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Choiceless Awareness

Observation, the constant observation of oneself, of the mind′s unconscious tendencies, awakens the consciousness and allows it to penetrate into the unconscious mind. The unconscious enters the conscious through the door of stupor, ignorance, intoxication and carelessness, and is able to dominate it. Animalistic tendencies develop out of attachment. Anger and lust grab hold of us only when we are unconscious and then we look for intoxicants to help satisfy our animal instincts.
Consciousness enters the unconscious mind through the overcoming of stupor, through vigilance, watchfulness and awareness, and it establishes its authority there. To the degree watchfulness and awareness grow in us and to the degree right-mindfulness and observation of our tendencies, acts, passions and desires develop in us, it is to that same extent that consciousness fills us. And those drives and outbursts of passion, those blind, unconscious impulses disappear because they can only exist in a condition of sleep, insensibility and delusion. They cannot exist in a state of consciousness.
Bear in mind that nobody has ever done anything wrong while in his right senses, while conscious. All sin is born out of attachment. it is attachment itself. To my mind, attachment alone is sinful. Observation banishes attachment. Therefore it is important for you to see what observation is and how it can be brought about.
What is self-observation then? I sit quietly, just as I explained yesterday when we spoke of the experiment in right-mindfulness, and I observe whatever happens within me. There is a world of thought and passions inside. I observe that world. I keep on looking at it just as a man standing on the shore looks at the waves in the sea. Krishnamurti has called this ′choiceless awareness′. It is completely detached observation.
Detachment means I make neither choice nor decision. I do not label any passion or desire as good or bad. I do not make any judgment between good and evil, between virtue and vice. I simply observe. I simply become a witness, standing aloof and apart, as if I have no interest other than knowing and watching. The moment a purpose creeps in, the moment a choice or a judgment comes in, observation comes to an end. Then I am not observing; then I have begun to think.
Please try to understand the difference between thinking and observation. In this process we are not to think. Thinking is the action of the conscious within the conscious, while observation is the penetration of the unconscious by the conscious. As soon as thinking comes in, one begins to make a distinction between good and evil, and suppression starts in a subtle way. The unconscious then closes its doors and the knowledge of its mysteries is hidden from us. The unconscious reveals its secrets not to thought but to observation, because in the absence of suppression the impulses and tendencies of the unconscious rise up naturally, spontaneously, in their total nakedness and reality, and it is then no longer necessary to hide those impulses, tendencies and passions. The unconscious stands before us in its nakedness, completely uncovered. And what terror it causes! How frightened a man is when he sees the naked form that resides deep in his own self! He feels like closing his eyes to it. He feels like abandoning this observation of the depths and returning to the worldly plane.
This is the time when a man′s courage and tranquility are put to the test. This, I would say, is the moment of atonement. Those who pass through this moment with courage and calmness become masters of knowledge and a wonderful mystery unfolds before them. They have a direct view of the roots of passion and they enter the very heart of the unconscious. And this entry brings them a kind of supernatural freedom.
From meditation to observation, from observation to knowledge, from knowledge to freedom - this is the path. This is the path of religion, of yoga. I want you to understand this path and to walk along it. Then you will know the alchemy of the transformation of conduct by inner revolution. Then you will realize that religion, not morality, is the fundamental thing and that morality flows out of religion. it is not morality but religion that is the sadhana to be practiced. Morality follows in the wake of religion like the tracks of the wheels of a bullock-cart follow the cart. If this becomes clear to you, you will see a very great truth, and a great illusion will be dispersed.
I look at the transformation of mankind from the standpoint of this inner revolution, of this penetration of the unconscious by the conscious. On the basis of this knowledge a new man can be brought into being and the foundations of a new culture and a new humanity can be laid. Such a man, one that has been awakened by self-knowledge, is naturally moral. He does not have to cultivate morality. Neither is it the result of his actions nor of his endeavors. it radiates from him as light radiates from a lamp. His good conduct is not based on opposition to his unconscious mind but comes out of the fullness of his inner being. He does everything with his total being. There is neither duality nor multiplicity in him, but unity. Such a man is integrated; such a man is free of duality.
And the divine music one hears when one has gone beyond all conflicts and shackles is neither of this world nor of this space. There is a timeless symphony, a blissful note, that reverberates in us at that moment of peace, innocence and freedom from all discord. The very rhythm of this music brings one in tune with the infinite.
To me, this realization is God.

(Osho - The Perfect Way #4)

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