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but witnessing is a very difficult thing。
lets understand it this way。
for instance； you make a decision that you wont walk； that you will remain seated in the same chair for eight hours。
now this is not a big thing。
you decided not to walk； so you are not walking。
someone else decides he will walk for eight hours …… this is not a big thing either； because since he decided to walk； he is walking。
but witnessing means youll walk； and at the same time you will also know that you are not walking。
what does witnessing mean？ it means youll walk as well as know that it is not you who is walking …… that you are simply witnessing the act of walking。
this is a much more subtle resolution； a supreme resolution indeed。
tathata； suchness； is the suprememost resolution； its the ultimate resolve。
there is no determination higher than this。
even the resolve to enter death voluntarily is not so great a resolve really。
tathata means accepting things as they are。
in a way； even the resolve to die voluntarily has its roots somewhere in nonacceptance。
that is； we want to know what death is； we want to verify whether death actually occurs or not。
tathata means； if death appears we will die； if life remains well continue to live。
neither are we concerned with life； nor with death。
if darkness falls well stay in the dark； if the light appears well settle with light。
if something good es to us well receive it； if something bad befalls us well bear it。
whatsoever happens； we are willing to accept it …… we deny nothing。
let me explain this to you with an example。
diogenes was passing through a forest。
he walked around naked …… had a beautiful body。
it seems quite possible man must have started wearing clothes in order to cover his ugliness。
this seems highly possible。
we are always interested in hiding the ugly parts of our body。
but this man diogenes was a very handsome man。
he lived naked。
so as he was passing through the forest； four men engaged in the business of capturing and selling slaves； saw him。
they figured if they could capture this man …… good looking； strong； powerful …… they may receive a good price for him。
but they felt very apprehensive and couldnt find any way to capture him without risking their lives。
somehow； they tried and managed to surround him。
diogenes stood in the middle； calm and unperturbed。
he asked； 〃what do you want to do？〃 the men were very surprised。
they took out chains。
diogenes stretched out his hands。
full of fear and with trembling hands； the captors began to chain him。
diogenes said； 〃no need to tremble。
e； let me tie the chains for you。
〃 he helped them put on the chains。
the men were simply flabbergasted。
after having chained him firmly； they said； 〃what sort of a man are you？ we are putting you in chains and you are helping us！ we were afraid this might lead to some fighting and trouble。
〃
diogenes said； 〃you are having fun chaining me； i am having fun in being chained。
where is the need for any trouble？ its great！ now tell me； where do we go from here？〃
the men said； 〃we feel very embarrassed in telling you that we are in the business of slavery。
well now take you to the marketplace and put you up for sale。
〃
diogenes said； 〃good； lets go。
〃 he took off with great excitement and began walking even faster than the captors。
they said； 〃please slow down a little。
whats the hurry？〃
diogenes said； 〃now that we are going to the marketplace； why not reach in time？〃
so finally they reached the marketplace。
it was very crowded。
those who had e to buy slaves turned their eyes toward diogenes。
they had rarely seen a slave of this quality； because he looked more like an emperor。
a huge crowd gathered around him。
he was made to stand on the platform where the slaves were auctioned。
raising his voice； the auctioneer said； 〃here is a slave for sale。
e forward and name your price。
〃
diogenes said； 〃shut up； you fool！ ask these men； did i walk in front； or did they？ did they tie the chains on me or did i let them tie the chains on me？〃
his captors said； 〃the man is right。
left to ourselves； we dont believe we could have captured him。
and indeed he walked ahead of us so fast that we could not keep pace with him …… we had to practically run behind him。
so it is not correct to say we have brought him to the marketplace。
the truth is； we have followed him to this place。
and it is not right to say we have made him a slave。
the fact is； this man agreed lo bee a slave； we didnt make him。
〃
diogenes said； 〃stop talking nonsense you fools； and let me do my own auctioneering！ besides； this mans voice is not loud enough； no one will be able to hear him in this large crowd。
〃
so diogenes raised his voice and said； 〃a master has e here for sale。
anyone interested in buying him should e forward。
〃
someone from the crowd asked； 〃you call yourself a master？〃
diogenes said； 〃yes； i call myself a master。
i tied the chains on my own。
i have e here on my own； willingly。
i stand here for sale of my own free will。
and i shall leave whenever i choose to leave。
nothing can happen against my will； because whatsoever happens i make that my will。
〃
diogenes is saying； 〃whatsoever happens； i make that my will。
〃 this man has indeed attained to tathata； suchness。
what it means is： whatever goes on； he is ready for it。
he resists nothing at all。
in no way can you defeat him； because he will already be a defeated man； you cannot beat him because he will readily allow you to hurt him； you cannot subjugate him because he will readily submit。
you cant do anything to such a man； because no matter what you do； he will not resist。
this is indeed a demonstration of a truly supreme resolve。
so tathata is the ultimate will。
one who has attained tathata has attained god。
therefore； the question is not whether a seeker who follows the discipline of witnessing； or one who follows the discipline of tathata would attain the same as a seeker who attains by following the discipline of will。
it is already attained by him without any problem。
the discipline of will is the most elementary。
the discipline of witnessing is of the intermediary kind； and tathata is the ultimate sadhana； the ultimate discipline。
so start with the practice of will； take a voyage through witnessing； and reach ultimately to tathata； suchness。
there is no conflict among the three。
question 4
please explain the difference between witnessing and tathata。
in witnessing； the duality is present。
the witness finds himself separate from that which he experiences。
if a thorn pricks his foot； the witnessing man says； 〃the thorn has not pricked me； it has pricked my body …… i am only the knower of it。
the piercing has occurred at one place； while the awareness of it is present somewhere else。
〃
so in the mind of a witness there exists a duality； a separation between the experiencing of an event and the actual occurrence of it。
therefore； he cannot rise up to the state of advaita； nonduality。
and this is why the seeker who stops at the level of being a witness； a watcher； remains confined to a kind of dualism。
he ultimately divides the existence into conscious and unconscious。
conscious means the one who knows； and the unconscious means that which is known。
so eventually he is bound to end up dividing existence into purusha and prakriti。
both of these words； purusha and prakriti； are highly significant。
perhaps the true meaning of prakriti may not have occurred to you； prakriti doesnt mean nature； in fact； there is no word for prakriti in english。
prakriti means that which was in existence before everything came to be …… pra…kriti。
prakriti does not mean srishti or nature； because srishti means that which exists after creation。
the word prakriti means that which was before creation。
the word purusha is also very meaningful。
the equivalents of such words are extremely difficult to find in any other language of the world； because all these words are born ou