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Chapter 8: Witnessing

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. 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.

The second question:

For thousands of years enlightened masters have been helping their disciples to use words less and silence more. Lao Tzu talked the least. But you seem to be the person who has talked more than anyone else on the earth! Why is it so?

They tried and they failed with you. So I thought: Let me try the other way round.

The third question:

It is said that all the knowledge of heaven and earth is contained in the sixty-four hexagrams of the I Ching. Is this so? If so, how to utilize it?

All the knowledge of heaven and earth is contained in everything, not only in the sixty-four hexagrams of the I Ching. Even in a small pebble on the path all the knowledge of heaven and earth is contained; in a small blade of grass all the knowledge of heaven and earth is contained; in everything - because every part of existence carries the whole in it. Even a drop of sea is the whole sea - the whole knowledge, the whole being of the sea is contained in the drop. It is sea. It may not be the sea, but it is sea.

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