goal because the path is thought to be so important. He will start millions of people on technique, and then the technique becomes so important, and there is no way how to drop it. Then there is Krishnamurti-harmless, but useless also. He can never harm anybody. Because how can he harm? – He never starts anybody on the path; he talks about the goal, and you are very, very far away from the goal. You will fall in the trap of Maharishi Mahesh Yogi. Krishnamurti may appeal to you intellectually, but will not be of any help. He cannot harm. He’s the most harmless man in the world.

And then I am here. I give you a path just to take it away. I give you a technique – not a technique, many techniques – like toys to play with. And I wait for a moment when you will say to all the techniques, “Swaha, go to the fire!”


From Yoga: The Alpha and the Omega, V. 3 (retitled Yoga: the Mystery Beyond Mind), Chapter Four  

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.

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Just Being is Zazen – Osho

When energy goes inward it turns into thoughts, feelings, emotions, and when energy goes outward it turns into relationships with beings and nature. But when energy does not move inward or outward, it is just there pulsating, vibrating. Then it is one with the existence, one with the whole. Is this Zazen?


Exactly. When the energy is just there – not going anywhere, just pulsating at the original source, just radiating its light there, blossoming like a lotus, neither going out nor going in – it is simply here and now.

When I say go inward, I am simply saying don’t go on moving in the head.

The whole society forces your energy to move in the head. All education consists of the basic technique of how to pulsate the energy only in the head – how to make you a great mathematician, how to make you a great physician. All the education in the world consists of taking the energy into the head.

Zen asks you to come out of the head and go to the basic source – from where the educational system around the world has been taking the energy, putting it into the head, and turning it into thoughts, images, and creating thinking. It has its uses. It is not that Zen is not aware of the uses of energy in the head, but if all the energy is used in the head, you will never become aware of your eternity. You may become a very great thinker and philosopher, but you will never know, as an experience, what life is. You will never know as an experience, what it is to be one with the whole.

When the energy is just at the center, pulsating… When it is not moving anywhere, neither in the head nor in the heart, but it is at the very source from where the heart takes it, the head takes it… pulsating at the very source – that is the very meaning of Zazen.

Zazen means just sitting at the very source, not moving anywhere. A tremendous force arises, a transformation of energy into light and love, into greater life, into compassion, into creativity. It can take many forms, but first you have to learn how to be at the source. Then the source will decide where your potential is. You can relax at the source, and it will take you to your very potential. It does not mean that you have to stop thinking forever, it simply means you should be aware and alert and capable of moving into the source. When you need the head you can move the energy into the head, and when you need to love, you can move the energy into the heart.

But you need not think twenty-four hours. When you are not thinking you have to relax back into your center – that keeps the Zen man constantly content, alert, joyful. A blissfulness surrounds him; it is not an act, it is simply radiation.

Zazen is the strategy of Zen. Literally it means just sitting. Sitting where? Sitting at the very source.

And once in a while, if you go on sitting in the source, you can manage all mental activities without any disturbance; you can manage all heart activities without any difficulty. And still, whenever you have time, you need not unnecessarily think, you need not unnecessarily feel, you can just be. Just being is Zazen.

And if you can just be – only for a few minutes in twenty-four hours – that is enough to keep you alert of your buddhahood.


From The Zen Manifesto: Freedom From Oneself, Chapter Eleven

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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,