Osho on Characteristics of Samadhi
First is: Oneness, at-one-ment.
Duality disappears. The division between the known and
the knower disappears. Fusion arises, confusion
disappears. There are no longer two. But remember: the
moment Buddha says there are no longer two, he is not
saying there is one. He keeps utter silence about the
one. He says to say only there are not two – because the
moment you say one, you bring the two again. One is
meaningless without the two. Not two – that’s all. The
runner and the running are not there.
You and I are not there. The speaker and the listener
are not there. Existence is an organic unity. There is
no duality in it. It is all oneness, but Buddha never
calls it one. He is very careful. He avoids all kinds of
logical pitfalls. He is very, very alert not to fall
into any logical fallacy. He will not say existence is
one, because what will you mean by one if there are not
two? The figure one is meaningful only with the figure
two. Without the figure two, one will not mean anything
If we say God is light, it can only be meaningful if
darkness exists. Then the Devil becomes darkness.
Without the context of the Devil and darkness, what will
it mean – ”God is light”? It will not mean anything.
Buddha simply says God is neither light nor darkness.
God is not two. Truth is not two.
That is the first experience of samadhi, that by and by
the twoness of life disappears. Why is the twoness
created? It is created by these three egos. When I see
THIS body as my body, then YOUR body becomes YOUR body.
When I become attached to my form, YOUR form becomes
alien – the other. The moment I see my body not as my
body, the moment I see myself as formless, then the
other also disappears. With the self disappears the
other. Without the ’I’, the ’thou’ cannot exist. They
exist together in a pair.
So the first characteristic
of samadhi is : twoness in life disappears.
A great harmony arises. It is ALL one – that is the
meaning of fusion. Confusion arises because of the two.
Then there is a clash, a continuous clash.
The second characteristic
of samadhi is: ’orgasmicness’ – blissfulness, beatitude.
Unless you come to this utter annihilation of all the
egos, you will never be happy, you will never be
blissful. Misery is a by-product of the ego. And because
there are three egos, there are three kinds of misery:
the physical misery, the psychological misery, and the
spiritual misery. You may not have heard of the third
kind – the spiritual misery. You may not have even
thought about it as misery. But look: a man is poor and
he wants to be rich. He is miserable. Everybody knows he
And if you go to a religious priest he will say, ”Don’t
be greedy. Money is just dirt, don’t bother about it.
Blessed are the poor. You be contented with whatsoever
you have.” But then the man starts trying to become a
better musician, or a better poet, or a better painter.
You will not be so much against him as you were when he
was very greedy for money. If he was very greedy for
politics and power and this and that, everybody would
have condemned him.
But now if he wants to try to create a better painting,
better art, write better poetry, nobody will be so much
against him. But he will be in misery again. Now the
misery will be more psychological. He wants to become a
Shakespeare. It is the same game played on another
plane. First he wanted to become a Rockefeller, now he
wants to become a Shakespeare – but the becoming is
there. If you go to a perceptive man, he will say this
is the same greed asserting itself on another plane, on
a deeper plane. Drop it. This is meaningless.
Even if you become a Shakespeare, nothing is attained.
Shakespeare is as miserable as you are. Even if you
create great works of art you will not be blissful. You
can go and see great painters and musicians, and they
are not blissful. So, you become Christ or Buddha – that
is going to help. You become a Krishna. It is THERE that
bliss exists! And then a person starts trying to become
a Christ, or a Buddha.... This is creating spiritual
misery. It is the same misery. Now it has penetrated
even deeper, now it has gone to the third ego level –
Now nobody will condemn you – unless you come across a
Buddha, nobody will condemn you! They will say you are a
spiritual man. If you are crying and weeping and
suffering because you want to attain to God, and you
want to attain to samadhi and moksha and nirvana, who is
going to condemn you? People will WORSHIP YOU. They will
say, ”Look, what a great spiritual man is here! He does
not hanker for money, he does not bother for fame. He
simply cries and weeps for God. Here is a spiritual
These are your so-called saints. But if you look deeply
you will find they are spiritually miserable. Now, the
problem is the same. First you wanted to become a
Rockefeller, then you wanted to become a Shakespeare,
now you want to become Buddha. But YOU WANT TO BECOME!
Becoming persists. TANHA – becoming – persists. The
desire to be somebody else continues. Now you want to
become God! Nothing has changed. There are three kinds
of misery because there are three kinds of ego.
When all the egos have been dropped, when there is no
point in any desire left, when ALL your desires have
failed.... Let me repeat it. In spirituality, in
religion, only one who has utterly failed succeeds. It
will look like a paradox. To fail UTTERLY with desire is
to enter into the real world. As long as you have some
hope to succeed somewhere, you will never enter the
reality. Then your hope will go on dragging you away and
away. The man who is not worried to become anything –
not even Buddha....
Just the other day I was reading about a man who has
been meditating for many years – almost fifty years. And
he has become very, very old. He came to a Master and
said to the Master, ”Fifty years! Don’t you think it is
long enough? I have been meditating and meditating. Why
have I not become a Buddha yet?”
The Master laughed and he said, ”Now that explains why
you have not become a Buddha yet – because you want to
become. Hence you go on missing. Now it explains
everything!” If you want to become a Buddha you will
never become, because a Buddha is one who has dropped
all kinds of becoming, who is utterly happy in this
moment – for no reason at all. He has nowhere to go, no
goal to attain, no target. He has dropped the whole
desiring mind with all its layers – layer upon layer.
The mind is like the onion: one layer, the physical;
another layer, the psychological; another layer, the
spiritual. One who has thrown all those layers, one who
has peeled his onion utterly, and has come to the
innermost core.... And do you know what the innermost
core IS? It is empty. If you go on peeling the onion,
finally you come to nothingness. Only nothingness is
left in your hands. In the nothingness there is
orgasmicness, there is bliss.
With becoming there is misery. If you want to become
something you will be in pain, misery, anguish, anxiety.
If you understand that there is nothing to become... you
are already that. Whatsoever you are, you are! There is
no way to improve upon it. There is no need to improve
upon it. As you ARE IS PERFECTLY OKAY. Your VERY
ordinariness is utterly extraordinary. To realize this
is to come to blessings. Then the whole existence starts
showering blessings on you. It has been showering
always, but because you were too much concerned with
your own desires and becomings, you were not available
to it, you were not open to it.
The third characteristic of
samadhi is: illumination – great inner transparency,
light and clarity. When all
these egos disappear, all curtains disappear from your
eyes, look becomes pure, innocent, transparency is
attained. Then you simply see! And truth is so obvious.
It is not hidden. It is not hiding somewhere, it is not
avoiding you. It is not on some other planet – it is
just in front of your nose. But your eyes are closed.
When your eyes open and you have the transparency and
the clarity to see... the obvious! Truth is the obvious.
And the fourth
characteristic of samadhi is: rest, relaxation.
How can you rest with this constant hankering to become
something! How is rest possible? You will remain tense.
Rest is possible only when all goal-orientation has been
dropped; when the achieving mind functions no more in
you, there is rest, there is relaxation. Thought is mind
in motion. No-thought is mind at rest. Samadhi is
witnessing of both – transcendence. You have been
running after things – you have seen that and the misery
of it. Then you stopped, and you have seen the beauty of
it, the rest, the relaxation.
You have seen both, and the one who has seen both
suddenly transcends both. There is a relaxation which is
no ordinary relaxation. You know some kind of
relaxation: when you feel exhausted, you relax. But that
relaxation is very rest-less. It is not cessation of
becoming, it is just tiredness. You have been working,
the whole day; in the night you have to fall into sleep
– but your sleep will remain restless.
You will have many dreams and nightmares. And in sleep
also you will continue to move; your mind will still go
on spinning and weaving a thousand and one dreams.
Ordinarily, what rest we know is just the other side of
restlessness – tiredness, exhaustion. There is a new
kind of relaxation. When you have seen the tiredness of
desire and you have seen the rest of desirelessness, a
totally new kind of relaxation arises.
THEN YOU ARE RELAXED BECAUSE YOU ARE NOT. YOU are
relaxed because there is NOBODY to get tense!
The very complex has disappeared. How can you be tense?
There is nobody. You cannot create a knot inside you
because you are not! You have simply disappeared. It is
an emptiness inside you. You cannot create knots in
The fifth characteristic of
samadhi is : awareness – consciousness, seeing, knowing,
witnessing; the fourth state the Hindus call TURIYA. This is what
Ikkyu means when he says, ”LOOK, LOOK, LOOK.” And when
he is asked, ”What do you mean by ’LOOK’?” He says,
”LOOK means LOOK.” Have eyes open. Be alert, be
mindful. See things as they are. Don’t create fictions,
don’t project. You go to the movies.... Sometimes try
one experiment. Sometimes try an experiment with a
projector in your home.
You have to put the screen at a certain distance from
the projector, then the projected pictures are clear.
Then start bringing the screen closer to the projector.
Soon they start becoming blurred, they are no more
clear. You cannot make any distinction as to what is
what, which is which. Bring it still closer. Now it is
impossible to make any sense out of which is the tree
and which is the man and which is the dog and which is
the car. All are diffused. Bring it still closer... the
closer you bring it, the more distinctions are lost.
Then there comes a point when the screen has come very
close to the projector: there is only white light left.
Black shadows have disappeared... pure white light. When
the beam leaves the projector, it is pure white light.
the farther it goes, then it divides into black and
white. A certain distance is needed to see the pictures
clearly.In awareness, exactly this happens. When you
become very very alert, you start looking very closely
at reality, and distinctions start disappearing.
Trees are no more trees and rivers are no more rivers
and mountains are no more mountains. ALL starts melting
into one. Then you become even more aware. And the more
clearly you see into things... the screen comes even
closer. Then there is only pure white light – all the
divisions have disappeared. That is what is called
awareness. Then all the illusions of life are no more
valid, there is only pure light – the light of
The sixth characteristic of
samadhi is: deathlessness, timelessness, eternity.
When you are not, how can you die? When there is no ego
in you, how can you die? Many people used to ask Buddha
in his lifetime, thousands of times the question has
been asked: ”What will happen to you, Sir, when you
die?” And Buddha always smiles and he says, ”There is
nobody to die.” But he makes it clear that ”I am not
saying that I am immortal. There is not nobody to be
Now our stupidity is such that first we think we will
die, because the ego is there and we are afraid whether
we will be able to keep it, protect it, or not. Then
comes somebody who knows. And he says, ”Nothing dies.”
Then we project another falsity: we start thinking we
are immortal. But the basic error remains the same.
First we were thinking ”we are going to die” – WE WERE
and we were going to die. Still WE ARE – now we are not
going to die.
Buddha says: ”I am not going to die because I am not. It
is not that I am immortal.
There is nobody to die, and there is nobody to be
immortal. There is no self, so how is death possible?”
This is a totally different standpoint! This is the
difference between Vedanta and Buddha. This is the
Buddha. And Buddha’s
insight IS FAR MORE penetrating than Shankara’s.
Shankara goes on saying, ”You are immortal because the
soul is immortal. It cannot die – it is deathless.”
Buddha also says that you will not die, but he never
says that you are immortal.
He says, ”You will never die because you cannot die – in
the first place you are not.”
To see it – that ”I am not” – is to drop both mortality
and immortality. Time disappears. What is your
immortality? It will be just an extension of time, more
and more duration. What will it be? Seventy years you
are going to live – seven hundred years? seven million
years? but it will be just duration. What is your
eternity? Nothing but a desire to cling, a desire to
remain always. For what? Just a blind desire to cling to
existence? Just a blind desire, a blind lust for life?
Buddha says: ”Why are you concerned with mortality and
immortality?” Deep down, those who say they will die and
those who say they will never die, both are the same,
because both believe in the ego. The Charvakas, the
materialists, say, ”We will die”; and the so-called
spiritualists say, ”We will not die.” But BOTH are
concerned with the ego. Buddha brings a new breeze into
the human mind, into human consciousness. He says: ”You
will not die – not because you are immortal – but
because you ARE NOT! ” See the point of it! the radical
change, the basic revolution of it! Deathlessness is
part of the phenomenon of samadhi.
And the seventh is:
infinity. Space disappears.
You are nowhere and yet everywhere. You are nobody and
from Osho Book "
Zen: The Path of Paradox, Vol 3 "
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