Awaken the Master Within

Meditation is both the means and the goal. It is through meditation that we come to know that which we are Not, thus leaving us free to Be, that which we Are, Conscious Awareness.

Meditation is the goal because real meditation is awareness, our own pure consciousness. We have forgotten our own nature because this consciousness has gotten lost in the world of name and form. It has become identified with the body-mind and because of this identification the body-mind has become the master. The mind is a wonderful servant but a terrible master.

Meditation is also the means to right this wrong relationship—to re-establish awareness, consciousness, as the Master.  It is through the witnessing consciousness that transformation is possible. It is through the awakening of intelligence that meditation brings the transformation. This intelligence is not of the mind. It is from beyond the mind. It is the light behind the mind. Once consciousness reclaims its rightful place as the Master then everything is naturally set right.

Awaken the Master within and see for your Self.

-purushottama

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The Book of Wisdom Editing, The Real Story

One of the issues that sannyasins have had against the management of the Osho Meditation Resort in Pune is concerning the editing of Osho’s discourses. As anyone who was around in Poona 1 knows there has always been a certain amount of editing, basically cleaning up of grammar and syntax (arrangement of words and phrases), etc.

And as I understand it before Osho left the body he asked that names and dates be removed from the discourses. Apparently wanting the discourses not to be held down by personalities or time.

But this editing reached a new level when the beautiful U.S. edition of The Book of Wisdom (both volumes combined into one) came out with three questions from chapter six missing. Personally, I did not have any issues with the editing that preceeded this but I have to admit I was dumbfounded by this one. I could see that the questions were all concerned with sannyas but there were hundreds of questions in other discourses that did as well. So why these?

And this instance also got wrapped up into the outrage over people’s inability of sharing Osho because of copyright and then there was  all of the kerfuffle concerning the Centers and the OSHO trademark. These issues I cannot speak to but I did manage to get to the bottom of The Book of Wisdom.

Yesterday for some reason out of the blue I decided to reach out to Sarito who I knew was intimately involved with the editing of Osho’s books in Pune 2 to ask her if she knew what the story was.

Actually, she was surprised to hear that there were three questions missing and at first assumed that it must have been an error, but she decided to investigate further.

What she found out was that it indeed was a mistake. Someone took the instructions about making the discourse timeless too enthusiastically. This person thought that they should remove the reference to orange and preferred seating in order to make it “contemporary” but Sarito remembers that the criteria was to be more “timeless.”

Anyway this book ended up getting published with the questions missing. But Sarito told me that after that “there was a special meeting called to clarify that there was no need to edit Osho in this way, and that henceforth if things seemed too puzzling or ‘dated’ they could be addressed with an introductory editorial note.”

And she went on to say “that the mistake was identified and resolved and that it won’t happen again.” But she also told me that “they were struggling with a surplus of inventory of the book.”

I explained that probably one of the reasons they are struggling with surplus inventory is the word had gone out that the book had been edited in this way and sannyasins were not happy about it. I also suggested that this story should be told just to clear the air on at least this issue. So here we are.

Everyone agrees that the questions should remain and will be put back into any reprints. In the meantime, how do we use up the surplus inventory? Perhaps gifts to libraries or prisons.

-purushottama

Osho Copyright, Trademark and the Right to Copy

Through the years I have followed many discussions concerning Osho and the copyrights of his discourses. Many of these discussions have been filled with venom. And recently these discussions seemed to have reached a new level of ugliness. And a lot of this ill feeling is being stoked by those who should know better.

From 1981 to 1986 I worked with the books both on the road selling to bookstores and distributors all across the United States and Canada and also when back at the ranch in Buddhaghosha which was the department that took care of selling and warehousing all of Osho’s books. Many friends worked in this office including Swami Chaitanya Keerti, Ma Dharma Jyoti, and two of Osho’s brothers; Amit and Shailendra.

One of the jobs that was done from that office was the sending of copies of Osho’s books to the United States Copyright Office, the Library of Congress and for receiving ISBN numbers. Every one of Osho’s books was sent to be registered for copyright protection.

Interestingly enough, by law in the United States, it is not even necessary to send copies of works for copyright because they are automatically protected once they have been produced but it does add a layer of protection in case there is ever any question as to who is the holder of such copyright.

In these discussions that can be seen on the internet, there are those who claim that Osho never wanted his works to be copyright protected. But they do so only by ignoring the obvious. You can look inside every book that was produced in Poona and see Copyright, Rajneesh Foundation. Every one of the booklets that I have seen from the days before the Poona Ashram said, Copyright Jeevan Jagruti Kendra. The copyrights moved from one organization to another always following Osho. When Osho left the United States, a new organization was formed Osho International Foundation and it then became the holder of Osho’s copyrights.

One of our legal friends has argued that when the Ranch ended and the new organization O. I. F. was formed, that because it was such a chaotic time, there was a lapse in making the transfer from one entity to the other and so argues that because of this there is some doubt as to whether it was done properly. Now this may be a clever legal argument but it only highlights the fact that Osho’s works have always been copyrighted. And though, it is possible that there may have been some oversight it is clear that the intent was to transfer the copyrights. I suspect that this is the reason that someone came up with the creative idea to create a will in order to correct this lapse of filing. Now anyone can argue that this was not the most ingenious idea but personally I cannot fault anyone for trying to ensure that the copyright protection continues.

Osho never took the stand that he didn’t want any copyright as did U.G. Krishnamurti. U. G. says clearly that his words are not subject to copyright but Osho has had every one of his works printed with the words Copyright. And personally, I am grateful that he had the foresight to make sure that his words were protected. It would have been much less of an issue while he was in the body, because he could have spoken out, but once gone the only protection against any Tom, Dick or Harry writing nonsense in Osho’s name is the copyright protection.

If one wants to argue about the enforcement of copyright that is another story but to argue that Osho didn’t want his works to be under copyright protection is absurd. Clearly there is a lot of room as to how stringently to enforce. I recently saw that the producers of Wild, Wild Country and Osho International Foundation reached an agreement and that now the documentary states by permission of OIF.

As far as the trademark OSHO, there seems to be a lot of confusion. First of all, there was no trademark granted in the United States but it was upheld in Europe. And it is only the use of all caps OSHO that is trademarked. I am pretty sure that at the time of the ranch the two birds symbol was trademarked.

Now where I have objections is how the trademark law is being applied. There were trademarks while Osho was in the body but I am not aware of them ever being used to control the activities of his meditation centers. But that is a question of management style and there has always been objections to management style. In Poona people objected to the way that Deeksha operated, at the Ranch it was Sheela that was objectionable and these days of course it is the way that Jayesh operates that people find objectionable.

So, I would encourage anyone who wants to object to the workings of the Pune organization, to object honestly. It is a question of agreeing or not agreeing with management decisions and it has nothing to do with such high falutin sounding principles of “Osho never wanted any copyrights.”

Osho could not be clearer than this discourse on the need for copyright protection:

“Now there are many countries…. Just yesterday, a Korean woman was here, and she informed us that more than thirty of my books are translated into Korean, and thousands of copies are available in all the bookstalls all over the country. We have to take care of things. There are countries which are not members of the Bern Convention: they do not believe in copyright. Korea is one of those that do not believe in copyright, so they can translate any book, publish any book.

But we can at least keep an eye that the translation is done rightly, that the person who is doing the translation understands me. It is not only a question of copyright, it is a question that I should not be presented in a wrong way — which is possible. Because if they are just earning money, who cares whether the translation is right or wrong?

I informed the woman, “You send…” Because we don’t even know: it may be happening in other countries. There are many countries which are not under the copyright convention. But we can help them, we can suggest to them, ”We don’t want any money from you, any royalty from you, but we would like you to represent every book exactly, without any distortion. And in many countries we will have to take publication into our own hands.”

from Light on the Path, Discourse #28

Prem Purushottama

Encyclopedias, Manipulation and Conspiracy Therories

On New Year’s Eve 1971 I realized that it was time for a major change in my life. For the previous 2 ½ years I had been living communally. But now it was time to leave my hippy family and venture out into the world.

Photo by Pixabay on Pexels.com

Soon after the first of the year I picked up a newspaper and looked in the want ads. The only job I found that sounded interesting and possible for me to get ended up being a job selling Encyclopedias door to door. The job wasn’t described as “selling encyclopedias” it had a much more flowery description.

I went through the training, learning how to look for customers by driving around neighborhoods and finding houses with lots of toys in the back yard, easy “marks”. The only neighborhoods that we searched were less than middle class. Working people who had young families.

Of course, we were not “selling” encyclopedias we were looking for “the right” families to accept into our education program. The families had to be ones that wanted a good education for their kids, who were willing to sacrifice the cost of a pack of cigarettes a day in order to provide their children with the resources needed to succeed in life.

In order to be able to find “a lucky” family it would require many doors being slammed in my face. And so, required an inner fortitude to face continuous rejection. At the time, I was reading Napoleon Hill’s “Think and Grow Rich,” which was one of the earliest self-help books. He described 13 principles to be mastered: desire, faith, auto-suggestion, specialized knowledge, imagination, organized planning, decision, persistence, the power of the master mind, the mystery of sex transmutation, the subconscious mind, the brain and the sixth sense. And I used to carry around a piece of paper folded in my wallet to be pulled out in those dark moments of rejection. On the paper I had drawn a picture of a boot and I would look at the boot and recite, “This is the boot my subconscious wears, this is the boot that conquers my fears. When I get my mind in a negative rut, this is the boot that gives me a swift kick in the butt.” It always managed to lighten my mood.

I did this work in Kansas City, MO; Omaha, NE; Tulsa, OK, and finally in Atlanta, GA. After some time of accepting innocent families, I could no longer continue in good conscience. After revealing my misgivings to my supervisor, he suggested that I go and pay a visit to one of the families after they had received their set of books, which I did. The husband and wife were so happy to see me and very proud of their bookshelf with the full set of encyclopedias on display. They thanked me again for “accepting” them into the program.

After that I began to train others to do the work. One step removed and the conscience was not so burdened.

On my last stop, Atlanta, I walked into the first waterbed store I had ever seen and decided in that moment I would return to Kansas City and open my own. I thought if I am going to sell, I liked the waterbed moto better, “There are two things that are better on a waterbed. And one of them is sleep.”

A couple of things that I learned from this experience:

The first and most obvious is how easy it is to manipulate people. You just have to find their “hook.” In this case it was the family wanting their children to have a better life than they had.

The second was even if someone is manipulated, because they are ignorant of the fact, for them their experience is not a bad thing.

And thirdly I learned a lot about how my mind works, and by watching its workings it lost some of its power over me.

You may wonder why I am writing this now.

Because it is so easy to see how people, and even some of my friends, are being manipulated by their own predilections, their own “hooks.” It is always based in some truth for example for the encyclopedia families, it was wanting the best for their children, for others it may be, liberty, freedom, or anti-establishment, “anti-corporatism,” socialism, or fear of the unknown.

This is how “fake news” and false information were spread in the 2016 election, the Brexit debate and again today leading up to the 2020 U.S. election. It is also at the heart of conspiracy theories being circulated. People see their hook and share without even checking the sources or information.

And the thing is, if you visit those people who have been manipulated, they will proudly display their full set of encyclopedias that they have been struggling to pay for each month.

-purushottama

More from the collected and uncollected posts of Prem Purushottama.

Resources to Nourish Our Inner World

During these extraordinary times when many of us are self-isolating or in quarantine we have a unique opportunity to gather our energies and explore and nourish our inner world.

We are extremely fortunate that there are so many resources at our fingertips, here are a few.

Enjoy and Be Well!

Reading:

Osho reading library

OshoWorld discourse PDF’s

Osho Books hardcopy

Ramana Maharshi resources

O-Meditation Sangha posts

O-Meditation downloads

Listening:

Osho.com audio downloads

OshoWorld audio downloads

O-Meditation downloads

The entire J. Krishnamurti audio collection

Meditating:

Osho Active Meditation CD’s

Osho Book of Secrets Meditations

Osho No-Mind Meditations

 

Do We Not Look?

Most of us spend almost all of our time in becoming. We are constantly moving to the next great thing. We are projecting out into the world towards a goal in the future. We are rarely here at home in this moment, in being.

What is driving this movement? What is powering this constant chase for the next? Is it not the hope of being happy sometime in the future? If we were happy now, would we still be chasing the future?

I wonder why it is that we are not happy now. Is there something that we have to obtain first and then we will be happy? Is there something that we have to do first, to make our claim on contentment? Or is it the chasing that is the source of our discontent? Is it not the desire for more, that is not only the driving force for tomorrow but also the seed of our discontent today?

If we truly see the situation that we are in, do we need to do something to get ourselves out of it? How did we get in? If we bang our head into the wall, do we not change course the next time to avoid the pain? So if we continue on a course that has never brought any real happiness, it must be that we have not really seen the situation. We have perhaps thought about it a bit, but not existentially seen what is going on.

So, how to see? What do we do if we want to see something? Do we not Look?

So, let’s Look, and that is where meditation comes in. Meditation is simply giving some space to Look, to see what the situation is. We create an opportunity for life to expose itself, life itself, not our projection of life, but life as it is. We give space for reality to blossom.

And the miracle is – when we give that space and we Look at what life is offering at this very moment – then we are no longer in becoming. We are no longer, in that moment, chasing dreams. We are in this moment – Being. And Being Is Happiness.

-purushottama

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An Experiment in Awarefulness

Ultimately, we are told, meditation is samadhi, total relaxation in total awareness. And we have heard, “The kingdom of God is within,” “Be a light unto yourself.” But for most of us this is not our experience at this moment. It is only theoretical, philosophical, hypothetical.

So in order to determine the validity of such statements we have to take them only as a hypothesis and we have to experiment scientifically.

All meditation techniques are scientific experiments to discover our own inner landscape; they are tools to remove the tensions that prevent a natural relaxed state and to return unawareness into its natural state of awakened consciousness.

To be able to enter into this scientific experiment we must first put all the hypotheses aside. We have to look without prejudice and see for ourselves.

We begin by entering the inner body. We know the outer body. It is the body that we see in the bathroom mirror and mistakenly think that is who we are. It is the body that is an image in our mind made up of what everyone else has said about it or how we imagine others see us.

But to enter the inner body we must sense the body from the inside. We scan the body from the inside and discover any points of tension and make them objects of our awareness. We sense the body’s interiority and discover its wholeness as an object which appears within awareness.

With this strengthened awareness we watch the breath. We watch and follow the breath through its journey in and out of the body. We don’t try to manipulate the breath but just watch its movements. In watching the breath closely we discover the turning points where breath moves from out to in and from in to out. In watching the totality of the movement of breath as an object we discover that it too appears within awareness.

Next we listen, first to the sounds around us. And second to the thoughts passing by and finally to our feelings.  We listen to the sounds around us without rejecting them, without judging them. We watch the movements of the mind without judging, without analyzing, without rejecting and without grasping. We feel the emotions and subtle moods, again, without judging, without analyzing, without rejecting and without grasping. And by this listening we find that both the objects of sound, thought and feelings appear within awareness.

With each of these steps we feel that awareness has been strengthened when the reality is that the identification, the unawareness has been reduced revealing the underlying naturalness of awarefulness. Slowly, slowly we begin to bask more and more in this awarefulness without objects.

By our own scientific inquiry we have shined the light unto ourselves and discovered that indeed the kingdom of God is within.

Now it is up to us to bring this awarefulness into our daily life, chopping wood, carrying water.  And in those times that it seems difficult to be aware we can return to any of the steps of this experiment whenever we wish and rebuild our awarefulness.

-purushottama

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The Awakening of Meditation

We have all gathered to hear a talk on the awakening of meditation. But before we begin talking about the awakening let us first consider what we are awakening from.

Most of us live our life with very little sense of our own being. We simply react to stimuli. There are well laid down patterns in which our behavior travels. We live almost as if we are sleep- walking. We walk around the day in a dream. We rarely have any contact with the real world, the world without the screen of mind.

Even when we are walking in nature, because we desperately want that connection to what is ‘real’, we walk in a dream. We are constantly preoccupied with our thoughts. Occasionally something shakes us momentarily from our slumber; it may be the sound of a bird or the sight of a meadow. But even then, very quickly the mind rushes in and compares to some previous experience. Some memory rushes in and we are taken away to another time and place.

For most of us it is often some tragedy that shakes us to our roots and brings us back out of our dreams, face to face with reality. Some unexpected event throws our life in turmoil and we are brought into the moment away from our itinerary of life. It is in these moments that there is a great opportunity to change our course, to reexamine our priorities and to begin an inquiry into the essential questions of life. But more often than not it is only a brief alteration of our life-program and once the crisis passes we are once again living our life in the world of dreams.

A more potent opportunity for transformation comes when one has lived life fully and has been successful in following one’s dream only to find in the end that one is as empty as when one began. There is more possibility for change here because one has already pursued dreams to the very end. All that energy that was being projected out chasing rainbows suddenly collapses onto itself and a real conversion is possible.

Others have looked deeply into life and seen through the illusions that becoming brings. A keen intelligence can see through the fallacy of the promise of becoming. For them, even the ‘concept’ of living in the now has an appeal.

No matter how we arrived, by being at a talk on “the awakening of meditation” we show that we are hungering for an awakening. We know that the life we are living is not the life of bliss, is not the life of love and laughter, is not the life of celebration, is not the life of enlightenment that we have heard is possible. So we are interested in hearing what the speaker has to say about awakening and about meditation.

The title of this talk has been deliberately chosen because there is ‘an awakening of meditation’ that takes place and it is meditation that brings about that awakening.

In order for us to make the journey out of ‘becoming’ and into ‘being’ we must first come to see how we are continually propping up the straw man of becoming. We must see how we are continually projecting our consciousness out into the idea of a person. We must see how we are reinforcing the identification with a separate limited body-mind.

So we begin by creating the witness. We begin by bringing our attention back home and we find that when we are engaged in any mindful act we have less unconsciousness lying about. We are both stopping sending out energy into unconsciousness and we are creating the witnessing, the awareness. We are beginning the journey home.

With this newfound presence we are ready to begin the journey in.

This is a journey from the outer body to the inner body. What is the outer body? The outer body is the body that everyone sees. It is an image. It is fat or it is trim. It is tall or it is short. It may be male or it may be female. It is the you that everyone sees.

But there is a body that only you can know. It is the inner body. From the outer body you make contact with the outside world through your senses. You feel the floor beneath your feet. You feel the warmth or the coolness of the room. You hear the sounds around you. But with the inner body you just feel, you sense. It is a global sensing. It is not divided into the five senses. It is a total sensing. It is more subtle than your body sensing. We feel a sense of ourselves without any definition. It is being. It is beingness.

It is here in this interiority that we are able to move deeper into meditation, into witnessing. It is here at our center that we learn the knack of watching the traffic of our mind without either rejecting and pushing away or grabbing and rushing into. It is here that we simply watch the flow of the river of thinking. We are not controlling. We are more interested in the watching itself rather than the content of what is being watched. We are becoming familiar with the witnessing, with the watcher. The stronger that the witness becomes the more that we are at home, but this is not part of becoming. In fact it is the opposite of becoming. We have simply stopped the becoming; we have stopped the outward flow of consciousness and energy. Our attention is remaining at home and the more that the outward flow ceases the more the at-homeness increases, the more we are aware of our Self.

When this witness crystallizes, then for the first time ‘we are’, then for the first time the ‘master’ is at home. Then for the first time we know the “Awakening of Meditation.”

Buddha has said that there are only two mistakes one can make on the path. The first is not to begin the journey and the second is not to complete it. So we must begin from wherever we are but we should not stop until the awakening.

We are all part of a global sangha, a global community of those who are moving on the journey. And we can, within this global sangha support each other, we can prod each other, we can challenge each other until each of us comes to our own awakening.

There are many pitfalls along the way and so to guard against falling victim we can share in the wisdom from those who have gone before. And the biggest pitfall that we are warned against is the ‘illusion’ of awakening. The mind is very capable of appropriating the language of awakening and deceiving us into thinking that we have attained. It is very possible to come to an intellectual understanding, and in fact it is helpful to come to this understanding, but it is possible to come to this understanding and think ‘aha, I have attained.’

The real awakening we have been told is found in silence. It is not in language, it is not in words. If we need the use of language for our own experience of awakening then we can know well it is intellectual. When we arrive at the moment when we are able to ‘be’ just ‘be’ in silence without the traffic of the mind, without having to describe to ourselves our situation then it is no longer intellectual. It is ‘being understanding’.

There are many techniques that have been designed to aid us in moving into our interiority and these can be helpful in bringing us to the place where witnessing begins. These techniques have been created in order to help remove the obstacles to our own meditation they are not teaching us meditation but they are helping to make meditation possible. They help to create the space in which our own natural meditativeness blossoms.

Once the witness is awakened then it is only awareness that will carry us on. Then just sitting doing nothing the spring comes by itself is appropriate but not before. First we must clear away that which is preventing us from ‘just sitting, doing nothing.’

The greatest meditation and the core of all meditation is watching. It is the witness, just watching all that presents itself without being drawn out in a fight for or against. Without our involvement eventually the mind loses steam. It is our involvement that powers it on. By just watching the mind; slowly, slowly it begins to break apart and the blue sky begins to appear. By and by the gaps appear and we are left in our pure awareness. This is the “Awakening of Meditation.”

-purushottama

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The One in Which Everything Appears

In order to dis-identify ourselves from the body/form we make the body an object and watch our activities. We watch the body in the world without judging it and by doing so we become aware of the One in which all bodily activities appear.

In order to dis-identify ourselves from the mind we make the mind an object and witness the activity of the mind without judging, without jumping into the fray and by doing so we become aware of the One in which all activities of the mind appear.

In order to dis-identify ourselves from the heart we make the heart an object and feel the emotions, the moods without judging, without pushing away and without grasping. By doing so we become aware of the One in which all activities of the heart appear.

When we are able to let go of all identification and remain conscious, all objects disappear and we become aware of consciousness itself, consciousness without an object. And it is here that we experience,not as an object but as experiencing, the One in which everything appears. This is the non-dual.

-purushottama

 

 

 

 

 

 

 

Osho speaks on this dis-identification in Make Thoughts Your Objects.

More from the collected and uncollected posts of Prem Purushottama.

An Inquiry in Being

Ordinarily we exist in what we might call the outer body. Our identification is through the senses which include the mind. We think of ourselves as others see us. We picture a body and face that we have met in the mirror. Because others have varying opinions of our ‘person’ality our identity is somewhat confused. Sometimes we think of ourselves as kind and generous, other times we are mean spirited. Some people perceive us as direct while still others as arrogant. Some people see us as passive and other people see a weakling.

It is not that one perception is truer than another but rather that our real being resides on a deeper level than the personality. We know that our personality has been shaped in large part by our family, school, religious upbringing, social conditionings and the interactions with the personality type that we were born with.

At some point an inner longing to know ourselves on this deeper level arises and this is the fuel to propel us on our quest. This inner longing wants to know itself. It wants to discover what is real and what is not. And so the conscious journey begins. We look into psychology, we look into Yoga, we explore religion, we are pulled by the path of love or alternatively we discover meditation.

We can call meditation the conscious movement into the center. Meditation begins with an act of will. It begins with a desire to know oneself. In order to know oneself we begin with mindfulness. We begin by bringing attention to each and every act we do. We observe ourselves eating. We eat with awareness. We witness the hand moving towards the plate. We watch the food coming towards our mouth. We pay attention to the tasting and then the chewing. We take note of how the food makes us feel. This attention to our acts can be extended to any of our activities when we remember and allow the time to do so.

Through this process, we are reclaiming our energy, our attention, which normally is being projected out into the world. It is because of this scatteredness of our energy that we have no sense of ourselves. There is no energy at home. We have scattered our energy by chasing dreams. When we begin the journey with mindfulness we start reclaiming that dispersed energy. Now we have begun to reel in our attention, to bring home our awareness. We have begun the conscious journey home.

With this gathered energy we can begin to direct the attention inwards. We enter the inner body. We feel our selves from the inside. It is a more subtle form of sensing. It is not through the senses but behind sensing. It is a sensing in wholeness. It is undivided. We begin to sense a center to our being. We feel an inner flame.

With the help of meditation we practice techniques that are designed to move us from the periphery into the center. These techniques are simply tools to help us make the jump out of the identification with our body-mind into the inner being, into the inner body.

So let us now in this moment direct our attention to our interiority. Let us feel the sense of being in our interiority. Let us find that which is referred to when we say I. What is I pointing towards. When we point to ourselves do we point to our head, no we point to our heart. Let us feel from the inside that reference point, feel our center.

Following the breath is helpful in moving us towards our center. The breath is a link from the outer to the inner because it moves in both worlds. Watching the breath, following the movement of the breath brings our attention and starts focusing it inwardly. We simply observe the breathing. We are not interested in changing the pattern of breath but instead are interested in the observing itself. We want to strengthen the observer and the breath is always available.

We feel our center and resting in this interior space we watch the breath. Incoming and outgoing. Incoming and outgoing. All the while our sense of well-being is increasing because our energy is resting at home. It is self nourishing. It is self healing. It is being in love. It is not love for something or someone; it is love, being in love.

We notice that with this following our attention inwards there is a feeling of energy moving down from the head and into the body cavity, into the torso. We may feel ourselves centered in the heart area or even in the belly but we do notice a movement out of the head. It is through the brain that we project our attention outwards, through the senses including the mind, so when we redirect that energy on to its return journey we feel that the energy moves back out of the head and down into the heart.

It is important to note that we are retracing the steps of the unconscious outer journey that we have made. We made that outer journey perhaps looking for ourselves or perhaps just in the spirit of exploration but then we got distracted. We are now making the same journey but in the opposite direction. This means that at least unconsciously we know the way. We have already traveled the route.

It is in our interiority that we gather our attention. We feel ourselves. We experience Being. It is not the same kind of sensing as when we sense an object in the outer body it is a more diffused sensing mixed with a knowingness. This we can call Being. We know that we are and feel that we are.

It is with this gathered energy, this increased awareness that we are able to begin to witness all that passes before us. Up until this point we had no being with which to observe. We had no one to witness. Now this attention has created the witness. It is because we have moved beyond or below the outer body that we are fully able to be a witness to it. We are now able to observe the workings of the body-mind because we have moved into the inner body. From this vantage point we are able to witness its comings and goings. We are able to watch consciousness emptying itself. It is from here that we allow our unconscious to see the light of day and dissolve into freedom.

Once we come to a knowingness of our being, we come to an individuality, we know ourselves as something quite apart from the outer body-mind. Then the real self-inquiry begins. It is from here that we see that the inner body, the Being is also an object in our awareness and let-go into no-body, no-self.

-purushottama

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