Samayik

Osho, you said that samayik is the state of the Self. But what you are calling samayik or the state of the Self—is that not vitaragata itself? And once a person has come into the state of the Self, that is, into the state of consciousness, will he not lose that self-state when he returns to day-to-day life and activity?

And they have asked: if for a single moment, for a thousandth part of a moment—call it time—knowledge has been attained, vision has happened, will it remain steady in day-to-day living? Where does day-to-day conduct come from, really? It comes from us. What we are at depth—that is where our conduct arises from. If the spring is full of poison at its source, then the waves that spill over, the droplets that appear, will carry poison. And if the source fills with nectar, then in those very drops and waves there will be nectar. Conduct flows out of us; as we are, so it becomes. If we are unconscious, our conduct is unconscious; whatever we do carries that stupor. If we are in ignorance, our conduct is filled with ignorance. And if we have come into knowing, our conduct becomes filled with knowing. Suppose this room is full of darkness,…

Not to fall either! Yes, not to fall in this sense—then you won’t be hurt. And secondly, when the other attacks, you swallow his attack; you consent to it.

Exactly this is what samayik means: the mind is being assailed from all sides—thought attacks, anger attacks, lust attacks—say yes to them all. Do nothing; let whatever is happening happen, and remain quietly. Even if this occurs for a single moment—yet even a single moment is difficult, because we are so eager to do that no sooner does a thought arise than we mount it, either going with it or opposing it. We are absolutely ready to fight. When I want to explain, I can only say: do nothing; for a while just watch whatever is happening. For twenty-three hours we keep doing; make one hour such that we will do nothing—just sit; whatever happens, let it happen; see that it is happening. It is only to be seen; remain a witness. The very state of witnessing gives entry into samayik.

Hence no experience is your nature. All experiences are scenes for you. Lightning flashing in the sky—or the inner lightnings of deep meditation—equal. Flowers outside—or the thousand-petalled lotus blooming at Sahasrara inside—one and the same. I am not saying, do not attain Sahasrara. I am saying: compared to outer flowers, the inner flower is far more precious—leave the outer for the hope of the inner. The day the inner blooms, the last thing can also be said: drop this too. There is yet one more—beyond even this—and that you are: the one who is always beyond; whose nature is beyondness—that you are. So Mahavira calls even dhyana and Samayik 'pravritti.' Nivritti is when even dhyana is renounced. Which means—the worldly is pravritta, and the sannyasin too is pravritta.

Osho, someone has asked: what is the difference between raga, viraga, and vitaraga?

If you understand what I have just said, then raga means attachment to something; viraga means opposition to that attachment. One person hoards wealth—this is raga. And another kicks wealth away and runs from it—this is viraga. But the gaze of both is fixed on wealth. The one who gathers it broods over money; the one who leaves it also broods over money. One enjoys collecting and says, “I have so much”—his vanity is fulfilled by the “so much.” The other fulfills his vanity by saying, “I have given up so much.” You will be surprised: those who have wealth keep accounts of how much they have; and those who have renounced keep accounts of how much they have renounced. Lists of monks and renunciates come out enumerating how many fasts they have done—how many kinds of fasts; they keep accounts of everything. Renunciation has its ledger, indulgence has its…