Category: Prem Purushottama

The Nameless One

An ancient story:
Once there was a Master who understood the ways of mind better than most, who understood the myriad ways that his disciples could destroy his teaching after he was gone. He did everything he could to insulate the teaching from distortion and calcification.

Nearing the end of his life, he created a device in order to allow the great battle over his name to play out within the first generation of disciples. One of his last teachings was that the essential nature is – no-name/no-form. He dropped his name completely. But this created problems for those who would continue to publish the books and recordings of his years of talks. So, he allowed himself to be referred to as “The Nameless One.” And soon there was great work in changing all the books from his old name to being authored by “The Nameless One.” Soon his disciples would chant in great fervor, “Hail to ‘The Nameless One.’” From a distance, one could not help but see the irony. Certainly, it was much more difficult the closer one was.

After the Master left the body, the situation slowly began to change. Little by little cracks appeared within the unity of his community. For utilitarian purposes, the organization charged with carrying on the work of publishing his teachings, was forced into the absurd position of copyrighting the name “The Nameless One” in order to preserve the integrity of his talks. Otherwise, anyone would be able to publish whatever they wanted in the name of “The Nameless One.”

And slowly over time, those within the organization began to believe in the actual existence of the name “The Nameless One” which they were trying to protect. They wanted to also trademark “The Nameless One” so that no one would be able to do anything in the name of “The Nameless One” without their permission, all the while failing to see the absurdity of the situation.

Having been schooled in awakening by the Master, the disciples were not ones to dutifully abide by the proclamations of the organization. They now began to argue, question, and challenge the authority to control the use of the name of “The Nameless One.” Within no time there were court cases and great public debate all concerning using the name of “The Nameless One.”

Soon, discussion and debate developed over even the meaning of “The Nameless One.” One camp proclaimed that it meant “the One without a name” and another camp declared that it meant that “there is no name for the One.”

Over time, these divisions became more and more pronounced. There were even personal attacks on the character of each of the camps. And each camp sincerely believed that they were doing what “The Nameless One” would have wanted them to do.

This great battle went on for years without pause until one day without explanation a few of the disciples in their meditation saw the absurdity of the quarrel. And in those moments of insight, the entire conflict just disappeared. Slowly, slowly this awakening began to spread throughout the community, and soon the lawsuits disappeared, the hostility towards each other evaporated, and the members were once again pursuing the realization of their own “Nameless One.”

In the following generations, the divisions never arose again having played out so completely within the first generation of disciples. Oh, what a genius this Master is.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

The Seeing I

Before, there was a me and I was totally identified with this “me.” There was no separation at all. The “me” and I were one and the same. I felt that I was the “me.” There was no experience of I that was not the “me.”

Through meditation a seeing has arisen which is separate from the “me.” Let’s call it the “seeing I.” This “seeing I” can watch the “me,” see its arising, and see its dissolving. There are moments when the “me” is absent and yet the “seeing I” remains. The “me” is seen within this seeing. And yet many times this seeing still gets entangled with the “me” and only the “me” is present. And then a remembering, and the “me” is once again seen by the seeing.

It becomes clear from watching this changing landscape that the “me” is not necessary when the “seeing I” is present. And it also becomes clear that there may come a time when no “me” exists at all and only seeing.

But for now, it is a time for watching all the ins and outs of the “me,” a time for watching all of its comings and goings. And the more there is the seeing of these comings and goings, these ins and outs of the “me,” the more the “seeing I” is present.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

See related post Awakening Before Enlightenment.

 

The Invisible Man

When I was a kid, I used to love the movie The Invisible Man. I must have seen it five or six times, probably even more. I mean the one filmed in black and white, most probably the one from 1933 with Claude Rains.

Not too long ago, I stumbled upon the most amazing discovery. I don’t think I have ever heard or read anyone speaking about this fact. In meditation, I discovered that my body cannot see me, neither my foot nor my hand, not my torso nor even my head. I can see them. I can perceive my body with my eyes closed, but it cannot see me.

I can also see my mind working. I can see thoughts. When I say see I mean perceive. I can see thoughts, but as far as I can tell, they can’t see me. If they can, they must be using some other media because I am tied up looking at them. I can even see my feelings. Emotions show up and I can see them, but I remain unseen by them.

Of course, this makes me want to look a little further, and when I do, I see that it is the same when I perceive what I had considered to be anyone else. When I look at their body, or see their ideas, or even sometimes catch a glimpse of some emotion passing over them, I realize that these things cannot see me. I remain in the background.

It isn’t much of a leap to realize that when I look at my wife Amido I am seeing all of those things, but they are not seeing me either. And it is clear that they also do not see her. So, I too cannot see Amido, and she cannot see me. It’s pretty hard to objectify someone if you can’t even see them.
Wow, I am the invisible man and it seems that you, most likely, are too. But don’t take my word for it. Have a look for yourself.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

Being Aware

While vacuuming the meditation room one day, it occurred to me that I can only Be Awareness by Being Aware. At that moment, my head banged into the doorjamb.

One can only Be Awareness by Being Aware. This means that if we are not being aware, if we are in thought, effectively, we are not being awareness. So, to say that one is always aware is simply conceptual. Mostly, we are unaware.

Rather than seeing awareness as an object and using mind as the subject, we should be seeing mind as an object which can only happen from the space of Awareness as the Ultimate Subject.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

 

Nadabrahma Anew

Osho has created many meditation techniques designed specifically for the modern psyche. Several of them involve very active movement and some of them catharsis. But Nadabrahma is unique among them as it is a quiet meditation using humming and gentle hand movements. It is a favorite with many of Osho’s sannyasins, old and new.

Nadabrahma is based on an old Tibetan technique. The entire meditation is done in a sitting position or if you like lying down for the last segment. Nadabrahma is appropriate for both those who are new to meditation and those who are experienced. For those who are new to meditation it is a beautiful introduction and the technique helps bring the body and mind into harmony and opens the heart thus creating the space in which “meditation happens.” Those already familiar with meditation will find that Nadabrahma presents an opportunity to step out of doing and be the witness. Osho has said “so in Nadabrahma, remember this: let the body and mind be totally together, but remember that you have to become a witness. Get out of them, easily, slowly, from the back door, with no fight, with no struggle.”

Recently the process of introducing Osho’s meditations to those who are unfamiliar has presented the opportunity to rediscover the meditations for myself anew. And this rediscovery of Nadabrahma has shown that this jewel still has secrets to share.

It is best to practice Nadabrahma with the music that was designed specifically to accompany it. It is available as an MP3 download from Amazon. You will also find it here. Below you will find the instructions as well as a link to a video demonstration. Enjoy!

-purushottama

Osho Nadabrahma Meditation

Nadabrahma Meditation lasts for one hour and has three stages. It is a sitting method, in which humming and hand movements create an inner balance, a harmony between mind and body. Suitable for any time of the day, have an empty stomach and remain inactive for at least fifteen minutes afterwards.

First Stage: 30 minutes
Sit in a relaxed position with eyes closed. With lips together, start humming (mouth is closed and so one is not making the sound om, which would be done with an open mouth), loud enough that you can be heard by others. This will create a vibration in your body. Feel yourself to be a hollow tube (like a hollow bamboo) or vessel filled only with the vibrations of the humming. A point will come when the humming continues by itself and you become the listener. There is no special breathing, and you can alter the pitch, and move your body smoothly and slowly, if you feel to.

Second Stage: 15 minutes
This stage is divided into two segments of seven and a half minutes each. For the first part, move the hands, palms upwards, in an outward, circular motion. Starting at the navel, both hands move forward and then divide to make two large circles mirroring each other left and right. The movement should be so slow that at times there will appear to be no movement at all. Feel that you are giving energy outwards to the universe. After seven and a half minutes, the music will change, and you turn your hands palm downwards and start moving them in the opposite direction. Now the hands will come together towards the navel and divide outwards towards the side of the body. Feel that you are taking energy in. As in the first stage, don’t inhibit any soft, slow movements of the rest of your body.

Third Stage: 15 minutes
Sitting or lying down, remain absolutely quiet and still.

Here is a short instructional video.

Osho Speaks on Nadabrahma Meditation

It is a mantra meditation, and mantra is one of the most potential ways. It is very simple yet tremendously effective, because when you chant a mantra, or you chant a sound your body starts vibrating; your brain cells particularly start vibrating.

If rightly done your whole brain becomes tremendously vibrant, and the whole body also. Once the body starts vibrating and your mind is already chanting, they both fall in a tune. A harmony – which is ordinarily never there – between the two. Your mind goes on its way, your body continues on its own. The body goes on eating, the mind goes on thinking. The body goes on walking on the road the mind is moving far away in the stars. They never meet – they both go on separate pathways, and that creates a split.

The basic schizophrenia is created because the body goes in one direction, the mind goes in another direction. And you are the third element – you are neither the body nor the mind, so you are pulled apart by these two. Half of your being is pulled by the body and half of your being is pulled by your mind. So there is great anguish – one feels torn apart.

In a mantra meditation – Nadabrahma or any chanting – this is how the mechanism works: when you start chanting a sound – and any sound will do; even abracadabra – if you start resounding inside, the body starts responding. Sooner or later a moment comes when the body and the mind are both together in one direction for the first time. When body and mind are both together, you are free from the body and the mind – you are not tom apart. Then the third element which you are in reality – call it soul, spirit, ‘atma’, anything – that third element is at ease because it is not being pulled in different directions.

The body and the mind are so much engrossed in chanting that the soul can slip out of them very easily, unobserved, and can become a witness – can stand out and look at the whole game that is going on between the mind and the body. It is such a beautiful rhythm that the mind and body never become aware that the soul has slipped out . . . because they don’t allow so easily, mm? they keep their possession. Nobody wants to lose his possession. The body wants to dominate the soul, the mind wants to dominate the soul. This is a very sly way to get out of their hold. They become drunk with the chanting, and you slip out.

So in Nadabrahma, remember this: let the body and mind be totally together, but remember that you have to become a witness. Get out of them, easily, slowly, from the back door, with no fight, with no struggle. Mm? they are drinking – you get out, and watch from the outside . . . This is the meaning of the English word ‘ecstasy’ – to stand out. Stand out and watch from there… and it is tremendously peaceful. It is silence, it is bliss, it is benediction. […]

Let the body get drunk, let the mind get drunk, let them fall into a deep love-affair with each other, and you slip out of it. Don’t stay there longer – otherwise you will fall asleep. And if one falls asleep, it is not meditation. Meditation means awareness. So remember it!

-Osho

From The Buddha Disease, Chapter 31

Copyright © OSHO International Foundation

You can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

See all 0f Prem’s notes.

Here in This Watching

For those of us who are interested in discovering our real nature, our original face, our one true being, it is indispensable to see the distinction between thinking and watching the mind. We must see the difference between being lost in thought and witnessing the mechanism of the mind. We can see that when we are in thinking, we are not “present,” but when we watch the mind, without getting involved in the particulars of thought, we can feel our very own beingness. The more we recognize this distinction, the more we are drawn back away from thinking and into witnessing.

We do not sit and watch the mind in order to accomplish something but because we recognize that “here” in this watching we are nearer to our self than when we are out chasing dreams. Of course, we continue to forget and find ourselves time and time again lost in space, but each time we return to witnessing, we are breaking the patterns of conditioning, and are becoming more and more familiar with our beingness.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

 

Inspection Required

From where come you
My thoughts
You’re not, you are
Again you’re not

You lead me to your sons and daughters
I have known your ancestors
But on careful inspection
You disappear into silence

Come back and make a stand
But no you fold
Like a nomad’s tent
A shadow hiding

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

 

Yes and Let Go

Meditation is a journey of Yes and Let Go.

We say yes to the body and let go of pain and pleasure.

We say yes to the mind and let go of unhappiness and happiness.

We say yes to the heart and let go of sorrow and joy.

And by letting go of the contents of body, mind and heart we find ourselves in Being.

Being is Bliss. Bliss is uncaused. Being is Love, Love which is unaddressed, Love without an object.

Love is Being.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

Satsang Invocation

May our inner flame illuminate the way

from darkness to light,

from unconsciousness to consciousness,

from becoming to being.

And from the outer body to the inner body to no body,

from the many to the one and beyond.

Om shanti, shanti, shanti.

Listen to Amido reciting the invocation here.

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva.

One Step Back

When I was a kid visiting my grandparents in the summer, I used to sit out on the porch and watch the constant flow of cars passing. Sometimes, I would check out the license plates to see which state they were from. When you focus on each car as it passes, you catch the car in your attention, and follow it until you turn your head to catch the next. But if you have no particular interest in where the cars are from, you can just stay stationary, and watch the flow as a whole. In this way you are not moving the head to follow each individually. It is the same with watching our thoughts. If we have some interest in the individual thoughts, we follow them for a while, and then snap back to catch the next. But if we are not involved with each passing thought, we can witness the movement of the mind as a whole. This way of watching is just one step back.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.