According to Osho, you distinguish projection from authenticity by effort after the event: a projected experience demands constant mental feeding - remembrance, affirmation, imagination - and collapses the moment you stop, like a film when the projector halts. An authentic realization needs effort only before; once it happens it abides effortlessly - awake, asleep, remembered or forgotten - the tree never again becomes 'just a tree'.
If you have to keep reminding yourself for it to feel real, it’s a projection; the real thing stays real even when you forget it.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Osho, how can one differentiate between a projected experience and an authentic feeling?
The old woman said, "I have served him for thirty years, but still I feel that his purity is a maintained purity. It is not yet effortless. So before dying I want to know whether I was serving a right man or whether I was just deluded as he is deluded -- because I have been a part in this. So just before my death, let me know it. I want to know." So the prostitute went. It was midnight and the monk was meditating -- the last meditation of the night. The moment he saw that the prostitute was coming... he knew her, and he knew well. She belonged to the same village. And he knew well, moreover, because he had been attracted to her so many times before. Really, he was fighting against this prostitute for years. He was bewildered. He just ran out of the hut and…
Osho, if in your presence a person has an inner experience but later cannot, what is that? Would you call it a direction toward liberation or dependence?
There can be two kinds of reasons. In fact there can be many, but broadly two will do. - One: he may only be imagining, not actually experiencing. Even for imagination my presence gives support. Alone, even imagining becomes difficult. Imagination too asks for props. So in my presence he will be able to imagine more easily, and it will be easier to mistake imagination for experience. At home, if the same kind of thing happened, he might suspect it is only imagination. - The other, less frequent, possibility: you did not imagine; you actually took a leap. For a moment you jumped two feet off the ground; you lifted your head and saw a little higher. Then you fell back to the ground. That is possible too. Both can be useful. Even imagination is an indicator that you want to imagine—really, that you want to experience; that is why…
Beloved Osho, it seems as if everything I perceive in or out of meditation is my own creation or projection. I can't distinguish between what I see, feel or am creating. Osho, what is?
There is no need to distinguish between thoughts, dreams and reality. If you try, you will feel more confused. There is no way to distinguish, because as far as mind is concerned everything appears in the mind as a thought. It may be real, it may not be real; but the moment anything appears in the mind it appears in the form of thought. You cannot distinguish, and there is no need. And don't go on that journey, because that journey becomes a journey of thinking, and meditation is lost. Rather, on the contrary, remain centered in your witnessing. Don't be worried by the objects in the mind; whatsoever they are, they are mind stuff. You simply remain more centered in your witnessing. Just be the watcher. Don't try to distinguish. Whatsoever appears in the mind, just watch it. Watch it appearing, watch it being there, watch it disappearing. Sooner…
Osho, you’ve said that shaktipat happens only through an egoless medium; and that whoever says, “I will bestow shaktipat upon you,” know that he cannot. But I am acquainted with many who bestow shaktipat. Through their shaktipat, people undergo kundalini processes exactly as described in the scriptures. Are they not authentic? Are they false, pseudo processes? Why, and how?
One room is always held back. It tells you whether it has happened or not. If your experience is exactly by the book, know it hasn’t happened—it’s a false coin—because in the scripture one room has always been reserved. That reservation is essential. So if everything is happening to you exactly as written, understand that the book is being projected. But the day something happens not exactly as written—here it matches, there it doesn’t—know that you are on a real track where things are becoming clear to you; where you are not simply threading scripture into imagination. When kundalini truly awakens, you will be able to see where and how the scripture used stratagems. But you cannot know this beforehand. Every scripture had necessarily to omit certain things; otherwise it would be impossible to determine what is what. I had a teacher, a university professor. Whenever I named a book,…
Osho, what does realization feel like? How can a seeker know that something has truly happened? How can one distinguish reality from self-created imagination? How can others recognize the attainment of one who is realized?
You ask: “How can a seeker know that something has truly happened?” When you have a headache, how do you know you have a headache? When I was in school, I had a Muslim teacher—perhaps he is still alive—Rahamuddin, a lovely man, but very strict in one thing: it was almost impossible to get leave from him. He himself never took leave and would not grant it to students. I often needed leave. I would say my stomach hurts, or my head hurts. He said, “Listen, I accept fever; I do not accept stomachache or headache. If you have fever, I can at least take your hand and feel it. But how am I to know whether you truly have a stomachache or headache?” I said, “Since you ask, let me ask you—have you ever had a headache? A stomachache?” He said, “I have.” I said, “What proof can you…