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.

Your Identification Breaks in the Fifth Body, Now You will be the Master – Osho

On which plane does the meditator reach the no-thought state? Are thoughts possible without identifying the consciousness with objects or is identity essential for thought?

The perfect no-thought state is attained in the fifth body but small glimpses begin from the fourth body. Thoughts continue in the fourth body but one begins to observe the gaps between two thoughts. Before the fourth there are thoughts and thoughts and only thoughts; we do not see the gap between the thoughts. In the fourth the intervals begin to appear and the emphasis changes. If you have observed gestalt images you will be able to understand this. Suppose there is a picture of a flight of steps: it can be so drawn that if you look attentively you will observe the steps going up; then if you look again you will see the steps coming down. But the most interesting part is that you cannot observe the steps going up and down simultaneously. You can see only one of the two. When you observe the second picture the first picture will have vanished.

We can make a picture in which two faces can be seen facing each other, complete with nose, eyes and beard. First it will appear as if two men are facing each other. Now paint the faces black leaving the intervening space white. Now you will say that there is a flower pot in this intervening space, and the nose and eyes become the outlines of the pot. You will not be able to see the pot and the two faces at one time. When you see the two faces the pot will not be seen; when the pot is observed the faces will vanish. No matter how hard you try to see them all together the gestalt will change its emphasis. When your emphasis shifts to the faces the pot will vanish; when the emphasis is on the pot the faces will vanish.

Up to the third body the gestalt of our mind has its emphasis on thought. Rama comes, so Rama is visible and his coming is visible. The empty space between Rama and his coming, or the empty space before Rama’s coming and after Rama’s going, is not visible to us. The emphasis is on Rama’s coming; the intervening space is not observed. The change starts from the fourth body. All of a sudden it will strike you that Rama’s coming is no longer very important. When Rama was not coming there was the empty space; when Rama has gone there is the empty space. The empty space begins to come within the focus of your mind: faces disappear; the pot becomes visible. And when your attention is on the empty space you cannot think.

You can do only one of the following two things: as long as you see thoughts you will think, but when you see the empty space you will be empty within. However, this will keep alternating in the fourth body. Sometimes you will see the two faces and sometimes the pot: that is, sometimes you will see thoughts and sometimes the gap. Silence will come and so will thoughts.

The difference between silence and emptiness is only this: silence means thoughts have not yet ended, but the emphasis is changed. The consciousness has shifted from thought and takes pleasure in silence, but thought still remains. It is only that the consciousness has shifted: the attention has shifted from thoughts. Then the attention is on silence. But thought returns sometimes – and when it manages to draw your attention, again silence is lost and thought begins.

In the last moments of the fourth body the mind will keep alternating between the two. On the fifth plane all thoughts will be lost and only silence will remain. This is not the ultimate silence, because this silence exists in comparison to thought and speech. Silence means not speaking; emptiness means a state where there is neither silence nor speech. Neither the faces remain nor the flower pot; only the blank paper. Now if you are asked whether the faces are there or the flower pot, you will say neither.

The state of no-thought occurs in its totality in the fifth body. At the fourth we get glimpses of this state; it will be observed off and on between two thoughts. At the fifth the no-thought state will become evident and thoughts will disappear.

Now the second part of your question is, “Is identification necessary for the formation of thoughts, or can thoughts occur without any identification?” Up to the third body identification and thought come simultaneously. There is your identification and there is the coming of thought: there is no interval between the two. Your thoughts and you are one – not two. Now when you are angry it is wrong to say that you are angry. It would be more correct to say that you have become anger, because in order to be angry it should also be possible for you not to be angry.

For instance, I say, “I am moving my hand.” Then suppose you say, “Now stop your hand,” and I say, “That is not possible; the hands keep moving” – then you may well question what I mean when I say, “I am moving my hand.” I should say, “The hand is moving,” because if I am moving the hand I should be able to stop it. If I cannot stop my hand I cannot claim to be its owner. It has no meaning. Because you cannot stop your thoughts, your identification with them is complete up to the third body. Up to there you are thought.

So up to the third body, by hitting someone’s thoughts we are hitting the person himself. If you tell such a person, “What you say is wrong,” he will never feel that what he says is wrong; he will feel he is wrong. Quarrels and fights take place not because of a statement but because of the ‘I’ – because there is complete identification. To attack your thoughts is to attack you. Even if you say, “It is all right if you do not agree with my way of thinking,” within you will feel that you have been opposed. Many times it happens that the idea in question is left aside and we begin to fight for it merely because we put forth the view and not for any other reason. You support it merely because you have put it forth as your viewpoint – because you have declared it as your scripture, your principle, your argument.

Until the third body there is no distance between you and your thoughts. You are the thought. In the fourth wavering begins. You will begin to get glimpses of the fact that you are something apart and your thoughts are something apart. But so far you are unable to stop your thoughts, because deep within the roots the association still exists. Above on the branches you feel the difference. You sit on one branch and the thoughts on the other and you see they are not you. But deep within you and thoughts are one. Therefore, it seems that thoughts are separate, and it also seems that if my association with them is broken thoughts will stop. But they do not stop. At some deeper level the association with thoughts will continue.

Changes begin to take place on the fourth plane. You begin to get a vague notion of thoughts being different and you being different. You still cannot proclaim this, however, and the thought process is still mechanical. You cannot stop your thoughts, nor can you bring them about. If I can say to you, “Stop anger and show that you are the master,” it can also be said, “Bring about anger and prove that you are the master.” You will ask, “How can this be done? We cannot bring about anger.” The moment you can you are its master. Then you can stop it at any moment. When you are the master the process of bringing on anger and stopping it are both in your hands. If you can bring on anger you can stop it also.

It is also interesting to note that stopping it is a little difficult, but bringing it on is easier. So if you want to be the master first begin by bringing on anger, because this is easier. In the situation of bringing it on you are tranquil, but in the situation of having to stop it you are already angry and so you are not even aware of yourself. Then how will you stop it? Therefore, it is always easier to start the experiment by bringing on anger rather than by stopping it. For instance, you begin to laugh but then you find that you cannot stop laughing; it is difficult. But if you are not laughing and you want to bring on laughter you can do it in a minute or two. Then you will know the secret of laughter – from where it comes and how – and then you will know the secret of stopping it also, and it can be stopped.

At the fourth plane you will begin to see that you are separate and thoughts are separate; that you are not your thoughts. Therefore, whenever the no-thought state occurs – as I said before – the witness also comes, and wherever there are thoughts the witness will be lost. In the intervals between thoughts – that is, in the gaps between thoughts – you will realize your separate identity from the thoughts. Then there is no association between you and the thoughts. But even then you will be a helpless observer. You will not be able to do much, though all efforts are to be made in the fourth body only.

So I have defined two possibilities of the fourth body – one that is natural and the other that is obtained through meditations. You will be alternating between these two. The first possibility is thought and the second is understanding. The moment you attain the second potential of the fourth body – vivek, or understanding – the fourth body will drop as well as the identification of consciousness with mind. When you attain the fifth body two things will drop: the fourth body and this identification.

In the fifth body you can bring on thoughts or not bring them on, as you wish. For the first time thoughts will be a means and will not depend on identification. If you wish to bring on anger you can bring on anger; if you wish to bring on love you can do so. If you do not wish to bring on anything you are at liberty not to do so. If you wish to stop anger that is half-formed you can order it to stop. Whatever thought you want to bring will come to you, and that which you do not wish to bring will not have any power to invade your mind.

There are many such instances in the life of Gurdjieff. People considered him a peculiar man. If two people were sitting before him, he would look toward one with the utmost anger and toward the other with the utmost love. So quickly would he change his expression that the two would carry away different reports about him. Though both had met him together, one would say, “He looks like a dangerous man,” while the other would say, “How full of love he is.” This is very easy on the fifth plane. Gurdjieff was beyond the understanding of people around him. He could instantly bring any kind of expression to his face. There was no difficulty for him in this, but there was difficulty for others.

The reason behind this is that in the fifth body you are the master of yourself; you can bring about any feeling you please. Then anger, love, hatred, forgiveness, all your thoughts, become mere play things; therefore, you can relax when you please. To relax after play is very easy but to relax from life is difficult. If I am only playing at anger I will not sit in anger after you leave the room.

If I am playing the game of talking I will no longer be talking after you go. But if talking is my life-breath, then I shall keep on talking even after you leave. Even if nobody listens, I will listen. I will keep on talking because that is my very life; it is not a play after which I can relax. It is my very life, it has taken hold of me. So such a man will talk even at night. In dreams also he will gather a crowd and speak. In dreams also he will quarrel, he will fight and do all that he has been doing in the daytime. He will keep doing this all the twenty-four hours, because that is his life; that is his very existence.

Your identification breaks in the fifth body. Then for the first time you are at peace, you are empty, by your own free will. But when the need arises you think also. So in the fifth body, for the first time you will be putting your power of thinking to use. It would be better to say that before the fifth body thoughts make use of you; after the fifth you make use of thoughts. Before that it is not correct to say, “I think.” In the fifth body you also come to know that your thoughts are not your own: thoughts of people around you also enter your mind. However, you are not even aware that the thoughts you think to be your own could be someone else’s.

A Hitler is born and the whole of Germany is permeated with his thoughts – but each German feels it to be his own thought. A very dynamic person diffuses his thoughts into the minds of others and they become echoes of the same. This dynamism is as serious as it is deep.

For example, it is two thousand years since Jesus died. The thought waves that he left in the world still grasp the minds of Christians who think that these are their own thoughts. The same is the case with Mahavira, Buddha, Krishna and others. Any kind of dynamic person’s thoughts, whether they are of a good person or an evil one, can catch the hold of the human mind.  The hold of Tamerlane and Genghis Khan upon our minds has not yet been released, nor has the hold of Krishna and Rama. Their thought waves move forever around us, and you are able to catch those thought waves that are conducive to your particular state of mind.

It always happens that a man who is very good in the morning becomes evil by noon. In the morning he moves in the waves of Rama; in the afternoon he may be caught by the waves of Genghis Khan. Receptivity and time cause the difference. The beggar always comes to beg in the morning, because the effect of evil vibrations is at the minimum at the time of the rising sun. As the day progresses and as the sun gets tired of its long journey in the skies the influence gains strength, so the beggar has no hope of charity from others in the evening. If a beggar asks a man early in the morning to give two rupees he will not be able to refuse right away; as the day progresses it is more difficult to say yes to the beggar. By evening the man is tired with the day’s work so now he is fully prepared to refuse. The condition of his mind is quite different now; so also is the entire atmosphere of his surroundings. So the thoughts we feel to be our own also do not belong to us.

This you will experience only in the fifth body, and you will be surprised to see the way thoughts come and go. The thought comes, then it goes; it catches hold of you, then it leaves you alone. There are a thousand kinds of thoughts – and very contradictory ones too; therefore, there is confusion in our minds. Every single person is confused. If thoughts were entirely yours there would be no question of confusion. Your one hand catches hold of Genghis Khan and the other catches hold of Krishna, so there is bound to be confusion. Both of these sets of thought waves lie in wait for you, and as soon as you show your readiness they enter within. They are present all around you.

All this you will come to know when your identification with thoughts breaks completely. The biggest change will be that until this time you will have thoughts, but now you will have thinking. There is a difference between the two. Thoughts are atomic: they come and go and they are always alien. To say that thoughts are always alien is quite correct. Thinking is ours, but thoughts are alien. This thinking will start within you after the fifth body. Then you will be able to think; you will no longer be merely collecting the thoughts of others. Therefore, the thinking of the fifth body is never a burden upon you, because it is your own. This thinking that is born in the fifth body may be called wisdom or understanding or whatever you like to call it.

At the fifth plane you have your own intuition, your own understanding, your own intelligence. At the fifth the influence of all outside thoughts will end, and in this sense you will be the master of yourself; you will attain your being; you will become your self. Now you will have your own thoughts, your own power of thinking, your own eyes and your own vision. After this only what you wish will come to you; what you do not wish will never come near you. You can think just what you want to think; other thoughts cannot invade you. Now you will be the master. Here the question of identification does not arise.

In the sixth body thinking is also not required. Thoughts are necessary up to the fourth body; thinking and wisdom are necessary in the fifth. On the sixth plane even these end, because there they are not required at all. You become cosmic; you become one with the Brahman. Now there is no other.

In fact, all thoughts are always related to the other. The thoughts before the fourth body are unconscious links with others. The thoughts of the fifth body are conscious links but they are still related to others. After all, why are thoughts necessary? They are required only to establish a relationship with others. Until the fourth they are unconscious links; at the fifth they are conscious links. But at the sixth no “other” remains for establishing links. All relatedness is finished; only the cosmic remains. I and thou are now one. Now there is no place, no reason for thought to exist.

The sixth is the Brahman – the cosmic reality, where there are no thoughts. In the Brahman there are no thoughts; therefore, it can be said that in the Brahman there is knowing. Actually, the thoughts which exist up to the fourth body are unconscious thoughts; they contain a deep ignorance. It shows that we need thoughts to fight with this self-ignorance. At the fifth there is knowing of the self within, but we are still ignorant about that which is other to us; the other is still there for us. Therefore, there is the need to think in the fifth body. At the sixth there is no inside or outside, there is no I or thou, there is no this or that. Now there is no distance to justify thoughts. Now what is, is. Therefore, at the sixth there is only knowing, not thoughts.

At the seventh knowing also does not exist, because he who knew is no more and that which could be known is no more. So even knowing is not on the seventh plane. The seventh plane is not knowing-less, but beyond knowing. If you like you can call it a state of ignorance also. That is why it is always the case that a man of ultimate consciousness and an absolutely ignorant person seem identical – because their behavior is often similar. This is why there is always a great similarity between a small child and an old man who has attained enlightenment: they are not actually the same but superficially they seem alike. Sometimes an enlightened sage acts in a childlike way; sometimes in the behavior of a child we get a glimpse of saintliness. Sometimes an enlightened one looks like an absolutely ignorant person, an absolute fool, and it would seem that no one could be as foolish as he. But the sage has gone beyond knowledge and the child is still below knowledge. The similarity lies in the fact that they both are outside of knowledge.

-Osho

From In Search of the Miraculous, Discourse #20, Q3

Copyright© OSHO International Foundation

Related post: Mysteries of the Seven Bodies

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

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What is Freedom – Anand Amido

Krishnamurti inspires a person to tackle human challenges personally, not to accept what either he has said on the topic or how your society defines such concepts. For Krishnamurti such questions burn and he encourages everyone to examine from every which side such questions as they emerge. No one has the answer for all because there really is no such thing as an answer.  There is only living the question and in so doing, one can live that which emerges in immediacy from a place beyond, before, encompassing the mechanical mind.

To begin with, I think of freedom as being able to do what I want to do!  This, of course, presupposes that I know what I want to do!  I experience disappointment, resistance, resentment, smoldering anger even, when I am thwarted from following my desires.  So what really is going on?  Someone wants me to go somewhere with him/her.  I don’t really want to; I am engaged in some other activity.  It is the person I love.  I want them to be happy.  I agree to go but have to monitor the underlying feelings!  I am not going cleanly, freshly, with joy!

So I look and look at all the thoughts and emotions that emerge and cause the pot to simmer ceaselessly.  I look some more.  Bubble, bubble, toil, and trouble!  Distractions occur but I return to the topic.  The question changes.  What is preventing me from living a fresh life filled with joy?  What am I hanging onto and why am I hanging onto it?  The idea that I wanted to do this rather than that?  What is that all about?  When my gaze becomes steady, looking within, sustained, something changes and nothing changes.  All contradictions die in the pool of now, the soundless, I am no longer identified with my small petty mind, my casual desires that pull me from all directions and really are not the avenue to joy but truly the road to hell!  In the steady silence there is no space for choice.  Love pervades that vibrant energetic nothingness and out of there right action, choiceless awareness.

Is this my own experience I wonder or do I simply have a geometric understanding from reading the books of those who live in such grace?  I can only say that once in a while grace descends or expands, or overwhelms.  Love fills the heart and I am home.

-Anand Amido

This post is from Amido’s blogsite.

Seeking What is True – J. Krishnamurti

I think there is a way of life in which there is not this process of reformation breeding further misery, and that way may be called religious. The truly religious person is not concerned with reform, he is not concerned with merely producing a change in the social order; on the contrary, he is seeking what is true, and that very search has a transforming effect on society. That is why education must be principally concerned with helping the student to seek out truth or God, and not merely preparing him to fit into the pattern of a given society.

I think it is very important to understand this while we are young; because, as we grow older and begin to set aside our little amusements and distractions, our sexual appetites and petty ambitions, we become more keenly aware of the immense problems confronting the world, and then we want to do something about them, we want to bring about some kind of amelioration.  But unless we are deeply religious we shall only create more confusion, further misery; and religion has nothing to do with priests, churches, dogmas, or organized beliefs.  These things are not religion at all, they are merely social conveniences to hold us within a particular pattern of thought and action; they are the means of exploiting our credulity, hope and fear.  Religion is the seeking out of what is truth, what is God, and this search requires enormous energy, wide intelligence, subtle thinking.  It is in this very seeking of the immeasurable that there is right social action, not in the so-called reformation of a particular society.

To find out what is truth there must be great love and a deep awareness of man’s relationship to all things—which means that one is not concerned with one’s own progress and achievements.  The search for truth is true religion, and the man who is seeking truth is the only religious man.  Such a man, because of his love, is outside of society, and his action upon society is therefore entirely different from that of the man who is in society and concerned with its reformation.  The reformer can never create a new culture.  What is necessary is the search of the truly religious man, for this very search brings about its own culture and it is our only hope.  You see, the search for truth gives an explosive creativeness to the mind, which is true revolution, because in this search the mind is uncontaminated by the edicts and sanctions of society.  Being free of all that, the religious man is able to find out what is true; and it is the discovery of what is true from moment to moment that creates a new culture.

-J. Krishnamurti

From Think on These Things, Chapter 27

 

My Belly has Become My Best Friend – Osho

Eleven years ago, when I first sat in front of you, I was so overwhelmed by your energy, by your love, by you, that I could do nothing but cry and bow down to your feet in silent expression; and yet I felt very much understood by you. At that time you told me to keep my energy inside and bring it to my hara. Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings. In all this time tears and laughter of joy and gratitude for being able to spend this life with you have kept back most of my words. My beloved master, I feel that behind this small suggestion of yours lies more than I can imagine Would you please say something more about the hara, and guide me further?

Deva Radhika, hara is the center from where a life leaves the body. It is the center of death. The word hara is Japanese; that’s why in Japan, suicide is called hara-kiri. The center is just two inches below the navel. It is very important, and almost everybody in the world has felt it. But only in Japan have they gone deeper into its implications. Even the people in India, who had worked tremendously hard on centers, had not considered the hara. The reason for their missing it was because they had never considered death to be of any significance. Your soul never dies, so why bother about a center that functions only as a door for energies to get out, and to enter into another body? They worked from sex, which is the life center. They have worked on seven centers, but the hara is not even mentioned in any Indian scriptures.

The people who worked hardest on the centers for thousands of years have not mentioned the hara, and this cannot be just a coincidence. The reason was that they never took death seriously. These seven centers are life centers, and each center is of a higher life. The seventh is the highest center of life, when you are almost a god.

The hara is very close to the sex center. If you don’t rise towards higher centers, towards the seventh center which is in your head, and if you remain for your whole life at the sex center, then just by the side of the sex center is the hara, and when then life will end, the hara will be the center from where your life will move out of the body.

Why have I told Radhika this? She was very energetic, but not aware of any higher centers; her whole energy was at the sex center, and she was overflowing. Energy overflowing at the sex center is dangerous, because it can start releasing from the hara.

And if it starts releasing from the hara, then to take it upwards becomes more difficult. So I had told her to keep her energy in, and not to be so expressive: Hold it in! I simply wanted the hara center, which was opening and which could have been very dangerous, to be completely closed.

She followed it, and she has become a totally different person. Now when I see her, I cannot believe the expressiveness that I had seen at first. Now she is more centered, and her energy is moving in the right direction of the higher centers. It is almost at the fourth center, which is the center of love and which is a very balancing center. There are three centers below it, and three centers above it.

Once a person is at the center of love, there is very rarely a possibility for him to fall back down, because he has tasted something of the heights. Now valleys will be very dark, ugly; he has seen sunlit peaks, not very high, but still high; now his whole desire will be….

And that is the trouble with all lovers: they want more love, because they don’t understand that the real desire is not for more love, but for something more than love.

Their language ends with love; they don’t know any way that is higher than love, and love does not satisfy. On the contrary, the more you love the more thirsty you become.

At the fourth center of love, one feels a tremendous satisfaction only when energy starts moving to the fifth center. The fifth center is in your throat, and the sixth center is your third eye. The seventh center, the sahastrara, is on the top of your head. All these centers have different expressions and different experiences.

When love moves to the fifth center then whatever talents you have, any creative dimension, is possible for you. This is the center of creativity. It is not only for songs, not only for music; it is for all creativity.

Hindu mythology has a beautiful story. It is a myth, but the story is beautiful, and particularly for explaining to you the fifth center. Indian mythology says that there is a constant struggle between evil forces and good forces. They both discovered that if they made a certain search in the ocean they could find nectar, and that whoever drank it would become immortal. So they all tried to find it.

But as life balances everywhere, there too…. Before they found the nectar they found poison which was hiding the nectar underneath it. Nobody was ready to test it; even the very sight of it created sickness. One of them thought that the first hippie of the world, perhaps might be willing — he was the god Shiva. So they asked Shiva, “You test it.” He said, “Okay.”

He not only tested it, he drank it all, and it was pure poison. He kept it just in his neck, at the fifth center. The fifth center is the creative center. It became completely poisoned, and Shiva became the god of destruction. So Hindus have three gods: Brahma who creates the world, Vishnu who sustains the world, and Shiva who destroys the world. His destructiveness came from his creative center being poisoned. And the poison was so great that it cannot be a small destruction; he can only destroy the whole of existence.

When Vishnu is tired of maintaining it, Shiva destroys it. By that time Brahma has forgotten — millions of years have passed since he created the world; he again starts creating it — just an old routine! Brahma is the creator god, but in the whole of India there is only one temple devoted to Brahma, because who cares about him? He has done his work; it is futile to say anything to him. Vishnu has millions of temples, because he is the sustainer god. Krishna and Rama are all incarnations of Vishnu.

But nobody can compete with Shiva. Shiva has more shrines to him than anybody else.

He is a hippie, so he does not need very great temples or anything — just anywhere, under any tree. Just put a round stone, oval shape, and he does not ask much — a few leaves, not even flowers. A few leaves you can drop there, a few drops of water on his head, just to keep him cool… so people have created devices; they just hang a small pot on top of his head with a small drip, drip, drip. It keeps him cool, so he does not get annoyed with anybody and destroy the world.

Everybody is afraid of him, so naturally he has many more worshipers, many more temples, and many more shrines. In every small village you will find at least a dozen Shiva shrines, because they cost nothing; any poor man can afford it. And he has to be concerned about it because Shiva can destroy. Keep him satisfied! And he does not ask much; just keep his head cool. Flowers are costly, but any two leaves and his worship is finished.

Shiva became the destroyer of the world because his fifth center had accumulated the whole poison of existence in it. It is our creative center, that’s why lovers have a certain tendency to creativity. When you fall in love, you suddenly feel like creating something—it is very close. If you are guided rightly, your love can become your great creative act.

It can make you a poet, it can make you a painter, it can make you a dancer, it can make you reach to the stars in any dimension.

The sixth center which we call the third eye is between the two eyes. This gives you a clarity, a vision of all your past lives, and of all the future possibilities. Once your energy has reached your third eye, then you are so close to enlightenment that something of enlightenment starts showing. It radiates from the man of the third eye, and he starts feeling a pull towards the seventh center.

Because of these seven centers, India never bothered about hara. Hara is not in the line; it is just by the side of the sex center. The sex center is the life center, and hara is the death center. Too much excitement, too much un-centeredness, too much throwing your energy all over the place is dangerous, because it takes your energy towards the hara. And once the route is created, it becomes more difficult to move it upwards. Hara is equally parallel to the sex center, so the energy can move very easily.

It was a great discovery by the Japanese: they found that there was no need to cut your head off, or shoot your brains out to kill — they are all unnecessarily painful; just a small knife forced exactly at the hara center, and without any pain, life disappears. Just make the center open and life disappears, as if the flower opens and the fragrance disappears.

The hara should be kept closed. That’s why, Radhika, I had told you to be more centered, to keep your feelings inside, and to bring it to your hara. “Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings.”

If you can keep your hara consciously controlling your energies, it does not allow them to go out. You start feeling a tremendous gravity, a stability, a centeredness, which is a basic necessity for the energy to move upwards.

You are asking, “I feel that behind this small suggestion of yours lies more than I can imagine.” Certainly, there is much more….

A Pole is walking down the street, and passes a hardware store advertising the sale of a chain saw that is capable of cutting seven hundred trees in seven hours. The Pole thinks that it is a great deal and decides to buy one.

The next day he comes back with the saw, and complains to the salesman, “The thing did not come close to chopping down the seven hundred trees that the ad said it would.”

“Well,” said the salesman, “let us test it out back.” Finding a log, the salesman pulls the starter cord, and the saw makes a great roaring sound.

“What is that noise?” asked the Pole.

So he must have been cutting by hand and it was an electric saw!

Radhika, your hara center has so much energy that, if it is rightly directed, enlightenment is not a faraway place.

So these two are my suggestions: keep yourself as much centered as possible. Don’t get moved by small things — somebody is angry, somebody insults you, and you think about it for hours. Your whole night is disturbed because somebody said something…. If the hara can hold more energy, then naturally that much more energy starts rising upwards.

There is only a certain capacity in the hara, and every energy that moves upwards moves through the hara; but the hara should just be closed.

So one thing is that the hara should be closed. The second thing is that you should always work for higher centers. For example, if you feel angry too often you should meditate more on anger, so that anger disappears and its energy becomes compassion. If you are a man who hates everything, then you should concentrate on hate; meditate on hate, and the same energy becomes love.

Go on moving upwards, think always of higher ladders, so that you can reach to the highest point of your being. And there should be no leakage from the hara center. India has been too concerned about sex for the same reason: sex can also take your energy outside. It takes… but at least sex is the center of life. Even if it takes energy out, it will bring energy somewhere else, life will go on flowing.

But hara is a death center. Energy should not be allowed through the hara. A person whose energy starts through hara you can very easily detect. For example, there are people with whom you will feel suffocated, with whom you will feel as if they are sucking your energy. You will find that, after they are gone, you feel at ease and relaxed, although they were not doing anything wrong to you.

You will find just the opposite kind of people also, whose meeting you makes you joyful, healthier. If you were sad, your sadness disappears; if you were angry, your anger disappears. These are the people whose energy is moving to higher centers. Their energy affects your energy. We are affecting each other continually. And the man who is conscious, chooses friends and company which raises his energy higher.

One point is very clear. There are people who suck you, avoid them! It is better to be clear about it, say goodbye to them. There is no need to suffer, because they are dangerous; they can open your hara too. Their hara is open, that’s why they create such a sucking feeling in you.

Psychology has not taken note of it yet, but it is of great importance that psychologically sick people should not be put together. And that is what is being done all over the world.

Psychologically sick people are put into psychiatric institutes together. They are already psychologically sick, and you are putting them in a company which will drag their energy even lower.

Even the doctors who work with psychologically sick people have given enough indication of it. More psychoanalysts commit suicide than any other profession, more psychoanalysts go mad than any other profession. And every psychoanalyst once in a while needs to be treated by some other psychoanalyst. What happens to these poor people? Surrounded by psychologically sick people, they are continually sucked, and they don’t have any idea how to close their haras.

There are methods, techniques to close the hara, just as there are methods for meditation, to move the energy upwards. The best and simplest method is: try to remain as centered in your life as possible. People cannot even sit silently, they will be changing their position. They cannot lie down silently, the whole night they will be turning and tossing. This is just unrest, a deep restlessness in their souls.

One should learn restfulness. And in these small things, the hara stays closed. Particularly psychologists should be trained. Also, psychologically sick people should not be put together.

In the East, particularly in Japan in Zen monasteries, where they have become aware of the hara center, there are no psychologists as such. But in Zen monasteries there are small cottages, far away from the main campus where Zen people live, but in the same forest or in the same mountain area. And if somebody who is psychologically sick is brought to them, he is given a cabin there and he is told to relax, rest, enjoy, move around in the forest — but not to talk. Anyway there is nobody to talk to! Only once a day a man comes to give food; he is not allowed to talk to that man either, and even if he talks, the man will not answer. So his whole energy is completely controlled. He cannot even talk; he cannot meet anybody.

You will be surprised to know that what psychoanalysis cannot do in years is done in three weeks. In three weeks’ time the person is as healthy as normal people are. And nothing has been done — no technique, nothing. He has just been left alone so he cannot talk. He has been left alone so he can rest and be himself. He is not expected to fulfill somebody else’s expectations.

Radhika, you have done well. Just continue whatever you are doing, accumulating your energy in yourself. The accumulation of energy automatically makes it go higher. And as it reaches higher you will feel more peaceful, more loving, more joyful, more sharing, more compassionate, more creative.

The day is not far away when you will feel full of light, and the feeling of coming back home.

-Osho

From The Golden Future, Chapter Three

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or 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.

Like a Great Surprise – Osho

It all seems so simple – I just can’t understand it. I keep grasping at it and it eludes me, a music that can almost be smelt, a taste that can almost be felt.

Sometimes I am on the very threshold; other times it’s not in a million years, not for me.

Krishna Prabhu, it is simple, hence it is impossible to understand it. If it was complex, understanding would be possible. Only a complex thing can be understood, because a complex thing can be analyzed, divided, broken into parts. A simple thing is indivisible; you cannot analyze it, you cannot dissect it. It is simply there; it is impossible to understand it.

That’s why all that is simple eludes knowledge. God is simple, that’s why science cannot know him. Love is simple, that’s why science can have no idea what it is. Whenever you come across a simple thing you have to drop the effort to understand it; only then can you understand it. A totally new kind of understanding will be needed – an understanding of the heart, which does not analyze, which does not dissect.

See: science dissects, analyzes, divides. It goes on trying to find the smaller and the smaller part – it reaches to the atom, to the electron, and it goes on dividing. It will never know about the whole, it will know only about the parts. And once it comes against a part which cannot be divided, again it is elusive.

Now, science knows nothing about the electrons yet, because they can’t be divided yet. Once you divide them you will know – you will know how they are composed, of what they are composed. But then again you are facing something else – the new division – and that eludes knowledge.

Religion moves in a totally different way. It does not go to the part, it goes to the whole. ‘God’ means the whole – the undivided whole, the totality of all. How can you understand God? In the very effort to understand, you have become separate from it; God is no more total. The one who is trying to understand is separate – division has started, you are on the way to science. The known and the knower have become separate; the first division has happened. Now it is a process ad infinitum.

God can be known only if you remain in an undivided relatedness with the whole. You don’t become a knower, you don’t become an observer. You don’t stand out of it – you can’t. You ARE in it, you ARE it – how can you know it? You can BE it! And that is a totally different kind of knowing, a different kind of understanding – the understanding that arises out of being.

You cannot know love from the outside, but you can be love – and then you will know. But that knowing will not be part of your head. The head will still remain ignorant; you will know, but you will not be able to translate it into the language that the head can understand.

You ask me: It all seems so simple

Not that it seems simple, it is simple! But you have been taught again and again that if something is simple you will be able to understand it immediately. That is absolute nonsense. The simple is impossible to understand. The simple is elusive; there is no meeting between the effort to understand and between that which is simple. Either the simple has to be denied… If you say that it doesn’t exist then you are okay, then the problem has been dropped.

That’s what science has been doing: “There is no God, there is no soul, there is no love.” Deny all those simple things, then you can at least have your peace of mind; there is nothing left which haunts you. Science denies God just in self-defense – otherwise God stands there like an impossible problem. And the scientist cannot become a knower if even God has not been understood. And God cannot be understood. The simple way is: say that there is no God, so there is no question of understanding. Then you are at ease.

Religion says: God is, only God is. In fact to say ‘God is’ is repetitive, because God means is-ness. All that is, is God; God is not a separate entity. This is-ness, just this, is God. How can you understand it? You have to drop understanding, you have to become ignorant. If you approach God with your knowledge, knowledgeability, you will go on missing. You have to drop all your knowledge. You have to allow your scriptures to disappear, your doctrines to depart; say goodbye to them, and forever.

And suddenly, the moment you are in a state of no-knowledge, that is the state of meditation – the state of no-knowledge, the state of innocence.

Blessed are the ignorant. Why? Because only they can know. Jesus goes on saying to his disciples, “Unless you are like small children you will not enter into my kingdom of God.” Why small children? Innocent, ignorant, non-knowledgeable. Carrying nothing in the mind, just empty, with no ideas, no thoughts to project – not in any way trying to understand.

Innocence gives you wonder, creates awe. You simply feel a great Aha! like a tidal wave arising in your being. Body, mind, soul, all are involved in this Aha! All has stopped. You are there – not as a knower, you are dissolved as a knower. And then the knowing happens, because then the being happens. Then you are in tune with the whole.

That harmony, that rhythm, that togetherness with the whole, is what religion calls understanding. You are not to be an observer – in fact you are not to be at all. Then the simple is understood. And the simple is great, and the simple has splendour.

You say: It all seems so simple – I just can’t understand it.

True. You can’t, nobody can. Drop the effort – that effort will tire you. And when one becomes too tired doing something impossible, one starts denying it. If you cannot know, you cannot know, you cannot know… a moment comes when it is too much to tolerate it. The question becomes heavy on your heart. For sheer self-defense you start saying, “It is not there. If it was there then I would have understood it. Because I cannot understand it, it cannot be there. It is. pseudo-puzzle. God is not there – a created problem.”

Then you can rest. You can go back to sleep, you can walk again, you can again live your mediocre life. It is the cowards who deny God – cowards because they cannot gather courage to be ignorant enough to know the simple.

I have heard:

The farmer had just returned from a drive in his carriage. His dog, who had been running alongside, threw himself on the grass, his sides heaving with his heavy panting. “It is not the road that tires him,” explained the farmer, “but his zig-zagging. We have ridden for about five miles, but the dog has covered twenty-five miles. There was not a cat he did not chase, not a dog he did not bark at, not a driveway he did not investigate. Straight travelling did not tire him, only the zig-zagging did.”

Philosophy is zig-zagging. Religion is straight.

Jesus says, “My way is straight and narrow.” Religion is the shortest possible way between two points – between the knower and the known, the shortest possible way. It joins the knower and the known directly, without any zig-zagging. Philosophy zig-zags, and zig-zags so much that finally it loses all track of the goal.

What is the shortest distance between two points? Love is the shortest distance between two points – two alive points, two beings, two existences. Love is the shortest distance, knowledge the longest.

And that’s why religion has a totally different dimension in relating to existence. Those who have become accustomed to zig-zagging – analyzing, interpreting, philosophizing – they will go on chasing every cat, every dog, they will go on exploring every driveway, and they will be tiring themselves and reaching nowhere. They don’t have any sense of direction.

The simple man, the innocent man, simply goes straight.

And Jesus also says, “The way is straight and narrow.” Why narrow? It is so narrow that it cannot contain your ego. Only you can go – but you will have to leave your ego outside, outside the door. It is so narrow, two persons cannot walk together. You cannot take your child with you, you cannot take your aging mother with you, you cannot take your beloved with you.

Even a Buddha cannot take you with him. Buddhas only point the way – because two persons cannot walk on it, it is so narrow. One has to go alone: the flight of the alone to the alone. And so alone that not even your ego is with you, and so alone that not even your mind is with you, and so utterly alone that not even your self is with you.

You go into it as absolute silence, as a disappearing person, as an appearing presence.

It all seems so simple – I just can’t understand it. I keep grasping at it and it eludes me…

That’s why it eludes you. Not that it is elusive; that is not its nature. It appears to elude you, Krishna Prabhu, because you are trying to grasp it. You create the elusiveness in it by your grasping.

There are things which cannot be grasped. You cannot grasp the sky in your hand – or can you? You cannot grasp it in your fist; if you try you will miss. The more the fist becomes strong, closed, the less sky it will have in it. Open the fist and you have the whole sky available.

But mind is very much a miser, a hoarder. It always hoards; it immediately closes up on things. If you know something you immediately close up on it, you immediately reduce it to knowledge. That’s why knowing is constantly being reduced to knowledge – and the moment you reduce knowing to knowledge you have killed it. Then you have only a dead bird in your hands – it cannot fly into the sky; then you will never see it again on its wings.

Knowing is alive, a bird on the wing. Knowledge is a killed bird – it is in your hands, but you can only have the dead body. The soul has flown, and that was the real thing, the essential thing. You have missed the real and you are hoarding the unreal. But that’s our way, that’s what we do with everything. Knowing is immediately reduced to knowledge.

Leave your knowing as knowing! Existence consists not of nouns but of verbs. All nouns are false: no noun is true, can be true. There is no tree, there are only treeing phenomena. There is no river, only riverings.

When you say, “This is a man,” what are you saying? You are reducing a verb to a noun – because the man is growing! It is a growth, it is a process. It is not the same even for two seconds, it is a flow.

You say, “This is my friend” – but the time that you take in saying “This is my friend” may be enough to turn him into your enemy. You say ‘love’? There is no love, only loving. See life and you will be surprised: there is no life, only living.

Reduce all nouns to verbs and you will have a far clearer perspective of life. But no verb can be grasped. Nouns can be grasped; because of the miserly mind, man lives through nouns and has forgotten verbs.

And this miserliness penetrates into everything you do. Why grasp? You see a beautiful flower and immediately you are on the way to pluck it. Why? It was beautiful on the stem, alive, rooted in God. And you killed it. And are you thinking you are going to give it to your girlfriend? You are presenting death to your girlfriend! Or do you think you are going to put this flower at the feet of the god in the temple? That god is dead, this flower is dead, and between these two deaths you are dead. The flower was already offered to God on the bush – it was with God, you took it away from God to offer it to a stone. Why this immediate desire to pluck the flower?

I have heard: A friend was visiting George Bernard Shaw. He was very much against people plucking flowers from his garden – he had put notice-boards all over the garden: “Don’t Pluck Flowers.” The friend asked, “Don’t you love flowers? Don’t you like flowers being arranged on your table?”

Bernard Shaw said, “I love flowers, that’s why. I love children too, but I would not like anybody to cut off their heads and arrange those heads on my table.”

The idea of the ego is always to kill and destroy. Why? Because once a thing is destroyed you are in control. You can control only dead things. That’s why people worship dead gods in the temples, and they worship dead masters.

When Buddha is alive they will not worship him, they will worship Krishna. When Buddha is gone they will worship Buddha, they will not worship Christ. When Christ is gone they will worship Christ, they will not worship Kabir – and so on and so forth. Once a master is gone, great shrines are raised in his name and people start worshipping him. But while he is alive they stone him to death, they crucify him, they reject him, they deny him. Why? Why are you so much interested in death?

With death you become masters. With an alive master you cannot be in control, he will be in control. With an alive flower the flower is in control, not you; once plucked, you are in control. Then you can go on doing any stupid nonsense – you can call it ikebana and you can go on arranging flowers and you can go on learning flower arrangement, and that is all nonsense.

You have destroyed the flower, now you are feeling guilty. Hence ikebana – it is out of guilt. Now you are trying somehow to pretend that you are creating beauty again. There is deep guilt – you have destroyed beauty. It was perfectly beautiful on the bush, on the stem, in the wind, with the sun.

But the mind has a constant desire to grasp. Watch this miserliness.

I have heard:

A rich old miser became critically ill and the doctor prescribed a medicine with the following warning: “If after taking the medicine you perspire, it is a sign that you will recover. If you don’t perspire, only God can help.”

The miser took the medicine, but failed to perspire. It seemed that the rich man was about to die.

“Let us call on him,” said the mayor to the elders of the town. “Perhaps he will now repent his way and leave something for the church.”

They visited him, and found him in a repentant mood. They brought paper and ink and the mayor got ready to write. “The church,” he said, “is badly in need of repairs.”

“A hundred dollars for the church,” said the miser, and groaned.

“The widows and orphans fund is depleted,” said the mayor.

“A hundred… wait a minute, wait a minute!” the miser cried suddenly. “Cross it out! I’m perspiring! I’m perspiring!”

The mind is always clinging to things. It may be money, it may be meditation. It may be knowledge, it may be love. Watch that the mind always wants to grasp, hold things in hand.

Now, you cannot hold God in your hand. You can hold a flower, you can pluck a flower, but you cannot hold God in your hand. God is too big for that. God means totality. How can you hold this totality in your hand? One has to approach in a different way – one has to surrender oneself into God’s hands. Rather than grasping God, you have to pray to be grasped by him.

You cannot hold the ocean in your hands, but you can drop into the ocean and disappear. That’s the way to be it.

I keep grasping at it and it eludes me, a music that can almost be smelt, a taste that can almost be felt.

If you go on grasping that will remain so, and forever. You will always be just on the verge, and missing. It will be a music that can almost be smelt – but an almost smelt music has not been heard at all. And almost is almost; it is just a way of deluding oneself. Either you have it or you don’t have it – you can’t say, “I almost have it.” You are alive or you are not alive – you cannot say, “I am almost alive.” You cannot say, “I am almost in love.” Either this or that – it is either/or, and there is no middle way. You will always be on the threshold and missing.

Stop grasping at it; drop that very effort to grasp. Allow it to enter into you, be open to it, be vulnerable. Let him grasp you, let him possess you – don’t try to possess him.

Sometimes I am on the very threshold; other times it’s not in a million years , not for me.

And you will be on this see-saw. Again and again you will think you are on the threshold – just one step more and the bird will be in your hands. But that one step will remain impossible. And then of course you feel frustrated – how long can you remain in hope, just standing on the threshold? You become tired. When you become tired, it is a million years away from you… Again you start striving; again one day you will feel it is just on the threshold. This way it will remain – this is how seekers go on missing.

Seeking is not the way to find God. If you want to find him, stop seeking, and find. Stop seeking, and he is found immediately, instantly – not even a single moment is lost. Why? Because in the very effort of seeking him you are forgetting one thing, that he is already in you. The sought is in the seeker – but the seeker cannot see it, he is engrossed too much in his seeking. He is running after it, he is searching for it – his search keeps him so occupied, so engaged, that he cannot look inside and see who is there.

God is already in you, God is already the case. Just stop seeking. And that is the greatest message of Zen: Stop seeking. “Sitting silently, doing nothing, the spring comes and the grass grows by itself.” Zen does not give you any seeking, it takes all seeking away from you. Seekers are the losers! because in their very search they go on looking at distant lands. They go on looking at stars – they don’t look within themselves.

And do you know? There is an ancient parable:

In the beginning when God created the world, he used to live on MG Road. But then he became tired, because people were continuously nagging him. In the middle of the night the phone would start ringing, and complaints….

“Why have you not done this?” and “Why have you done this, and what is the reason for it?” Naturally he got tired.

He asked his counsellors, “Help me. I would like to go somewhere and hide from people.” He confessed, “In creating man I have committed my greatest mistake.” Do you know? since then he has not created anything else; he is still repenting. That was his last – he became so afraid of man that he stopped being a creator.

They suggested, “You can go to the Himalayas, nobody will come there.” And he said, “You don’t know, within just a few seconds”… and millions of light years are just a few seconds for God – a different time scale. For one who lives in eternity, millions of light years are just moments. He said, “Within moments, you don’t know, a man will be there – Hillary. And Tenzing will be there, and they will reach Everest and find me. And once they have found me then the whole MG Road – then people will start moving there. That won’t help.”

Somebody suggested, “Then why don’t you go to the moon?” He said, “Just a few seconds more, and people will reach there. They are going to reach everywhere!”

Then an old adviser came close to him and whispered something in his ear. And he was very happy and he said, “This is the right thing to do.” The man had whispered in his ear, “My suggestion is: why don’t you hide in man himself? There he will never go. He will go to the mountains, he will go to Everest, he will go to the moon and to Mars and he will go to the planets and stars – he will go everywhere. One thing he will never suspect is that you can be hiding within his own soul.”

God agreed. And since then he has been hiding in you. And you have been searching for him on Everest, on the moon, on the stars, in the scriptures, in the temples, in the mosques, in the churches… Go on searching and you will not find him.

A seeker never finds. Seeking is a sure way of missing. Then who finds him? One who relaxes, one who drops all seeking – just dives deep into one’s own being, sits there silently, starts moving towards the bottom, to the very ground of one’s own being. Sitting in your deepest core, you find him. There is no need to go anywhere.

If you are a seeker, and Krishna Prabhu seems to be a seeker…

Sometimes I am on the very threshold

Yes, it will happen again and again. Again and again you will think, “Now! This time I am going to make it, it is going to happen.” And it will never happen. Then again frustration and the dark night of the soul will follow. Many times you will see that you have almost made it, ninety-nine percent made it – but it will never be a hundred percent. And unless it is a hundred percent it is not at all. ‘Almost’ means nothing, ‘approximately’ means nothing. That one step is as far away as millions of light years, because it cannot be taken.

So after each euphoria, elation, ecstasy, after each feeling of “Now I have arrived,” there will be great depression. You will fall back into a dark hole. Again you will have to grope, again you will have to reach that threshold, and again you will fall.

This has been continuing for so many lives – you are not new here. You have been playing this game for millions of lives: coming closer, coming closer, coming closer, and you feel the ecstasy, now you are just there… and all is missed again, you are falling far away, far away, again disappearing. This wheel goes on moving.

You have to jump out of this wheel. He is not out, so you can never come close to him. If he was far away from you then there would be a possibility sometimes to come close, and there would be a possibility to cross the threshold and reach him and hold him. He is not out, he is your innermost core. He is the beat of your heart and the vitality of your breath and the redness of your blood. He is the pulsation of your being. How can you be just on the threshold?

You have to forget all these thresholds and you have to forget all these distances. And remember always: to be close is also to be distant. Closeness is a kind of distance; you are not yet it.

I teach you the way of non-seeking. I teach you to relax. I teach you to forget all about God and just be yourself.

And one day suddenly, like a great surprise, comes the benediction.

-Osho

From Take It Easy, Discourse #18

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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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

More from the collected and uncollected posts of Prem Purushottama.