According to Osho, the word is samayik: the effortless state that flowers when you stop doing and simply witness whatever arises—thoughts, feelings, movements—without interference. It cannot be produced by effort; it appears when resistance ceases. Like jujutsu or a drunk's fall, you 'cooperate' with life, staying relaxed and non-doing, and clarity and ease emerge on their own.
It's called samayik—just stop trying and watch; when you relax and let things be, the right state comes by itself.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
So what would you call it? What is the word for it?
It simply means this: for a little while—just for a little while—do nothing at all; and whatever is happening, let it happen. Thoughts come—let thoughts come; feelings arise—let feelings arise; the hands move—let them move; a leg turns—let it turn—let everything happen. For a short while, don’t be the doer; just remain a witness. Whatever is happening, let it happen. Do nothing. Don’t do anything from your side. Then the state that arises is samayik. That is to say, nothing can be done to produce samayik. If for a little while you are not doing anything, what happens on its own is called samayik. The difficulty is this: samayik will happen—its flowering will happen—and it will happen when you are utterly effortless. As you may have noticed: you forget someone’s name, you try to recall it and it won’t come; then you get bored, tired, drop the effort, get involved…
Osho, what I am doing in this carries a kind of sense of awakening—I am trying, making an effort; whether it will happen or not, I don’t know. Yet it is happening—like when I do some work with my hand, I keep remembering that the hand is doing it; the legs are doing it; when I am walking, the legs are walking. This feeling is arising. In this, I separate myself, so from this that nonattachment...
Yes, this is the witness-attitude. This is exactly the third thing I have been speaking about—the witnessing. This witnessing means living each act totally, and keeping the sense of suchness (tathata), that things are as they are. There is simply no reason in anything for us to move into turmoil; there is no reason at all. If these three come together and are cared for, then slowly, slowly, slowly, slowly the present by itself... and nothing else will remain; the present will arrive of its own accord. There is no reason for anything else to remain; there is no way for it. And about suchness, what I said today needs much attention. It is very basic.
"you said that one should neither suppress nor indulge in anger, but that one should remain passively alert and meditative. Obviously, it will need a sort of inner effort to avoid suppression or indulgence, but then is this not also a sort of suppression?"
He started moving that watch left and right. Nasruddin looked at it, and the hypnotist said, "Left-right, left-right. Your eyes are becoming tired, tired, tired. You are falling asleep, asleep, asleep, asleep." Everyone was in joy -- happy. Mulla's eyes closed, his head moved down, and he felt like a small babe going into deep sleep. A very rhythmic breathing came. The hypnotist took his fee, and he put his finger on his lips, just to indicate to the children not to be disturbed now. Then he sneaked out. The moment he was out, Mulla opened one eye and said, "That nut! Has he gone yet?" He was making an effort to relax, so he relaxed "like a babe." He had started breathing rhythmically and closed his eyes, but it was all an effort. He was helping the hypnotist. He thought that he was helping the hypnotist. But it was…
Your activity must be exhausted. Whatever you can do, you must be allowed to do. Whatsoever you can do you must be pushed to do it to the very point where you, yourself, cry, "Now I cannot do anything; everything has been done. Now nothing is possible; no effort is possible. I am exhausted." Then I say, "Now, just drop!" This dropping can be communicated. You are on the verge, you are ready to drop; now you can understand the language of passivity. Before this, you could not understand. You were too full of activity. You have never been to the extreme point of activity. Things can be dropped only from the extreme, never from the middle. You cannot drop it. You can drop sex - if you have been totally in it, you can just drop it; otherwise not.
How long does lust remain? Eventually it passes. How long does anger stay? Whether you act it out or not, you cannot make anger eternal. Even the angriest person slackens. How long can anyone hold a bow taut? The hands will tire; even the greatest warrior sets the bow aside. The tautness of the string cannot be the nature. When you are taut, some cart has passed, the spring is muddy. What will you do now? Two options appear: either do something, or sit on the bank. Sahaj-yoga says: sit on the bank. Be only a witness. Do nothing. Just watch. Nothing more is needed. If you only watch, your eyes will not create trouble. But the moment you do anything—even a little straining—you will entangle yourself more. Your entanglement is not as great as you think. Much of what you take as trouble you are producing with great effort.