Whenever In-Breath and Out-Breath Fuse – Osho

Whenever in-breath and out-breath fuse, at this instant touch the energy-less, energy-filled center.

We are divided into the center and the periphery. The body is the periphery; we know the body, we know the periphery. We know the circumference, but we do not know where the center is. When the out-breath fuses with the in-breath, when they become one, when you cannot say whether it is the out-breath or the in-breath… when it is difficult to demarcate and define whether the breath is going out or coming in, when the breath has penetrated in and starts moving out, there is a moment of fusion. It is neither going out nor moving in. The breath is static. When it is moving out it is dynamic; when it is coming in it is dynamic. When it is neither, when it is silent, non-moving, you are near to the center. The fusion point of the in and outgoing breath is your center.

Look at it in this way: when the breath goes in, where does it go? It goes to your center, it touches your center. When it goes out, from where does it go out? It moves from your center. Your center has to be touched. That is why Taoist mystics and Zen mystics say that the head is not the center; the navel is your center. The breath goes to the navel, then it moves out. It goes to the center.

As I said, it is a bridge between you and your body. You know the body, but you do not know where your center is. The breath is constantly going to the center and moving out, but we are not taking enough breath. Thus, ordinarily it does not really go to the center – now, at least, it is not going to the center. That is why everyone feels “off-center.” In the whole modern world, those who can think at all feel they are missing their center.

Look at a child sleeping, observe his breath. The breath goes in; the abdomen comes up. The chest remains unaffected. That is why children have no chests, only abdomens – very dynamic abdomens. The breath goes in and the abdomen comes up; the breath goes out and the abdomen goes down… the abdomen moves. Children are in their center, at their center. That is why they are so happy, so bliss-filled, so energy-filled, never tired – overflowing, and always in the present moment with no past, no future.

A child can be angry. When he is angry, he is totally angry; he becomes the anger. Then his anger is also a beautiful thing. When one is totally angry, anger has a beauty of its own, because totality always has beauty.

You cannot be angry and beautiful; you will become ugly, because partiality is always ugly. And not only with anger. When you love you are ugly because you are again partial, fragmentary; you are not total. Look at your face when you are loving someone, making love. Make love before a mirror and look at your face – it will be ugly, animal-like. In love also your face becomes ugly. Why? Love is also a conflict, you are withholding something. You are giving very miserly. Even in your love you are not total; you do not give completely, wholly.

A child even in anger and violence is total. His face becomes radiant and beautiful; he is here and now. His anger is not something concerned with the past or something concerned with the future, he is not calculating, he is just angry. The child is at his center. When you are at your center you are always total. Whatsoever you do will be a total act; good or bad, it will be total. When you are fragmentary, when you are off-center, your every act is bound to be a fragment of yourself. Your totality is not responding, just a part, and the part is going against the whole – -that creates ugliness.

We all were children. Why is it that as we grow our breathing becomes shallow? It never goes to the abdomen; it never touches the navel. If it could go down more and more it would become less and less shallow, but it just touches the chest and goes out. It never goes to the center. You are afraid of the center, because if you go to the center you will become total. If you want to be fragmentary, this is the mechanism to be fragmentary.

You love – if you breathe from the center, you will flow in it totally. You are afraid. You are afraid to be so vulnerable, so open to someone, to anyone. You may call him your lover, you may call her your beloved, but you are afraid. The other is there. If you are totally vulnerable, open, you do not know what is going to happen. Then YOU ARE completely, in another sense. You are afraid to be so completely given to someone. You cannot breathe; you cannot take a deep breath. You cannot relax your breathing so that it goes to the center – because the moment breathing goes to the center your act becomes total.

Because you are afraid of being total, you breathe shallowly. You breathe just at the minimum, not at the maximum. That is why life seems so lifeless. If you are breathing at the minimum, life will become lifeless; you are living at the minimum, not at the maximum. You can live at the maximum – then life is an overflowing. But then there will be difficulty. You cannot be a husband; you cannot be a wife, if life is overflowing. Everything will become difficult.

If life is overflowing, love will be overflowing. Then you cannot stick to one. Then you will be flowing all over; all dimensions will be filled by you. And then the mind feels danger, so it is better not to be alive. The more you are dead, the more you are secure. The more you are dead, the more everything is in control. You can control; then you remain the master. You feel that you are the master because you can control. You can control your anger, you can control your love, you can control everything. But this controlling is possible only at the minimum level of your energy.

Everyone must have felt at some time or other that there are moments when he suddenly changes from the minimum level to the maximum. You go out to a hill station. Suddenly you are out of the city and the prison of it. You feel free. The sky is vast, and the forest is green, and the height touches the clouds. Suddenly you take a deep breath. You may not have observed it.

Now if you go to a hill station, observe. It is not really the hill station that makes the change. It is your breathing. You take a deep breath. You say, “Ah! Ah!” You touch the center, you become total for a moment, and everything is bliss. That bliss is not coming from the hill station, that bliss is coming from your center – you have touched it suddenly.

You were afraid in the city. Everywhere there were others present and you were controlling. You could not scream, you could not laugh. What a misfortune! You could not sing on the street and dance. You were afraid – a policeman was somewhere around the corner, or the priest or the judge or the politician or the moralist. Someone was just around the corner, so you could not just dance in the street.

Bertrand Russell has said somewhere, “I love civilization, but we have achieved civilization at a very great cost.” You cannot dance in the streets, but you go to a hill station and suddenly you can dance.You are alone with the sky, and the sky is not an imprisonment. It is just opening, opening and opening – vast, infinite. Suddenly you take a breath deeply; it touches the center and the bliss. But it is not so for long. Within an hour or two, the hill station will disappear. You may be there, but the hill station will disappear.

Your worries will come back. You will begin to think to make a call to the city, to write a letter to your wife, or you will begin to think that since after three days you are going back you should make arrangements. You have just reached and you are making arrangements to leave. You are back.

That breath was not from you really; it suddenly happened. Because of the change of situation the gear changed. You were in a new situation, you could not breathe in the old way, so for a moment a new breath came in. It touched the center, and you felt the bliss.

Shiva says you are every moment touching the center, or if you are not touching you CAN touch it. Take deep, slow breaths. Touch the center; do not breathe from the chest – that is a trick. Civilization, education, morality, they have created shallow breathing. It will be good to go deep into the center, because otherwise you cannot take deep breaths.

Unless humanity becomes non-suppressive toward sex, man cannot breathe really. If the breath goes deep down to the abdomen, it gives energy to the sex center. It touches the sex center; it massages the sex center from within. The sex center becomes more active, more alive. Civilization is afraid of sex. We do not allow our children to touch their sex centers, their sex organs. We say, “Stop! Don’t touch!”

Look at a child when he first touches his sex center, and then say “Stop!” and then observe his breathing. When you say “Stop! Don’t touch your sex center!” the breath will become shallow immediately – because it is not only his hand which is touching the sex center, deep down the breath is touching it. And if the breath goes on touching it, it is difficult to stop the hand. If the hand stops, then basically it is necessary, required, that the breath should not touch, should not go deep. It must remain shallow.

We are afraid of sex. The lower part of the body is not only lower physically, it has become lower as a value. It is condemned as “lower.” So do not go deep, just remain shallow. It is unfortunate that we can only breathe downwards. If some preachers were allowed, they would change the whole mechanism. They would only allow you to breathe upward into the head. Then you would absolutely not feel sex.

If we are to create a sexless humanity, then we will have to change the breathing system. The breath must go into the head, to the sahasrar – the seventh center in the head – then come back to the mouth. This should be the passage: from the mouth to the sahasrar. It must not go deep down because down is dangerous. The deeper you go, the nearer you reach to the deeper layers of biology. You reach to the center, and that center is just near the sex center – just near. It has to be, because sex is life.

Look at it in this way: breath is life from above downwards; sex is life from just the other corner – from down upwards. Sex energy is flowing and breath energy is flowing. The breath passage is in the upper body and the sex passage is in the lower body. When they meet they create life; when they meet they create biology, bio-energy. So if you are afraid of sex, create a distance between the two, do not allow them to meet. So really, civilized man is a castrated man; that is why we do not know about breath, and this sutra will be difficult to understand.

Shiva says, Whenever in-breath and out-breath fuse, at this instant touch the energy-less, energy-filled center. He uses very contradictory terms: “energy-less, energy-filled.” It is energy-less because your bodies, your minds, cannot give any energy to it. Your body energy is not there, your mind energy is not there, so it is energy-less as far as you know your identity. But it is energy-filled because it has the cosmic source of energy, not because of your body energy.

Your body energy is just fuel energy. It is nothing but petrol. You eat something, you drink something– it creates energy. It is just giving fuel to the body. Stop eating and drinking and your body will fall dead. Not just now, it will take three months at least, because you have reservoirs of petrol.

You have accumulated much energy; it can run for at least three months without going to any petrol station. It can run; it has a reservoir. For an emergency, any emergency, you may need it.

This is “fuel” energy. The center is not getting any fuel energy. That is why Shiva says it is energy-less. It is not dependent on your eating and drinking. It is connected with the cosmic source; it is cosmic energy. That is why he says energy-less, energy-filled center. The moment you can feel the center from where breath goes out or comes in, the very point where the breaths fuse – that center – if you become aware of it, then enlightenment.


From The Book of Secrets, Chapter Three

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

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Feel: My Thought, I-ness, Internal Organs, Me – Osho

Feel: My thought, I-ness, internal organs – me.

A very simple and a very beautiful technique. Feel: My thought, I-ness, internal organs – me.

The first thing is not to think but to feel. These are two different dimensions. And we have become so intellect-oriented that even when we say that we are feeling, really we are not feeling, we are thinking. Feeling has completely stopped; it has become a dead organ in you. Even when you say, ‘I love,’ it is not a feeling, it is again a thought.

And what is the difference between feeling and thought? If you feel, you will feel yourself centered near the heart. If I say, ‘I love you,’ this very feeling of love will flow from my heart, the center will be near the heart. If it is just a thought, it will come from my head. When you love someone, try to feel whether it is coming from the head, or whether it is coming from the heart.

Whenever you deeply feel, you are headless. In that moment there is no head; there cannot be. The heart becomes your whole being – as if the head has disappeared. In feeling, the center of being is the heart. While you are thinking, the center of being is the head. But thinking proved very useful for survival, so we have stopped everything else. All other dimensions of our being have been stopped and closed. We are just heads, and the body is just a situation for the head to exist. We go on thinking; even about feelings we go on thinking. So try to feel. You will have to work on it, because that capacity, that quality, has remained retarded. You must do something to re-open that possibility.

You look at a flower and immediately you say it is beautiful. Ponder over the fact, linger over the fact. Don’t give a hurried judgment. Wait – and then see whether it is just from the head that you have said it is beautiful, or whether you have felt it. Is it just a routine thing, because you know a rose is beautiful, supposed to be beautiful? People say it is beautiful, and you have also said many times that it is beautiful.

The moment you see the rose, the mind supplies you; the mind says it is beautiful. Finished. Now there is no contact with the rose. There is no need; you have said. Now you can move to something else. Without any communion with the rose… the mind didn’t allow you even a glimpse of the rose. The mind came in between, and the heart couldn’t come in touch with the rose. Only the heart can say whether it is beautiful or not, because beauty is a feeling, it is not a concept.

You cannot say from the head that it is beautiful. How can you say? Beauty is not mathematics, it is not measurable. And beauty is not really just in the rose, because to someone else it may not be beautiful at all; and someone else may just pass without looking at it; and to someone else it may even be ugly. The beauty doesn’t exist simply in the rose; the beauty exists in a meeting of the heart with the rose. When the heart meets with the rose, beauty flowers. When the heart comes in deep contact with anything it is a great phenomenon.

If you come in deep contact with any person, the person becomes beautiful. The deeper the contact, the more beauty is revealed. But beauty is a phenomenon that happens to the heart, not to the mind. It is not a calculation, and there is no criterion by which to judge it. It is a feeling.

So if I say, ‘This rose is not beautiful,’ you cannot argue about it. There is no need to argue. You will say, ‘That is your feeling. And the rose is beautiful – this is my feeling.’ There is no question of argument. Heads can argue. Hearts cannot argue. It is finished, it is a full stop. If I say, ‘This is my feeling,’ then there is no question of argument.

With the head, argument can continue and we can come to a conclusion. With the heart, the conclusion has already happened. With the heart, there is no procedure towards the conclusion; the conclusion is immediate, instantaneous. With the head, it is a process – you argue, you discuss, you analyze, and then you come to a conclusion about whether this is so or not. With the heart, it is an immediate phenomenon – the conclusion comes first. Look at it: with the head, conclusion comes in the end. With the heart, conclusion comes first, and then you can proceed to find the process – but that is the work of the head.

So when such techniques have to be practised, the first difficulty will be that you don’t know what feeling is. Try to develop it. When you touch something, close your eyes; don’t think, feel. For example, if I take your hand in my hand and I say to you, ‘Close your eyes and feel what is happening,’ immediately you will say, ‘Your hand is in my hand.’ But this is not a feeling, this is thinking.

Then I again say to you, ‘Feel. Don’t think.’ Then you say, ‘You are expressing your love.’ That too is again thinking. If I insist again, ‘Just feel, don’t use your head. What are you feeling right now?’ only then will you be able to feel and say, ‘The warmth.’ Because love is a conclusion. ‘Your hand is in my hand’ – this is a head-oriented thought.

The actual feeling is that a certain warmth is flowing from my hand to your hand, or from your hand to my hand. Our life energies are meeting and the point of meeting has become hot, it has become warm. This is the feeling, the sensation, the real. But we go on with the head continuously. That has become a habit; we are trained for it. So you will have to re-open your heart.

Try to live with feelings. Sometimes in the day when you are not doing any particular business – because in business, in the beginning it will be difficult to live with feeling. There, head has proved very efficient, and you cannot depend on feeling. While you are at home playing with your children, the head is not needed, it is not a business – but there too you are with the head. Playing with your children or just sitting with your wife, or not doing anything, relaxing in a chair, feel. Feel the texture of the chair.

Your hand is touching the chair: how are you feeling it? The air is blowing, the breeze is coming in. It touches you. How do you feel? Smells are coming from the kitchen. How do you feel? Just feel. Don’t think about them. Don’t start brooding that this smell shows that something is being prepared in the kitchen – then you will start dreaming about it. No, just feel whatsoever is the fact. Remain with the fact; don’t move in thinking. You are surrounded from everywhere. Everywhere so much is converging on you. The whole existence is coming to meet you from everywhere, from all your senses it is entering you, but you are in the head, and your senses have become dead; they don’t feel.

A certain growth will be needed before you can do this, because this is an inner experiment. If you cannot feel the outer, it will be very difficult for you to feel the inner, because the inner is the subtle. If you cannot feel the gross, you cannot feel the subtle. If you cannot hear the sounds, then it will be difficult for you to hear the inner soundlessness – it will be very difficult. It is so subtle.

You are just sitting in the garden, the traffic is passing by and there are many noises and many sounds. You just close your eyes and try to find the most subtle sound there around you. A crow is cawing: just concentrate yourself on that crow’s noise. The whole traffic noise is going on. The sound is such, it is so subtle, that you cannot be aware of it unless you focus your awareness towards it. But if you focus your awareness, the whole traffic noise will go far away and the noise of the crow will become the center. And you will hear it, all the nuances of it – very subtle, but you will be able to hear it.

Grow in sensitivity. When you touch, when you hear, when you eat, when you take a bath, allow your senses to be open. And don’t think – feel.

You are standing under the shower: feel the coolness of the water falling on you. Don’t think about it. Don’t immediately say, ‘It is very cool. It is cold. It is good.’ Don’t say anything. Don’t verbalize, because the moment you verbalize, you miss feeling. The moment words come in, the mind has started to function. Don’t verbalize. Feel the coolness and don’t say that it is cool. There is no need to say anything. But our minds are just mad; we go on saying something or other.

I remember, I was working in a university, and there was a lady professor who would always be saying something or other. It was impossible for her to be silent in any situation. One day I was standing on the verandah of the college and the sun was setting. It was tremendously beautiful.

And she was just standing by my side, so I told her, ‘Look!’ She was saying something or other, so I said, ‘Look! Such a beautiful sunset.’ So, very reluctantly she conceded. She said, ‘Yes, but don’t you think there should be a little more purple just on the left?’ It was not a painting; it was a real sunset!

We go on saying things, not even aware of what we are saying. Stop verbalizing; only then can you deepen your feelings. If feelings are deepened, then this technique can work miracles for you. 

Feel: My thought.

Close your eyes and feel the thought. A continuous flow of thoughts is there, a continuum, a flux; a river of thoughts is flowing. Feel these thoughts, feel their presence. And the more you feel, the more will be revealed to you – layers upon layers. Not only thoughts that are just on the surface; behind them there are more thoughts, and behind them there are still more thoughts – layers upon layers.

And the technique says: Feel: My thought. And we go on saying, ‘These are my thoughts.’ But feel – are they really yours? Can you say ‘my’? The more you feel, the less will it be possible for you to say that they are yours. They are all borrowed; they are all from the outside. They have come to you but they are not yours. No thought is yours – just dust gathered. Even if you cannot recognize the source from where this thought has come to you, no thought is yours. If you try hard, you can find from where this thought has come to you.

Only the inner silence is yours. No one has given it to you. You were born with it, and you will die with it. Thoughts have been given to you; you have been conditioned to them. If you are a Hindu, you have a different type, a different set of thoughts; if you are a Mohammedan, of course, a different set of thoughts; if you are a communist, again a different set of thoughts. They have been given to you, or you may have taken them voluntarily, but no thought is yours.

If you feel the presence of thoughts, the crowd, you can feel this also – that they are not yours. The crowd has come to you, it has gathered around you, but it doesn’t belong to you. And if this can be felt – that no thought is mine – only then you can throw the mind. If they are yours, you will defend them. And the very feeling that ‘this thought is mine’ is the attachment. Then I give it roots in myself. Then I become the soil and the thought can remain rooted in me. If anything that I can see is not mine is uprooted, then I am not attached to it. The feeling of ‘mine’ creates attachment.

You can fight for your thoughts, you can even become a martyr for your thoughts. Or, you can become a killer, a murderer for your thoughts. And thoughts are not yours. Consciousness is yours, but thoughts are not yours. And why will this help? – because if you can see that thoughts are not yours, then nothing is yours because thought is the root of all. The house is mine and the property is mine and the family is mine – these are the outer things. Deep down the thoughts are mine. Only if thoughts are mine can all these things, the superstructure, be mine.

If thoughts are not mine then nothing matters, because this too is a thought – that you are my wife, or you are my husband. This too is a thought. And if basically thought itself is not mine, then how can the husband be mine? Or how can the wife be mine? Thoughts uprooted, the whole world is uprooted. Then you can live in the world and not live in it.

You can move to the Himalayas, you can leave the world, but if you think that your thoughts are yours, you have not moved a single inch. Sitting there in the Himalayas, you will be as much in the world as here because thoughts are the world. You carry your thoughts to the Himalayas. You leave the house – but the real house is inner, and the real house is built by the bricks of thought. It is not the outer house.

So this is strange, but this happens every day: I see a person who has left the world but still he remains a Hindu. He becomes a sannyasin and still he remains a Hindu or remains a Jain. What does it mean? He renounces the world but he doesn’t renounce the thoughts. He is still a Jain, he is still a Hindu – the thought-world is carried still. And that thought-world is the real world.

If you can see that no thought is yours…. And you will see, because you will be the seer and thoughts will become the objects. When you silently look at the thoughts, thoughts will be the objects and you will be the looker. You will be the seer, the witness, and thoughts will be flowing before you.

And if you look deeply and feel deeply, you will see that there are no roots. Thoughts are floating like clouds in the sky; they have no roots in you. They come and go. You are just a victim, and you unnecessarily become identified with them. About every cloud that passes by your house you say, ‘This is my cloud.’ Thoughts are like clouds: in the sky of your consciousness they go on passing and you go on clinging to each one. You say, ‘This is mine’ – and this is only a vagrant cloud that is passing. And it will pass.

Go back in your childhood. You had certain thoughts, and you used to cling to them and you used to say that they were your thoughts. Then the childhood disappeared, and with that childhood those clouds disappeared. Now you don’t even remember. Then you were young: then other clouds which are attracted when you are young came to you and then your started clinging to them.

Now you are old: those thoughts are no more there, you don’t even remember them. And they were so significant that you could have died for them, and now you don’t even remember. Now you can laugh at the whole nonsense that you once thought that you could die for them, you could become a martyr for them. Now you are not ready to even give a single penny for them. They don’t belong to you now. Now those clouds have gone but other clouds have come, and you are clinging to them.

Clouds go on changing but your clinging never changes. That’s the problem. And it is not that only when you are no longer a child they will change; every moment they are changing. A minute ago you were filled with certain clouds; now you are filled with other clouds. When you came here, certain clouds were hovering on you; when you leave this room, other clouds will be hovering on you – and you go on clinging to every cloud. If in the end you find nothing in your hand, it is natural because nothing can come of clouds – and thoughts are just clouds.

This sutra says: Feel. Be established in feeling first. Then my thought. Look at that thought which you have always been calling my – my thought. Established in feeling, looking at thought, the my disappears. And my is the trick because out of many my’s, out of many me’s, the I evolves – this is mine, this is my. So many mine’s; out of them the I evolves.

This technique starts from the very root. Thought is the root of all. If you can cut the feeling of my at the very root, it will not appear again, it will not be seen anywhere again. But if you don’t cut it down there, you can go on cutting everywhere and it is useless; it will go on appearing again and again.

I can cut it. I can say, ‘My wife? No, we are strangers, and marriage is just a social formality.’ I cut myself away. I say, ‘No one is my wife’ – but this is very superficial. Then I say, ‘my religion,’ Then I say, ‘my sect.’ Then I say, ‘This is my religious book. This is the Bible. This is the Koran. This is my book.’ Then the my continues in some other field and you remain the same.

My thought, and then I-ness. First look at the traffic of thought, the process of thought, the river-like flow of thought, and find out whether any thought belongs to you or whether they are just passing clouds. And when you have come to feel that no thought is yours, to attach my to any thought is an illusion, then the second thing; then you can move deeper. Then be aware of I-ness. Where is this I?

Raman used to give a technique to his disciples: they were just to enquire, ‘Who am I?’ In Tibet they use a similar technique, but still better than Raman’s. They don’t ask, ‘Who am I?’ They ask, ‘Where am I?’ – Because the who can create a problem. When you enquire, ‘Who am I?’ you take it for granted that you are; the only question is to know who you are. You have presupposed that you are. That is not contested. It is taken for granted that you are. Now the only question is who you are. Only the identity is to be known, the face is to be recognized, but it is there – unrecognized it is there.

The Tibetan method is still deeper. They say to be silent and then search within for where you are. Go on in the inner space, move to every point and ask, ‘Where am I?’ You will not find it anywhere. And the more you seek, the more it will not be there. And asking ‘Who am I?’ or ‘Where am I?’ a moment comes when you come to a point where you are, but no I – a simple existence has happened to you. But it will happen only when thoughts are not yours. That is a deeper realm – I-ness.

We never feel it. We go on saying I. The word I is used continuously – the most used word is I – but you have no feeling. What do you mean by I? When you say I, what do you mean? What is connoted through this word? What is expressed? I can make a gesture. Then I can say, ‘I mean this.’ I can show my body – ‘I mean this.’ But then it can be asked, ‘Do you mean your hand? Do you mean your leg? Do you mean your stomach?’ Then I will have to deny, I will have to say no. Then the whole body will be denied. Then what do you mean when you say I? Do you mean your head? Deep down, whenever you say I, it is a very vague feeling, and the vague feeling is of your thoughts.

Established in feeling, cut from thoughts, face I-ness, and as you face it, you find that it exists not. It was only a useful word, a linguistic symbol – necessary, but not real. Even a Buddha has to use it, even after his enlightenment. It is just a linguistic device. But when a Buddha says I, he never means I, because there is no one.

When you face this I-ness it will disappear. Fear can grip you at this moment, you can be scared. And it happens to many who move in such techniques deeply that they become so afraid that they run out of it. So remember this: when you feel and face your I-ness you will be in the same situation as you will be when you die – the same. Because I is disappearing, and you feel death is occurring to you. You will have a sinking sensation, you will feel you are sinking down and down. And if you get afraid, you will come out again and you will cling to thoughts because those thoughts will be helpful. Those clouds will be there: you can cling to them, and then the fear will leave you.

Remember, this fear is very good, a very hopeful sign. It shows that now you are going deep – and death is the deepest point. If you can go into death you will become deathless, because one who goes into death cannot die. Then death is also just around; never in the center, just on the periphery. When I-ness disappears you are just like death. The old is no more and the new has come into being.

This consciousness which will come out is absolutely new, uncontaminated, young, virgin. The old is no more – and the old has not even touched it. That I-ness disappears, and you are in your pristine virginity, in your absolute freshness. The deepest layer of being has been touched.

So think of it in this way: thoughts, then below them I-ness, and thirdly:

Feel: My thought, I-ness, internal organs – me.

When thoughts have disappeared or you are not clinging to them – if they are passing it is none of your business, you are aloof and detached and unidentified, and the I-ness has disappeared – then you can look at the internal organs. These internal organs…. This is one of the deepest things. We know the outer organs. With hands I touch you, with eyes I see you – these are the outer organs.

The internal organs are those through which I feel my own being. The outer are for others. I know about you through the outer. How do I know about me? Even that I am – how do I know about it? Who gives me the sensation of my own being? There are internal organs. When thoughts have stopped and when I-ness is no more, only then, in that purity, in that clarity, can you see the internal organs.

Consciousness, intelligence – they are internal organs. Through them I am aware of my own being, of my own existence. That’s why if you close your eyes, you can forget your body completely, but your own feeling that you are, remains. And it is conceivable that when a person dies…. It is a fact. When a person dies, for us he is dead, but it takes a little time for him to recognize the fact that he is dead because the internal feeling of being, remains the same.

In Tibet they have special exercises for dying and they say one must be ready to die. One of the exercises is this: whenever someone is dying, the master or the priest or someone who knows the bardo exercises will go on saying to him, ‘Remember, be alert, you are leaving the body.’ Because even when you have left the body it will take time to recognize that you are dead because the internal feeling remains the same; there is no change.

The body is only to touch and feel others. Through it you have never touched yourself, through it you have never known yourself. You know yourself through some other organs which are internal. But this is the misery – that we are not aware of those internal organs and our image in our own eyes is created by others. Whatsoever others say about me is my knowledge about myself. If they say I am beautiful or if they say I am ugly, I believe in it. Whatsoever my senses say to me through others, reflected through others, is my belief of myself.

If you can recognize the internal organs you are freed from society completely. That is what is meant when it is said in old scriptures that a sannyasin is not part of the society, because now he knows himself through his own internal organs. Now his knowledge about himself is not based upon others, it is not a reflected thing. Now he doesn’t need any mirror to know himself. He has found the inner mirror, and he knows through the inner mirror. And the inner reality can be known only when you have come to the inner organs.

Internal organs. You can then look through those internal organs. And then – the me. It is difficult to express it in words, that’s why me is used. Any word will be wrong – me is also wrong – but the I has disappeared. So remember, this me doesn’t have anything to do with I. When thoughts are uprooted, when I-ness has disappeared, when internal organs are known, the me appears. Then for the first time my real being is revealed – that real being is called me.

The outer world is no more, thoughts are no more, the feeling of ego is no more, and I have come to recognize my own internal organs of knowing, consciousness, intelligence – or whatsoever you call it – awareness, alertness. Then, in the light of this internal organ, me is revealed.

This me doesn’t belong to you. This me is your innermost center, unknown to you. This me is not an ego. This me is not against any you. This me is cosmic. This me has no boundaries. In this me everything is implied. This me is not the wave. This me is the ocean.

Feel: My thought, I-ness, internal organs. Then there is a gap, and suddenly the me is revealed. When this me is revealed, then one comes to know, ‘Aham Brahmasmi. I am the God.’

This knowing is not any claim of the ego; the ego is no more there. You can mutate yourself through this technique, but first get established in feeling.


From The Book of Secrets, Chapter 55

Copyright© OSHO International Foundation

The Book of Secrets

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Feel: My Thought, I-ness, Internal Organs, Me.

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

He Remains in the Subjective Mood – Osho

The appreciation of objects and subjects is the same for an enlightened as for an unenlighted person. The former has one greatness: he remains in the subjective mood, not lost in things.

There is a very beautiful method. You can start it as you are; no other prerequisite is needed. The method is simple: you are surrounded by persons, things, phenomena – every moment something is around you. Things are there, events are there, persons are there – but because you are not alert, you are not there. Everything is there but you are fast asleep. Things move around you, persons move around you, events move around you, but you are not there. Or, you are asleep.

So whatsoever happens in your surroundings becomes a master, becomes a force over you; you are dragged by it. You are not only impressed, conditioned by it, you are dragged by it.

Anything can catch you, and you will follow it. Somebody passes – you look, the face is beautiful – and you are carried away. The dress is beautiful, the color, the material is beautiful – you are carried away. The car passes – you are carried away. Whatsoever happens around you, catches you. You are not powerful. Everything else is more powerful than you. Anything changes you. Your mood, your being, your mind, depend on other things. Objects influence you.

This sutra says that enlightened persons and unenlightened persons live in the same world. A Buddha and you both live and move in the same world – the world remains the same. The difference is not in the world, the difference happens in the Buddha: he moves in a different way. He moves among the same objects but he moves in a different way. He is his own master. His subjectivity remains aloof and untouched. That is the secret. Nothing can impress him; nothing from the outside can condition him; nothing can overpower him. He remains detached; he remains himself. If he wants to go somewhere, he will go, but he will remain the master. If he wants to pursue a shadow, he will pursue it, but it is his own decision.

This distinction must be understood. By ‘detachment’ I don’t mean a person who has renounced the world – then there is no sense and no meaning in detachment. A detached person is a person who is living in the same world as you – the difference is not in the world. A person who renounces the world is changing the situation, not himself. And you will insist on changing the situation if you cannot change yourself. That is the indication of a weak personality. A strong person, alert and aware, will start to change himself… not the situation in which he is. Because really the situation cannot be changed – even if you can change the situation, there will be other situations. Every moment situations go on changing so every moment the problem will be there.

This is the difference between the religious and the non-religious attitude. The non-religious attitude is to change the situation, the surrounding. It doesn’t believe in you, it believes in situations: when the situation is okay, you will be okay. You are dependent on the situation: if the situation is not okay, you will not be okay. So you are not an independent entity. For communists, Marxists, socialists, and all those who believe in changing the situation, you are not important; really, you don’t exist. Only the situation exists and you are just a mirror which reflects the situation. The religious attitude says that as you are you may be a mirror, but this is not your destiny – you can become something more, someone who is not dependent.

There are three steps of growth. Firstly, the situation is the master, you are just dragged by it. You believe that ‘you are’, but you are not. Secondly, ‘you are’, and the situation cannot drag you, the situation cannot influence you because you have become a will, you are integrated and crystalized. Thirdly, you start influencing the situation: just by your being there, the situation changes.

The first state is that of the unenlightened; the second state is of the person who is constantly aware but as yet unenlightened – he has to be alert, he has to do something to be alert. The alertness has not become natural yet so he has to fight. If he loses consciousness or alertness for a single moment, he will be in the influence of the thing. So he has to stand on his toes continuously. He is the seeker, the sadhak, the one who is practising something. The third state is that of the siddha, the enlightened one. He is not trying to be alert, he simply is alert – there is no effort to it. Alertness is just like breathing: it goes on, he does not have to maintain it. When alertness becomes a phenomenon like breathing, natural, sahaj, spontaneous, then this type of person, this type of centered being, automatically influences situations. Situations change around him – not that he wishes them to change, but he is powerful.

Power is the thing to be remembered. You are powerless so anything can overpower you. And power comes through alertness, awareness: the more alert, the more powerful; the less alert, the less powerful. Look… while you are asleep even a dream becomes powerful because you are fast asleep, you have lost all consciousness. Even a dream is powerful, and you are so weak that you cannot even doubt it. Even in an absurd dream you cannot be skeptical, you will have to believe it. And while it lasts, it looks real. You may see just absurd things in the dream, but while you are dreaming, you cannot doubt. You cannot say this is not real; you cannot say this is a dream; you cannot say this is impossible. You simply cannot say it because you are so fast asleep. When consciousness is not there even a dream affects you. While awake, you will laugh and you will say, “It was absurd, impossible, this cannot happen. This dream was just illusory.” But you have not noticed that while it was there you were influenced by it, you were totally taken over by it. Why was a dream so powerful? The dream was not powerful – you were powerless. Remember this: when you are powerless even a dream becomes powerful.

While you are awake, a dream cannot influence you, but reality, the so-called reality around, does. An awakened person, an enlightened person, has become so alert that your reality also cannot influence him. If a woman passes, a beautiful woman, you are suddenly carried away. Desire has arisen, the desire to possess. If you are alert, the woman will pass by, but the desire will not arise – you have not been influenced, you have not been taken over. When this happens for the first time, when things move around you and you are not influenced, you will feel a subtle joy of being. For the first time really you feel that you are; nothing can drag you out of you. If you want to follow, that is another thing. That is your decision. But don’t deceive yourself. You can deceive. You can say, “Yes. The woman is not powerful, but I want to follow her, I want to possess her.” You can deceive. Many people go on deceiving. But you are deceiving nobody except yourself – then it is futile. Just take a close look: you will know the desire is there. The desire comes first, and then you start rationalizing it.

For an enlightened person, things are there and he is there but there is no bridge between him and the thing. The bridge has broken. He moves alone. He lives alone. He follows himself. Nothing else can possess him. Because of this feeling we have called this attainment moksha – total freedom, mukti. He is totally free.

All over the world, man has searched for freedom; you cannot find a man who is not hankering after freedom in his own way. Through many paths man tries to find a state of being where he can be free, and he resents anything that gives him a feeling of bondage. He hates it. Anything that hinders, that makes him imprisoned, he fights. He struggles against it. Hence so many political fights, so many wars, revolutions; hence so many continuous family fights – wife and husband, father and son, all fighting each other. The fight is basic. The fight is for freedom. The husband feels confined, the wife has imprisoned him – now his freedom is cut. And the wife feels the same. They both resent each other, they both fight, they both try to destroy the bondage. The father fights the son because every stage of growth in the son means more freedom for him. And the father feels he is losing something: power, authority. In families, in nations, in civilizations, man is hankering after only one thing – freedom.

But nothing is achieved through political fights, revolutions, wars. Nothing is achieved. Because even if you get freedom, it is superficial – deep down you remain in bondage. So every freedom proves a disillusionment. Man longs so much for wealth, but as far as I understand it, it is not a longing for wealth, it is a longing for freedom. Wealth gives you a feeling of freedom. If you are poor, you are confined, your means are limited – you cannot do this, you cannot do that. You don’t have the money to do it. The more money you have, the more you feel you have freedom, you can do anything you like. But when you have all the money and you can do all that you wish, imagine, dream about, suddenly you feel this freedom is superficial, because inside your being knows well that you are powerless and that anything can attract you. You are impressed, influenced, possessed by things and persons.

This sutra says that you have to come to a state of consciousness where nothing impresses you, you can remain detached. How to do it? Throughout the whole day the opportunity is there to do it. That is why I say this method is good for you to do. Any moment you can become aware that something is possessing you. Then take a deep breath, inhale deeply, exhale deeply, and look at the thing again. While you are exhaling look at the thing again, but look just as a witness, as a spectator. If you can achieve the witnessing state of mind for even a single moment, suddenly you will feel you are alone, nothing can impress you; at least in that moment nothing can create desire in you. Take a deep breath and exhale it whenever you feel that something is impressing you, influencing you, dragging you away from you, becoming more important than yourself. And in that small gap created by the exhalation look at the thing – a beautiful face, a beautiful body, a beautiful building, or anything. If you feel it is difficult, if just by exhaling you cannot create a gap, then do one thing more: exhale, and stop inhalation for a single moment so the exhalation has thrown all the air out. Stop, don’t inhale. Then look at the thing. When the air is out, or in, when you have stopped breathing, nothing can influence you. In that moment you are unbridged – the bridge is broken. Breathing is the bridge. Try it. It will be only for a single moment that you will have the feeling of witnessing, but that will give you the taste, that will give you the feeling of what witnessing is. Then you can pursue it.Throughout the whole day, whenever something impresses you and a desire arises, exhale, stop in the interval, and look at the thing. The thing will be there, you will be there, but there will be no bridge. Breathing is the bridge. Suddenly you will feel you are powerful, you are potential. And the more powerful you feel, the more YOU will become. The more things drop, the more their power over you drops, the more crystalized you will feel. Individuality has begun. Now you have a center to refer to, and any moment you can move to the center and the world disappears. Any moment you can take shelter in your own center, and the world is powerless.

This sutra says, The appreciation of objects and subjects is the same for an enlightened as for an unenlighted person. The former has one greatness: he remains in the subjective mood, not lost in things. He remains in the subjective mood, he remains within himself, he remains centered in consciousness. Remaining in the subjective mood has to be practised. As many opportunities as you can get, try it. And every moment there is an opportunity, every single moment there is an opportunity. Something or other is impressing you, dragging you out, pulling you out, pushing you in.

I am reminded of an old story. A great king, Bharthruhari, renounced the world. He renounced the world because he had lived in it totally and he had come to realize that it was futile. It was not a doctrine to him, it was a lived reality. He had come to the conclusion through his own life. He was a man of strong desire, he had indulged in life as much as possible, then suddenly he realized it was useless, futile. So he left the world, he renounced it, and he went to a forest.

One day he was meditating under a tree. The sun was rising. Suddenly he became aware that just on the road, the small road which passed nearby the tree, lay a very big diamond. As the sun was rising, it was reflecting the rays. Even Bharthruhari had not seen such a big diamond before. Suddenly, in a moment of unawareness, a desire arose to possess it. The body remained unmoved, but the mind moved. The body was in the posture of meditation, siddhasana, but the meditation was no longer there. Only the dead body was there, the mind had moved – it had gone to the diamond.

Before the king could move, two men came from different directions on their horses and simultaneously they became aware of the diamond lying on the street. They pulled out their swords, each one claiming that he had seen the diamond first. There was no other way to decide so they had to fight. They fought and killed each other. Within moments two dead bodies were lying there next to the diamond. Bharthruhari laughed, closed his eyes, and went into meditation again.

What happened? He again realized the futility. And what happened to these two men? The diamond became more meaningful than their whole life. This is what possession means: they threw away their life just for a stone. When desire is there, you are no more – desire can lead you to suicide. Really, every desire is leading you to suicide. When you are in the power of a desire, you are not in your senses, you are just mad.

The desire to possess arose in Bharthruhari’s mind also; in a fragment of a moment the desire arose. And he might have moved to get it but before he could, the other two persons came and fought, and there were two dead bodies lying on the road with the stone there in its own place. Bharthruhari laughed, closed his eyes, and went into his meditation again. For a single moment his subjectivity was lost. A stone, a diamond, the object, became more powerful. But again the subjectivity was regained. Without the diamond the whole world disappeared, and he closed his eyes.

For centuries meditators have been closing their eyes. Why? It is only symbolic that the world has disappeared, that there is nothing to look at, that nothing is worth anything, even to look at. You will have to remember continuously that whenever desire arises, you have moved out of your subjectivity. This is the world, this movement. Regain, move back, get centered again! You will be able to do it: the capacity is there with everyone. No one ever loses the inner potential, it is always there. You can move. If you can move out, you can move in. If I can go out of my house, why can I not come back within it? The same route is to be traveled; the same legs are to be used. If I can go out, I can come in. Every moment you are moving out, but whenever you move out, remember – and suddenly come back. Be centered. If you feel it difficult in the beginning then take a deep breath, exhale, and stop. In that moment look at the thing which was attracting you. Really, nothing was attracting you, you were attracted. That diamond lying there on the road in the lonely forest was not attracting anybody, it was simply lying there being itself. The diamond was not aware that Bharthruhari had been attracted, that someone had moved from his meditation, from his subjectivity, had come back into the world. The diamond was not aware that two persons had fought for it and lost their lives.

So nothing is attracting you – You get attracted. Be alert and the bridge will be broken and you will regain balance inside. Go on doing it more and more. The more you do, the better. And a moment will come when you will not need to do it because the inner power will give you such a strength that the attraction of things will be lost. It is your weakness which is attracted. Be more powerful and nothing will attract you. Only then for the first time are you master of your own being.

That will give you real freedom. No political freedom, no economic freedom, no social freedom, can be of much help. Not that they are not desirable, they are good, good in themselves, but they will not give you the things which the innermost core of your being is longing for – the freedom from things, from objects, the freedom to be oneself without any possibility of being possessed by anything or anybody.


From The Book of Secrets, Chapter 73

The Book of Secrets

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Perceive One Being as Knower and Known – Osho

Each thing is perceived through knowing.

The Self shines in space through knowing.

Perceive One Being as knower and known.

Whenever you know something, it is known through knowing. The object comes to your mind through the faculty of knowledge. You look at a flower. You know this is a rose flower. The rose flower is there and you are inside. Something from you comes to the rose flower; something from you is projected on the rose flower. Some energy moves from you, comes to the rose, takes its form, color and smell, and comes back and informs you that this is a rose flower.

All knowledge, whatsoever you know, is revealed through the faculty of knowing. Knowing is your faculty. Knowledge is gathered through this faculty. But knowing reveals two things: the known and the knower. Whenever you are knowing a rose flower, your knowledge is half if you forget the knower who is knowing it. So while knowing a rose flower there are three things: the rose flower – the known; and the knower – you; and the relationship between the two – knowledge.

So knowledge can be divided into three points: knower, known and knowing. Knowing is just like a bridge between two points – the subject and the object. Ordinarily your knowledge reveals only the known; the knower remains unrevealed. Ordinarily your knowledge is one-arrowed: it points to the rose but it never points to you. Unless it starts pointing to you, that knowledge will allow you to know about the world, but it will not allow you to know about yourself.

All the techniques of meditation are to reveal the knower. George Gurdjieff used a particular technique just like this. He called it self-remembering. He said that whenever you are knowing something, always remember the knower. Don’t forget it in the object. Remember the subject. Just now you are listening to me. When you are listening to me, you can listen in two ways. One: your mind can be focused towards me – then you forget the listener. Then the speaker is known but the listener is forgotten.

Gurdjieff said that while listening, know the speaker and also know the listener. Your knowledge must be double-arrowed, pointing to two points – the knower and the known. It must not only flow in one direction towards the object. It must flow simultaneously towards two directions – the known and the knower. This he called self-remembering.

Looking at a flower, also remember the one who is looking. Difficult, because if you do try it, if you try to be aware of the knower, you will forget the rose. You have become so fixed to one direction that it will take time. If you become aware of the knower, then the known will be forgotten. If you become aware of the known, then the knower will be forgotten.

But a little effort, and by and by you can be aware of both simultaneously. And when you become capable of being aware of both, this Gurdjieff calls self-remembering. This is one of the oldest techniques that Buddha used, and Gurdjieff again introduced it to the western world.

Buddha called this samyak smriti – right-mindfulness. He said that your mind is not in a right-mindfulness if it knows only one point. It must know both. And then a miracle happens: if you are aware of both the known and the knower, suddenly you become the third – you are neither. Just by endeavoring to be aware of both the known and the knower, you become the third, you become a witness. A third possibility arises immediately – a witnessing self comes into being – because how can you know both? If you are the knower, then you remain fixed to one point. In self-remembering you shift from the fixed point of the knower. Then the knower is your mind and the known is the world, and you become a third point, a consciousness, a witnessing self.

This third point cannot be transcended, and that which cannot be transcended is the ultimate. That which can be transcended is not worthwhile, because then it is not your nature – you can transcend it.

I will try to explain it through an example. In the night you sleep and you dream. In the morning you wake and the dream is lost. While you are awake there is no dream; a different world comes into your view. You move in the streets, you work in a factory or in an office. Then you come back to your home, and again you fall asleep at night. Then this world that you knew while you were awake disappears. Then you don’t remember who you are. Then you don’t know whether you are black or white, poor or rich, wise or foolish. You don’t know anything. You don’t know if you are young or old. You don’t know if you are man or woman. All that was related with the waking consciousness disappears; you enter the world of dreams. You forget the waking world; it is no more. In the morning, again the dreaming world disappears. You come back.

Which is real? – Because while you are dreaming, the real world, the world that you knew when you were awake, is no more. You cannot compare. And while you are awake, the dreaming world is no more. You cannot compare. Which is real? Why do you call the dreaming world unreal? What is the criterion?

If you say, ‘Because it disappears when I am awake,’ this cannot be the criterion, because your waking world disappears when you are dreaming. And really, if you argue this way, then the dreaming world may be more real, because while you are awake you can remember the dream, but while you are dreaming you cannot remember the waking consciousness and the world around it. So which is more real and more deep? The dreaming world completely washes away the world that you call real. Your real world cannot wash away the dreaming world so totally; it seems more solid, more real. And what is the criterion? How to say? How to compare?

Tantra says that both are unreal. Then what is real? Tantra says that the one who knows the dreaming world and the one who knows the waking world, he is real – because he is never transcended. He is never cancelled. Whether you dream or whether you are awake, he is there, uncanceled.

Tantra says that the one who knows the dream, and the one who knows that now the dream has stopped, the one who knows the waking world, and the one who knows that now the waking world has disappeared, is the real. Because there is no point when it is not; it is always there. That which cannot be cancelled by any experience is the real. That which cannot be transcended, beyond which you cannot go, is your Self. If you can go beyond it, then it was not your Self.

This method of Gurdjieff’s, which he calls self-remembering, or Buddha’s method, which he calls right-mindfulness, or this tantra sutra, lead to one thing. They lead within you to a point which is neither to known nor the knower, but a witnessing self which knows both.

This witnessing self is the ultimate, you cannot go beyond it, because now whatsoever you do will be witnessing. Beyond witnessing you cannot move. So witnessing is the ultimate substratum, the basic ground of consciousness. This sutra will reveal it to you.

Each thing is perceived through knowing.

The Self shines in space through knowing.

Perceive One Being as knower and known.

If you can perceive in yourself one point which is both knower and known, then you have transcended object and subject both. Then you have transcended the matter and mind both; then you have transcended the outer and inner both. You have come to a point where the knower and the known are one. There is no division.

With the mind, division will remain. Only with the witnessing self, division disappears. With the witnessing self you cannot say who is the known and who is the knower – it is both. But this has to be based on experience; otherwise it becomes a philosophical discussion. So try it, experiment.

You are sitting near a rose flower: look at it. The first thing to do is be totally attentive, give total attention to the rose, so that the whole world disappears and only the rose remains there – your consciousness is totally attentive to the being of the rose. If the attention is total then the world disappears, because the more the attention is concentrated on the rose, the more everything else falls away. The world disappears; only the rose remains. The rose becomes the world.

This is the first step – to concentrate on the rose. If you cannot concentrate on the rose, it will be difficult to move to the knower, because then your mind is always diverted. So concentration becomes the first step towards meditation. Only the rose remains; the whole world has disappeared. Now you can move inwards; now the rose becomes the point from where you can move. Now see the rose, and start becoming aware of yourself – the knower.

In the beginning you will miss. When you shift to the knower, the rose will drop out of consciousness. It will become faint, it will go away, it will become distant. Again you will come to the rose, and you will forget the self. This hide-and-seek play will go on, but if you persist, sooner or later a moment will come when suddenly you will be in between. The knower, the mind, and the rose will be there, and you will be just in the middle, looking at both. That middle point, that balancing point, is the witness.

Once you know that, you have become both. Then the rose – the known, and the knower – the mind, are just two wings of you. Then the object and the subject are just two wings; you are the center of both. They are extensions of you. Then the world and the divine are both extensions of you. You have come to the very center of being. And this center is just a witness.

Perceive One Being as knower and known.

Start by concentrating on something. When the concentration has come to be total, then try to move inwards, become mindful of yourself, and then try to balance. It will take time – months, even years. It depends on how intense is your effort, because it is the most subtle balancing to come between the two. But it happens, and when it happens you have reached the center of existence. In that center you are rooted, grounded, silent, blissful, in ecstasy, and duality is no more. This is what Hindus have called samadhi. This is what Jesus called the kingdom of God.

Just understanding is verbally will not be of much help, but if you try, from the very beginning you will start to feel that something is happening. When you concentrate on the rose, the world will disappear. This is a miracle – when the whole world disappears. Then you come to understand that it is your attention which is basic, and wherever you move your attention, a world is created, and from wherever you remove your attention, the world drops. So you can create worlds through your attention.

Look at it in this way. You are sitting here. If you are in love with someone, then suddenly only one person remains in this hall; everything else disappears, it is not there. What happens? Why does only one person remain when you are in love? The whole world drops really; it is phantom-like, shadows. Only one person is real, because now your mind is concentrated on one person, your mind is totally absorbed in one person. Everything else becomes shadow-like, a shadow existence – it is not real for you.

Whenever you can concentrate, the very concentration changes the whole pattern of your existence, the whole pattern of your mind. Try it – on anything. You can try it on a Buddha statue or a flower or a tree or anything. Or just on the face of your beloved or your friend – just look at the face.

It will be easy, because if you love some face it is very easy to concentrate. And really, those who tried to concentrate on Buddha, on Jesus, on Krishna, they were lovers; they loved Buddha. So it was very easy for Sariputta or for Modgalayan or for the other disciples to concentrate on Buddha’s face. The moment they looked at Buddha’s face they were easily flowing towards it. The love was there; they were infatuated.

So try to find a face – any face you love will do – and just look in the eyes and concentrate on the face. Suddenly the whole world drops; a new dimension has opened. Your mind is concentrated on one thing – then that person or that thing becomes the whole world.

When I say this, I mean that if your attention is total towards anything, that thing becomes the whole world. You create the world through your attention. Your world you create through your own attention. And when you are totally absorbed, flowing like a river towards the object, then suddenly start becoming aware of the original source from where this attention is flowing. The river is flowing; now become aware of the origin.

In the beginning you will get lost again and again; you will shift. If you move to the origin, you will forget the river and the object; the sea towards which it is flowing. It will change: if you come to the object, you will forget the origin. It is natural, because the mind has become fixed to either the object or to the subject.

That’s why so many persons go into retreat. They just leave the world. Leaving the world basically means leaving the object, so that they can concentrate on themselves. It is easy. If you leave the world and close your eyes and close all your senses, you can be aware of yourself easily, but again that awareness is false because you have chosen one point of duality. This is another extreme of the same disease.

First you were aware of the object – the known, and you were not aware of the subject – the knower. Now you are fixed with the knower and you have forgotten the known, but you remain divided in duality. And this is the old mind again in a new pattern. Nothing has changed.

That’s why my emphasis is not to leave the world of the objects. Don’t leave the world of the objects. Rather, try to become aware of both the subject and the object simultaneously, the outer and the inner simultaneously. If both are there, only then can you be balanced between them. If one is there you will get obsessed with it.

Those who go to the Himalayas and close themselves, they are just like you standing in a reverse position. You are fixed with the objects; they are fixed with the subject. You are fixed with the outer, they are fixed with the inner. Neither you are free nor they, because you cannot be free with the one. With the one you become identified. You can be free only when you become aware of the two. Then you can become the third, and the third is the free point. With one you become identified. With two you can move, you can shift, you can balance, and you can come to a midpoint, an absolute midpoint.

Buddha used to say that his path is a middle path – majjhim nikaya. It has not been really understood why he insisted so much on calling it the middle path. This is the reason: because his whole process was of mindfulness – it is the middle path. Buddha says, ‘Don’t leave the world, and don’t cling to the other world. Rather, be in between. Don’t leave one extreme and move to the other; just be in the middle, because in the middle both are not. Just in the middle you are free. Just in the middle there is no duality. You have come to one, and the duality has become just the extension of you – just two wings.’

Buddha’s middle path is based on this technique. It is beautiful. For so many reasons it is beautiful. One: it is very scientific, because only between two can you balance. If there is only one point, imbalance is bound to be there. So Buddha says that those who are worldly are imbalanced, and those who has renounced are again imbalanced in the other extreme. A balanced man is one who is neither in this extreme nor that; he lives just in the middle. You cannot call him worldly; you cannot call him other-worldly. He is free to move; he is not attached to any. He has come to the midpoint, the golden mean.

Secondly: it is very easy to move to the other extreme – very easy. If you eat too much you can fast easily, but you cannot diet easily. If you talk too much you can go into silence very easily, but you cannot talk less. If you eat too much, it is very easy not to eat at all – this is another extreme. But to eat moderately, to come to a midpoint, is very difficult. To love a person is easy; to hate a person is easy. To be simply indifferent is very difficult. From one extreme you can move to the other.

To remain in the middle is very difficult. Why? Because in the middle you have to lose your mind. Your mind exists in extremes. Mind means the excess. Mind is always an extremist: either you are for or you are against. You cannot be simply neutral. Mind cannot exist in neutrality: it can be here or there – because mind needs the opposite. It needs to be opposed to something. If it is not opposed to anything it disappears. Then there is no functioning for it; it cannot function.

Try this. In any way become neutral, indifferent – suddenly mind has no function. If you are for, you can think; if you are against, you can think. If you are neither for nor against, what is left to think? Buddha says that indifference is the basis of the middle path. upeksha indifference – be indifferent to the extremes. Just try one thing: be indifferent to the extremes. A balancing happens.

This balancing will give you a new dimension of feeling where you are both the knower and the known, the world and the other world, this and that, the body and the mind. You are both, and simultaneously neither – above both. A triangle has come into existence.

You may have seen that many occult, secret societies have used the triangle as their symbol. The triangle is one of the oldest occult symbols just because of this – because the triangle has three angles. Ordinarily you have only two angles, the third is missing. It is not there yet, it has not evolved. The third angle is beyond both. Both belong to it, they are part of it, and still it is beyond and higher than both.

If you do this experiment you will help to create a triangle within yourself. The third angle will arise by and by, and when it comes then you cannot be in misery. Once you can witness, you cannot be in misery. Misery means getting identified with something.

But one subtle point has to be remembered – then you will not even get identified with bliss. That’s why Buddha says, ‘I can say only this much – that there will be no misery. In samadhi, in ecstasy, there will be no misery. I cannot say that there will be bliss.’ Buddha says, ‘I cannot say that. I can simply say there will be no misery.’

And he is right, because bliss means when there is no identification of any type – not even with bliss. This is very subtle. If you feel that you are blissful, sooner or later you will be in misery again. If you feel you are blissful, you are preparing to be miserable again. You are still getting identified with a mood.

You feel happy: now you get identified with happiness. The moment you get identified with happiness, unhappiness has started. Now you will cling to it, now you will become afraid of the opposite, now you will expect it to remain with you constantly. You have created all that is needed for misery to be there and then misery will enter, and when you get identified with happiness, you will get identified with misery. Identification is the disease.

At the third point you are not identified with anything: whatsoever comes and passes, comes and passes; you remain a witness, just a spectator – neutral, indifferent, unidentified.

The morning comes and the sun rises and you witness it. You don’t say, ‘I am the morning.’ Then when the noon comes, you don’t say, ‘I have become the noon.’ You witness it. And when the sun sets and darkness comes and the night, you don’t say, ‘I am the darkness and the night.’ You witness it. You say, ‘There was morning, then there was noon, then there was evening and now there is night. And again there will be morning and the circle will go on and I am just an onlooker. I go on witnessing.’

If the same becomes possible with your moods – moods of the morning and moods of the noon and moods of the evening and the night, and they have their own circle, they go on moving – you become a witness. You say, ‘Now happiness has come – just like a morning. And now night will come – the misery. The moods will go on changing around me, and I will remain centered in myself. I will not get attached to any mood. I will not cling to any mood. I will not hope for anything and I will not feel frustrated. I will simply witness. Whatsoever happens, I will see it. When it comes, I will see; when it goes, I will see.’

Buddha uses this many times. He says again and again that when a thought arises, look at it. A thought of misery, a thought of happiness arises – look at it. It comes to a climax – look at it. Then it starts falling down – look at it. Then it disappears – look at it. Arising, existing, dying, and you remain just a witness; go on looking at it. This third point makes you a witness, sakshi, and to be a witness is the highest possibility of consciousness.


From The Book of Secrets, Chapter 61

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Perceive One Being as Knower and Known.

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Between Two Breaths – Osho

Radiant One, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out)—The Beneficence.

That is the technique:

Radiant One, this experience may dawn between two breaths.

After breath comes in – that is, down – and just before turning out – that is, going up – The Beneficence. Be aware between these two points, and the happening. When your breath comes in, observe. For a single moment, or a thousandth part of a moment, there is no breathing – before it turns up, before it turns outward. One breath comes in; then there is a certain point and breathing stops. Then the breathing goes out. When the breath goes out, then again for a single moment, or a part of a moment, breathing stops. Then breathing comes in.

Before the breath is turning in or turning out, there is a moment when you are not breathing. In that moment the happening is possible, because when you are not breathing you are not in the world. Understand this: when you are not breathing you are dead; you ARE still, but dead. But the moment is of such a short duration that you never observe it.

For tantra, each outgoing breath is a death and each new breath is a rebirth. Breath coming in is rebirth; breath going out is death. The outgoing breath is synonymous with death; the incoming breath is synonymous with life. So with each breath you are dying and being reborn. The gap between the two is of a very short duration, but keen, sincere observation and attention will make you feel the gap. If you can feel the gap, Shiva says, The Beneficence. Then nothing else is needed. You are blessed, you have known; the thing has happened.

You are not to train the breath. Leave it just as it is. Why such a simple technique? It looks so simple. Such a simple technique to know the truth? To know the truth means to know that which is neither born nor dies, to know that eternal element which is always. You can know the breath going out, you can know the breath coming in, but you never know the gap between the two.

Try it. Suddenly you will get the point – and you can get it; it is already there. Nothing is to be added to you or to your structure, it is already there. Everything is already there except a certain awareness. So how to do this? First, become aware of the breath coming in. Watch it. Forget everything, just watch breath coming in – the very passage.

When the breath touches your nostrils, feel it there. Then let the breath move in. Move with the breath fully consciously. When you are going down, down, down with the breath, do not miss the breath. Do not go ahead and do not follow behind, just go with it. Remember this: do not go ahead, do not follow it like a shadow; be simultaneous with it.

Breath and consciousness should become one. The breath goes in – you go in. Only then will it be possible to get the point which is between two breaths. It will not be easy. Move in with the breath, then move out with the breath: in-out, in-out.

Buddha tried particularly to use this method, so this method has become a Buddhist method. In Buddhist terminology it is known as Anapanasati Yoga. And Buddha’s enlightenment was based on this technique – only this.

All the religions of the world, all the seers of the world, have reached through some technique or other, and all those techniques will be in these one hundred and twelve techniques. This first one is a Buddhist technique. It has become known in the world as a Buddhist technique because Buddha attained his enlightenment through this technique.

Buddha said, “Be aware of your breath as it is coming in, going out – coming in, going out.” He never mentions the gap because there is no need. Buddha thought and felt that if you become concerned with the gap, the gap between two breaths, that concern may disturb your awareness. So he simply said, “Be aware. When the breath is going in move with it, and when the breath is going out move with it. Do simply this: going in, going out, with the breath.” He never says anything about the latter part of the technique.

The reason is that Buddha was talking with very ordinary men, and even that might create a desire to attain the interval. That desire to attain the interval will become a barrier to awareness, because if you are desiring to get to the interval you will move ahead. Breath will be coming in, and you will move ahead because you are interested in the gap which is going to be in the future. Buddha never mentions it, so Buddha’s technique is just half.

But the other half follows automatically. If you go on practicing breath consciousness, breath awareness, suddenly, one day, without knowing, you will come to the interval. Because as your awareness will become keen and deep and intense, as your awareness will become bracketed – the whole world is bracketed out; only your breath coming in or going out is your world, the whole arena for your consciousness – suddenly you are bound to feel the gap in which there is no breath. When you are moving with breath minutely, when there is no breath, how can you remain unaware?

You will suddenly become aware that there is no breath, and the moment will come when you will feel that the breath is neither going out nor coming in. The breath has stopped completely. In that stopping, The Beneficence.

This one technique is enough for millions. The whole of Asia tried and lived with this technique for centuries. Tibet, China, Japan, Burma, Thailand, Ceylon – the whole of Asia except India has tried this technique. Only one technique and thousands and thousands have attained enlightenment through it. And this is only the first technique.

But unfortunately, because the technique became associated with Buddha’s name, Hindus have been trying to avoid it. Because it became more and more known as a Buddhist method, Hindus have completely forgotten it. And not only that, they have also tried to avoid it for another reason.

Because this technique is the first technique mentioned by Shiva, many Buddhists have claimed that this book, Vigyana Bhairava Tantra, is a Buddhist book, not a Hindu book.

It is neither Hindu nor Buddhist – a technique is just a technique. Buddha used it, but it was there already to be used. Buddha became a buddha, an enlightened one, because of the technique. The technique preceded Buddha; the technique was already there. Try it. It is one of the most simple techniques – simple compared to other techniques; I am not saying simple for you. Other techniques will be more difficult. That is why it is mentioned as the first technique.

The second technique – all these nine techniques are concerned with breath.

As breath turns from down to up, and again as breath curves from up to downThrough both these turns, realize.

It is the same, but with a slight difference. The emphasis is now not on the gap, but on the turning. The outgoing and ingoing breath make a circle. Remember, these are not two parallel lines. We always think of them as two parallel lines – breath going in and breath going out. Do you think that these are two parallel lines? They are not. Breath going in is half the circle; breath going out is the other half of the circle.

So understand this: first, breathing in and out creates a circle. They are not parallel lines, because parallel lines never meet anywhere. Secondly, the breath coming in and the breath going out are not two breaths, they are one breath. The same breath which comes in, goes out, so it must have a turn inside. It must turn somewhere. There must be a point where the incoming breath becomes outgoing.

Why put such emphasis upon turning? Because, Shiva says, as breath turns from down to up, and again as breath curves from up to downThrough both these turns, realize. Very simple, but he says: realize the turns and you will realize the self.

Why the turn? If you know driving you know about gears. Each time you change the gear, you have to pass through the neutral gear, which is not a gear at all. From the first gear you move to the second or from the second to the third, but always you have to move through the neutral gear.

That neutral gear is a turning point. In that turning point the first gear becomes the second and the second becomes the third. When your breath goes in and turns out, it passes through the neutral gear; otherwise it cannot turn out. It passes through the neutral territory. In that neutral territory you are neither a body nor a soul, neither physical nor mental, because the physical is a gear of your being and the mental is another gear of your being. You go on moving from gear to gear, but you must have a neutral gear where you are neither body nor mind. In that neutral gear you simply are: you are simply an existence – pure, simple, unembodied, with no mind.

That is why there is the emphasis on the turn. Man is a machine – a large, very complicated machine. You have many gears in your body, many gears in your mind. You are not aware of your great mechanism, but you are a great machine. And it is good that you are not aware; otherwise you could go mad. The body is such a great machine that scientists say if we had to create a factory parallel to the human body, it would require four square miles of land, and the noise would be such that one hundred square miles of land would be disturbed by it.

The body is a great mechanical device – the greatest. You have millions and millions of cells and each cell is alive. So you are a big city of seventy million cells; there are seventy million citizens inside you, and the whole city is running very silently, smoothly. Every moment the mechanism is working. It is very complicated. These techniques will be related at many points with the mechanism of your body and the mechanism of your mind. But always the emphasis will be on those points where suddenly you are not part of the mechanism – remember this. Suddenly you are not part of the mechanism. There are moments when you change gears.

For example, in the night when you drop into sleep you change gears, because during the day you need a different mechanism for a waking consciousness – a different part of the mind functions. Then you drop into sleep, and that part becomes non-functioning. Another part of the mind begins to function, and there is a gap, an interval, a turning. A gear is changed. In the morning when you are again getting up, the gear is changed. You are silently sitting, and suddenly someone says something and you get angry – you move into a different gear. That is why everything changes.

If you get angry, your breathing will suddenly change. Your breathing will become irritated, chaotic. A trembling will get into your breathing; you will feel suffocated. Your whole body would like to do something, shatter something, only then can the suffocation disappear. Your breathing will change; your blood will take a different rhythm, a different movement. Different chemicals will have to be released in the body, the whole glandular system will have to change. You become a different man when you are angry.

A car is standing… you start it. Do not put it in any gear, let it be in neutral. It will go on pulling, vibrating, trembling, but it cannot move; it will get hot. That is why, when you are angry and you cannot do something, you will get hot. The mechanism is ready to run and do something and you are not doing – you will get hot. You are a mechanism, but, of course, not only a mechanism. You are more, but the “more” has to be found. When you get into a gear, everything changes inside. When you change the gear, there is a turning.

Shiva says,

As breath turns from down to up, and again as breath curves from up to downThrough both these turns, realize.

Be aware at the turn. But it is a very short turn; very minute observation will be needed. And we are just without any observing capacity; we cannot observe anything. If I say to you, “Observe this flower; observe this flower which I give to you,” you cannot observe it. For a single moment you will see it, and then you will begin to think of something else. It may be about the flower, but it will not be the flower. You may think about the flower, about how beautiful it is – then you have moved. Now the flower is no more in your observation, your field has changed. You may say that it is red, it is blue, it is white… then you have moved. Observation means remaining with no word, with no verbalization, with no bubbling inside – just remaining with. If you can remain with a flower for three minutes, completely, with no movement of the mind, the thing will happen – the beneficence. You will realize.

But we are not at all observers. We are not aware, we are not alert; we cannot pay attention to anything. We just go on jumping. This is part of our heritage, our monkey heritage. Our mind is just the growth of the monkey mind, so the monkey moves on. He goes on jumping from here to there. The monkey cannot sit still. That is why Buddha insisted so much on just sitting without any movement, because then the monkey mind is not allowed to go on its way.

In Japan they have a particular type of meditation which they call Zazen. The word ‘zazen’ in Japan means just sitting, doing nothing. No movement is allowed. One is just sitting like a statue – dead, not moving at all. But there is no need to sit like a statue for years together. If you can observe the turn of your breath without any movement of the mind, you will enter. You will enter into yourself or into the beyond within.

Why are these turnings so important? They are important because on turning, the breath leaves you to move in a different direction. It was with you when it was coming in; it will be with you again when it goes out. But at the turning point it is not with you and you are not with it. In that moment the breath is different from you and you are different from it: if breathing is life, then you are dead; if breathing is your body, then you are no-body; if breathing is your mind, then you are no-mind… in that moment.

I wonder whether you have observed it or not: if you stop your breath, the mind stops suddenly. If you stop your breath just now, your mind will stop suddenly; the mind cannot function. A sudden stoppage of breath and the mind stops. Why? Because they are disjoined. Only a moving breath is joined with the mind, with the body; a non-moving breath is disjoined. Then you are in the neutral gear. The car is running, the power is on, the car is making a noise – it is ready to go forward – but it is not in gear, so the body of the car and the mechanism of the car are not joined. The car is divided into two. It is ready to move, but the moving mechanism is not joined with it.

The same happens when breath takes a turn. You are not joined with it. In that moment you can easily become aware of who you are. What is this being? What is it to be? Who is inside this house of the body? Who is the master? Am I just the house or is there some master also? Am I just the mechanism or does something else also penetrate this mechanism? In that turning gap, Shiva says, realize. He says just be aware of the turning, and you become a realized soul.


From The Book of Secrets, Chapter Three


From The Book of Secrets, Chapter Three

The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Between Two Breaths.

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.


Thinking No Thing – Osho

Thinking no thing
will limited-self unlimit.

That’s what I was saying. If there is no object to your attention, you are nowhere; or, you are everywhere, you are free. You have become freedom. This second sutra says: Thinking no thing – or, thinking nothing – will limited-self unlimit.

If you are not thinking, you are unlimited. Thinking gives you a limit, and there are many types of limits. You are a Hindu – it gives a limit. Hindu, to be a Hindu, is to be attached to a thought, to a system, to a pattern. You are a Christian – then again you are limited. A religious man cannot be a Hindu or a Christian. And if someone is a Hindu or a Christian, he is not religious – impossible – because these are thoughts. A religious man means not thinking thoughts; not limited by any thought, by any system, by any pattern; not limited by the mind, living in the unlimited.

When you have a certain thought, that thought becomes your barrier. It may be a beautiful thought – still it is a barrier. A beautiful prison is still a prison. It may be a golden thought but it makes no difference, it imprisons you all the same. And whenever you have a thought and you are attached to it, you are always against someone, because barriers cannot exist if you are not against someone. A thought is always a prejudice; it is always for and against.

I have heard about a very religious Christian man who was a poor farmer. He belonged to the Society of Friends, he was a Quaker. Quakers are non-violent; they believe in love, in friendship. He was coming from the city to his village on his mule cart, and suddenly, apparently without any cause, the mule stopped and he would not budge. He tried, he persuaded the mule in Christian ways, he persuaded the mule in a very friendly way, a non-violent way. He was a Quaker: he couldn’t beat the mule, he couldn’t use strong words, he couldn’t abuse, scold, but he was filled with anger. But how to beat the mule?

He wanted to beat him, so he said to the mule, ‘Behave rightly, because I am a Quaker – I cannot beat you, I cannot scold you, I cannot be violent – but remember, mule, that I can sell you to someone who is not a Christian!’

The Christian has his own world, and the non-Christian is opposite. The Christian cannot conceive that the non-Christian can reach the kingdom of God. A Hindu cannot conceive, a Jain cannot conceive, that others can enter into that realm of bliss – impossible. Thought creates a limitation, a barrier, a boundary, and all those who are not for are taken to be against. One who is not in agreement with me is against me.

How can you be everywhere? You can be with the Christian; you cannot be with the non-Christian. You can be with the Hindu, but you cannot be with the non-Hindu, with the Mohammedan. Thought is bound to be somewhere against – against someone or something. It cannot be total. Remember: thought cannot be total; only no-thought can be total.

Secondly: thought is always from the mind, it is always a by-product of the mind. It is your attitude, your speculation, your prejudice; it is your reaction, your formulation, your concept, your philosophy, but it is not existence itself. It is something about the existence; it is not existence itself.

A flower is there. You can say something about it; that is a thought. You can say it is beautiful, you can say it is ugly, you can say it is sacred, but whatsoever you say about the flower is not the flower. The flower exists without your thoughts, and whenever you are thinking about the flower, you are creating a barrier between you and the flower.

The flower doesn’t need your thoughts. It exists. Drop your thoughts, and then you can drop yourself into the flower. Whatsoever you say about a rose is meaningless, howsoever meaningful it appears, it is meaningless. What you say is not needed. It is not giving any existence to the flower. It is creating a film between you and the flower; it is creating a limitation. So whenever there is thought, you are debarred; the door is closed to existence.

This sutra says:

Thinking no thing
will limited-self unlimit.

If you don’t think, if you simply are, fully alert, aware, but without any clouds of thought, you are unlimited. The body is not the only body – a deeper body is the mind. Body consists of matter; mind also consists of matter – subtle, more refined. Body is the outer layer, mind is the inner layer. And it is easy to be detached from the body. It is more difficult to be detached from the mind, because with the mind you feel you are more yourself.

If someone says that your body looks ill, you don’t feel offended. You are not so attached; it is a little away from you. But if someone says your mind seems to be pathological, ill, you feel offended. He has insulted you. With the mind you are nearer. If someone says something about your body you can tolerate it. If someone says something about your mind, it is impossible to tolerate it, because he has hit deeper.

The mind is the inner layer of the body. Mind and body are not two: the outer layer of your body is the body and the inner layer is the mind. Just as if you have a house: you can see the house from the outside, and you can see the house from the inside. From the outside the outer layer of the walls will be seen; from the inside the inner layer. The mind is your inner layer. It is nearer to you, but it is still a body.

In death your outer body drops, but you carry the inner, subtle layer with you. You are so attached to it that even death cannot separate you from your mind. Mind continues. That’s why your past births can be known, because you are still carrying all the minds that you ever had. They are there. If you were a dog once, the dog mind is still with you. If you were a tree once, the tree mind is still with you. If you once were a woman or a man, you carry those minds. All the minds are carried by you. You are so attached to them that you never lose the grip.

In death the outer dissolves, but the inner is carried. It is a very subtle material thing. Really, just vibrations of energy, thought vibrations. You carry them, and according to your thought pattern that you carry, you enter a new body. According to the thought pattern, the desire pattern, the mind, you again create a new body for yourself. The blue-print is in the mind, and the outer layer is again accumulated.

The first sutra is to put aside the body. The second sutra is to put aside the mind, the inner body. Even death cannot separate you – only meditation can separate. That’s why meditation is a greater death; it is a deeper surgery – deeper than death itself. That’s why so much fear. People go on talking about meditation but they will never do it. They will talk, they can write about it, they can preach about it, but they will never do it. A deep fear exists about meditation, and the fear is of death.

Those who do meditation, they come one day or another to the point where they are scared, thrown back. They come to me and they say, ‘Now we cannot enter more. It is impossible.’ A point comes where one feels that one is dying. And that point is of a deeper death than any death, because now the innermost is being separated; the most inner identity is being shattered. One feels one is dying; one feels now one is moving into non-existence. A deep abyss opens, infinite emptiness opens. One is scared, runs back to cling to the body so that one is not thrown, because the earth beneath is moving, is being removed. A valley is opening, a nothingness.

So people, even if they try, they always try superficially; they play with meditation. They are unconsciously aware that if they move deep they will be no more. And that’s right, the fear is true – you will not be yourself again. Once you have known that abyss, that shunya, the void, you will not be the same again.

You come back, but you are resurrected, a new man. The old has disappeared. You cannot find even a trace of it, of where it has gone. The old was the identity with the mind. Now you cannot be identified with the mind. Now you can use the mind, you can use the body, but they have become instruments; you are above them. Whatsoever you do, you can do, but you are not one with them. This gives freedom. But this can happen only when Thinking no thing.

Hmm – this is very paradoxical – Thinking no thing. You can think about things. How can you think about no thing? What does this ‘no thing’ mean? And how can you think about it? Whenever you think about something it becomes a thing, it becomes an object, it becomes a thought, and thoughts are things. How can you think no thing? You cannot, but in the very effort – the effort to think no thing – thinking will be lost, thinking will be dissolved.

You may have heard about Zen koans. Zen masters give an absurd puzzle to the seeker to think about – and it is something which cannot be thought. It is given knowingly just to stop thinking. For example, they say to the seeker: ‘Go and find out what your original face is: the face you had when you were not born. Don’t think about this face which you have got; think of the face you had before birth.’

How can you think about it? There was no face before birth; the face comes with the birth. The face is part of the body. You have no face; only the body has a face. Close your eyes and you have no face. You know about your face through the mirror. You have not seen it yourself, and you cannot see it, so how can one think about the original face?¿ But one can try; the very effort will help.

The seeker will try and try – and it is impossible. He will come to the master again and again, asking, ‘Is this the original face?’ And before he says it to the master, the master says, ‘It is wrong. Whatsoever you bring is going to be wrong.’

For months together the seeker comes again and again. He finds something, imagines something, and he sees the face – ‘The original face is like this?’ And the master says, ‘No.’ And every time this ‘No, no’, and by and by he becomes more and more puzzled. He cannot think. He tries and tries and tries and fails – that failure is the basic thing. One day he comes to a total failure. All thinking stops in that total failure and he comes to realize that the original face cannot be thought. Thinking stops.

And whenever this last time happens to a seeker, when he comes to the master, the master says, ‘Now there is no need. I see the original face.’ The eyes have become vacant. The seeker has come not to say something, but just to be near the master. He has not found any answer. There was none. He has come for the first time without the answer. There is no answer to it. He comes silently.

Every time he had come he had some answer. The mind was there, the thought was there – he was limited by that thought. He had found or imagined some face – he was limited by that face. Now he has become original; now there is no limit. Now he has got no face, no idea, no thought. He has come without any mind. This is the state of no-mind.

In this state of no-mind, the limited-self unlimits. The limits are dissolved. Suddenly you are everywhere, suddenly you are everyone. Suddenly you are in the tree and in the stone and in the sky and in the friend and in the enemy – suddenly you are everywhere. The whole existence has become just a mirror – you are everywhere, mirrored. This state is the state of bliss. Now nothing can disturb you, because nothing exists except you. Now nothing can destroy you; nothing exists except you. Now there is no death, because even in death you are. Now nothing is opposed to you. Alone, you exist.

This aloneness Mahavir has called kaivalya, total aloneness. Why alone? – Because everything is involved, absorbed, has become you. You can express this state in two ways. You can say, ‘Only I am. Aham Brahmasmi – I am the God, the divine, the total. Everything has come unto me; all the rivers have dissolved into my ocean. Alone I exist. Nothing else exists.’ Sufi mystics say this, and Mohammedans could never understand why Sufis say such things. A Sufi says, ‘There is no God. Alone I exist.’ Or, ‘I am the God.’ This is a positive way of saying that now no separation is there. Buddha uses a negative way. He says, ‘I am nor more. Nothing exists.’

Both are true, because when everything is included in me, there is no sense in calling myself. The I is always opposed to the you; I is always opposed to thou. In relation to you it is meaningful. When there is no you, I becomes meaningless. So Buddha says there is no I, nothing exists. Either everything has become you, or you have become a non-being and you dissolve into everything.

Both the expressions are true. Of course, no expression can be totally true, that’s why the opposite expression is always also true. Every expression is partial, part; that’s why the opposite expression is also true – that too is part of it. Remember this. Whatsoever you express may be true and the opposite also may be true – the very opposite. Really, it is bound to be true, because every expression is only a part.

And there are two types of expression: you can choose the positive or you can choose the negative. If you choose the positive, the negative seems to be untrue. It is not; it is complementary. It is not really opposed to it. So whether you say Brahma – the total – or you say Nirvana – the nothingness – it is the same. Both connote the same experience, and the experience is this – thinking no thing, you come to know it.

Some basic things have to be understood about this technique. One: thinking, you are separated from existence. Thinking is not a relation, it is not a bridge, it is not a communication – it is a barrier. Non-thinking you are related, bridged; you are in communion. When you are talking to someone, you are not related. The very talk becomes a barrier. The more you talk, the further away you move.  If you are with someone in silence, you are related. If the silence is really deep and there are no thoughts in your mind and both the minds are totally silent, you are one.

Two zeros cannot be two. Two zeros become one. If you add two zeros they don’t become two, they become a bigger zero – one. And, really, a zero cannot be bigger – more big, or less big. A zero is simply a zero. You cannot add something to it, you cannot deduct something from it. A zero is whole. When ever you are silent with someone, you are one. When you are silent with existence, you are one with it.

This technique says be silent with existence and then you will know what God is. There is only one dialogue with existence and that is in silence. If you talk with existence, you miss. Then you are enveloped in your own thoughts.

Try this as an experiment. Try it with anything as an experiment – even with a rock. Be silent with it – take it in your hand and be silent – and there will be a communion. You will move deep into the rock and the rock will move deep into you. Your secrets will be revealed to the rock and the rock will reveal its secrets to you. But you cannot use language with it. The rock doesn’t know any language. Because you use language, you cannot be related to it.

And man has lost silence completely. When you are not doing anything, then too you are not silent; the mind goes on doing something or other. Because of this constant inner talk, this continuous inner chattering, you are not related to anything. Not even to your beloved ones are you related, because this chattering goes on.

You may be sitting with your wife: you are chattering in your own mind; she is chattering in her own mind. Both are chattering. They are far away from each other, poles away. It is as if one is on one star, and the other on another star, and there is infinite space between them. Then they feel that the intimacy is not there, and then they blame each other – ‘You don’t love me.’

This is not the question really. Love is not possible. Love is a flower of silence. It flowers only in silence, because it flowers in communion. If you cannot be without thoughts, you cannot be in love.

And then to be in prayer is impossible – but even if we do prayer we chatter. To us, prayer is just chattering with God.

We have become so conditioned to chattering that even if we go to the church or to the temple we continue chattering there also. We chatter with God, we talk with God. This is absolute nonsense. God, existence, cannot understand your language. Existence understands only one language – that is of silence. And silence is neither Sanskrit nor Arabic nor English nor Hindi. Silence is universal; it doesn’t belong to anyone.

There are at least four thousand languages on earth, and everyone is enclosed in his own language. If you don’t know his language you cannot be related to him. You cannot be related. If I don’t understand your language and you don’t understand my language, we cannot be related. We are strangers. We cannot penetrate each other, we cannot understand, we cannot love. This is happening only because we don’t know a basic universal language – that is silence.

Really only through silence is one related. And if you know the language if silence then you can be related to anything, because rocks are silent, trees are silent, the sky is silent – it is existential. It is not only human, it is existential. Everything knows what silence is; everything exists in silence.

If a rock is there in your hand, the rock is not chattering within itself and you are chattering – that’s why you cannot be related to the rock. And the rock is open, vulnerable, inviting. The rock will welcome you, but you are chattering and the rock cannot understand the chattering – that becomes the barrier. So even with human beings you cannot be in a deep relationship; there can be no intimacy. Language, words, destroy everything.

Meditation means silence: not thinking about anything. Not thinking at all, just being – open, ready, eager to meet, welcoming, receptive, loving, but not thinking at all. Then infinite love will happen to you, and you will never say that no one loves you. You will never say it, you will never feel it. Now, whatsoever you do, you will say this and you will feel this. You may not even say it. You may pretend that someone loves you, but deep down you know.

Even lovers go on asking each other, ‘Do you love me?’ In so many ways they go on enquiring continuously. Everyone is afraid, uncertain, insecure. In many ways they try to find out whether really the lover loves them. And they can never be certain, because the lover can say, ‘Yes, I love you,’ but it will not give any guarantee. How can you be at ease? How can you know whether he is deceiving you or not? He can argue, he can convince you. He can convince you intellectually, but the heart will not be convinced. So lovers are always in agony. They cannot be convinced of the fact that the other loves. How can you be convinced?

Really there is no way to convince through language. And you are asking through language, and while the lover is there you are chattering in the mind, questioning, arguing. You will never be convinced, and you will always feel that you have not been loved, and this becomes the deepest misery. And this is happening not because someone is not loving you. This is happening because you are closed in a wall. You are closed within your thoughts; nothing can penetrate. The thoughts cannot be penetrated unless you drop the. If you drop them the whole existence penetrates you.

This sutra says:

Thinking no thing
will limited- self unlimit

You will become unlimited. You will become whole. You will become universal. You will be everywhere. And then you are joy. Now you are nothing but misery. Those who are cunning, they go on deceiving themselves that they are not miserable, or they go on hoping that something will change, something will happen, and they will achieve at the end of life – but you are miserable. You can create faces, deceptions, false faces; you can go on smiling continuously, but deep down you know you are in misery. That is natural. Confined in thoughts you will be in misery. Unconfined, beyond thoughts – alert, conscious, aware, but unclouded by thoughts – you will be joy, you will be bliss.


From The Book of Secrets, Chapter 57   The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Thinking No Thing.

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

You are Everywhere – Osho

The first technique:

Toss attachment for body aside,
realizing I am everywhere.
One who is everywhere is joyous.

Toss attachment for body aside, realizing I am everywhere. One who is everywhere is joyous. Many points have to be understood. First: Toss attachment for body aside. There is a deep attachment to the body – bound to be, it is natural. You have been living in the body for many, many lives, from the very beginning. Bodies have changed, but you were always with a body, you were always embodied.

There have been certain moments and times when you were not embodied, but then you were not conscious. When you die from one body, you die in unconsciousness and then you remain unconscious. Then you are born again in a new body, but then too you are unconscious. The gap between one death and another birth is unconscious, so you don’t know how you will feel when not embodied. You don’t know who you are when you are not in a body. You know only one phenomenon, and that is of embodiment; you have always known yourself in the body.

This has been so long, so continuous, that you have forgotten that you are different from it. This is a forgetfulness – natural, bound to happen in the circumstances – hence the attachment. You feel you are the body – this is the attachment. You feel that you are not anything other than the body, not anything more than the body. You may not agree with me at this point, because many times you think that you are not the body, you are the soul, the self. But this is not your knowing; this is simply what you have heard, what you have read, and what you have believed without knowing.

So the first thing to be done is that you have to realize the fact that really this is your knowing – that you are the body. Don’t deceive yourself, because deception will not help. If you think that you already know that you are not the body, then you cannot toss aside the attachment, because really for you there is no attachment, you already know. Then many difficulties arise which cannot be solved. A difficulty has to be solved at the beginning. Once you lose the beginning, you can never solve it; you have to come back again to the beginning. So remember well, and realize well that you don’t know yourself as anything other than the body. This is the first basic realization.

This realization is not there. Your mind is befogged by whatsoever you have heard; your mind is conditioned by the knowledge of others – it is borrowed, it is not real. Not that it is false – those who have said it, they have known it – but for you it is false unless it becomes your own experience. So whenever I say something is false, I mean it is not your experience. It may be true for someone else, but it is not true for you. And truth is individual in this sense – that truth is truth only when experienced; not experienced, it is untrue. There are no universal truths. Every truth has to be individual before it becomes true.

You know, you have heard; this is part of your knowledge, part of an inheritance – that you are not the body – but it is not real for you. First toss aside this unreal knowledge. Face the fact that you know yourself only as the body. That will create a great tension in you – it was just to hide that tension that you gathered this knowledge. You go on believing that you are not the body and you go on living as the body, so you are divided, and your whole being becomes non-authentic, pseudo.

Really this is a paranoid condition. You live as the body and you think and talk as the soul – then there is a struggle and a conflict and then you are constantly in an inner turmoil, a deep unease which cannot be bridged. So first encounter the fact you don’t know anything about the soul, the self – all that you know is about the body.

This will release a very uneasy condition in you. All that is hidden will come up to the surface. In realizing this fact that you are the body, you will literally start perspiring. In realizing this fact that you are the body, you will feel very uneasy, strange, but that feeling has to be gone through; only then can you know what attachment to the body means.

Teachers go on saying that you should not be attached to your body, but the basic thing – what the attachment to the body is – is unknown to you. Attachment to the body is a deep identification with the body, but first you have to realize what this identification is. So put aside all your knowledge that has given you an illusory sense that you are the soul. Realize that you know only one thing, and that is the body. How does this create and how does this release hidden turmoil and a hidden hell within you?

The moment you realize you are the body, for the first time you realize the attachment. For the first time you grip the fact in your consciousness that this body which is born, and this body which is going to die, is you. For the first time you realize the fact that these bones, this bones – this is you. For the first time you realize the fact that this sex, this anger – this is you. So all the false images fall. You become real.

The reality is painful, very painful – that’s why we go on hiding it. It is a deep trick. You go on thinking about yourself as the self, and everything that you don’t like, you throw on the body. So you say sex belongs to the body, love belongs to you. Then you say greed and anger, they belong to the body; compassion belongs to you. Compassion belongs to the self, and cruelty belongs to the body. Forgiveness belongs to the self, and anger belongs to the body. So whatsoever you feel is wrong, ugly, you throw to the body, and whatsoever you feel is beautiful, you go on being identified with. You create a division.

This division will not allow you to know what attachment is, and unless you know what attachment is and unless you suffer the misery of it and the hell of it, you cannot put it aside. How can you put it aside? You can put something aside only when it proves a disease, when it proves a heavy burden, when it proves a hell; only then can you put it aside.

Your attachment has not proved a hell yet. Whatsoever Buddha says and Mahavir says is irrelevant. They may go on saying that attachment is hell, but this is not your feeling. That’s why you again and again ask how to be detached, how to be not attached, how to go beyond attachment. You go on asking this ‘how’ only because you don’t know what attachment is. If you know what attachment is, you will simply jump out of it. You will not ask ‘how’.

If your house is on fire you will not ask anyone, you will not go seeking a master to ask how to come out of it. If the house is on fire you will simply get out of it. You will not lose a single moment. You will not search for the teacher, you will not consult the scriptures. And you will not try to choose in what ways one has to come out, what means have to be adopted, and which door is the right door. These things are irrelevant when the house is on fire. When you know what attachment is, the house is on fire. You can put it aside.

To enter in this technique, first you have to throw the false knowledge of the self so that attachment with the body is revealed in its totality. It is going to be very difficult; it is going to be a deep anxiety and anguish to face it. It is not going to be easy, it is arduous, but once you face it, you can put it aside. And there is no need to ask how. It is absolutely a fire, a hell. You can jump out of it.

This sutra says:

Toss attachment for body aside, realizing I am everywhere.

And the moment you toss aside the attachment, you will realize you are everywhere. Because of this attachment you feel you are limited by the body. It is not the body which is limiting you; it is your attachment to it. It is not the body which is making a barrier between you and the reality; it is your attachment to it. Once you know what the attachment is not there, there is no body to you. Rather, the whole existence becomes your body; your body becomes a part of the total existence. Then it is not separate.

Really, your body is nothing but existence comes to you, existence reached to you. It is the nearest existence to you, that’s all – and then it goes on spreading. Your body is just the nearest corner of it, and then the whole existence is there – it goes on spreading. Once your attachment is not there, there is no body to you; or, the whole existence has become your body. You are everywhere.

In the body you are somewhere; without the body you are everywhere. In the body you are confined to a particular space; without the body you have no confinement. That’s why those who have known, they say the body is the imprisonment. Not that the body is the imprisonment; really, the attachment to it is the imprisonment. Once your eyes are not focused on the body, you are everywhere.

This looks absurd. To the mind, who is in the body, this looks absurd, a madness – how can one be everywhere? To a Buddha, whatsoever we say – that ‘I am here’ – really looks like madness. How can you be somewhere? Consciousness is not a space concept. That’s why if you close your eyes and try to find out where in your body you are, you will be at a loss. You cannot find out where you are.

There have been many religions and many sects which have preached that you are in the navel.

Some say that you are in the heart, some say that you are in the head, some say that you are in this center and that center, but Shiva says you are nowhere. That’s why if you close your eyes and try to find out where you are, you cannot say. You are, but there is no ‘where’ to you. Simply you are.

In deep sleep you are not aware of the body. You are. In the morning you will say that the sleep was very deep, very blissful. You were aware of a deep bliss running throughout, but you were not aware of the body. In deep sleep where are you? When you die, where do you go? Continuously people ask, ‘When someone dies, where does he go?’ But the question is absurd, foolish. It is related to our embodied consciousness – because we think that we are somewhere, so then when we die, where do we go? – nowhere.

When you die, you are not somewhere, that’s all. You are not confined to a space, that’s all. But if you have a desire to be confined, you will be confined again. Your desire leads you to new confinements. But when you are not in the body, you are nowhere, or, everywhere – this depends on which word appeals to you.

If you ask Buddha, he will say you are nowhere. That’s why he chooses the word ‘nirvana’. Nirvana means you are nowhere. Just like a flame which has gone out – how can you say where the flame is then? He will say it is nowhere. The flame has simply ceased to be. Buddha uses a negative term – nowhere. That’s what nirvana means. When you are not attached to the body you are in nirvana, you are nowhere.

Shiva chooses a positive term – he says everywhere – but both the terms mean the same. If you are everywhere, you cannot be somewhere. If you are everywhere, it is saying almost the same thing as saying that you are nowhere.

But in the body we are attached, and we feel that we are confined. This confinement is a mental act; it is your own doing. And you can confine yourself to anything. You have a valuable diamond. Your being can be confined to it, and if the diamond is stolen you may commit suicide or you may go mad. What has happened? There are so many persons without a diamond: no one is committing suicide, no one is feeling any difficulty without a diamond, but what has happened to you?

Once you were also without a diamond; there was no problem. Now you are again without a diamond, but there is a problem. How is this problem created? It is your own doing. Now you are attached, confined. The diamond has become your body. Now you cannot live without it; it is impossible to live without it.

Wherever you get attached, it becomes a new imprisonment. And whatsoever we are doing in life is this: we go on creating more and more imprisonments, bigger and bigger jails to live in. Then we go on decorating those jails so that they look like home, and then we forget completely that they are jails.

This sutra says that if you toss aside the attachment with the body, realization happens that I am everywhere. You have an oceanic feeling, your consciousness exists without any location. Your consciousness exists without being tethered anywhere. You become just like a sky, enveloping all; everything is in you. Your consciousness has expanded to the infinite possibility. And then the sutra says:

One who is everywhere is joyous.

Confined to a place you will be in misery, because you are always bigger than where you are confined. This is the misery – as if you are forcing yourself into a small bowl; the ocean is being forced into a small pot. The misery is bound to be there. This is the misery, and whenever this misery has been felt, the search for enlightenment arises, the search for the Brahma. Brahma means the infinite one. The search for moksha means the search for freedom. In a limited body you cannot be free; somewhere you will be a slave. Nowhere or everywhere you can be free.

Look at the human mind: whatsoever the direction, it is always for freedom, searching for freedom. It may be political, it may be economic, it may be psychological, it may be religious – whatsoever the direction, but the human mind is always groping for freedom. Freedom seems to be the deepest need. Wherever human mind finds any barrier, any slavery, any limitation, it fights against t. The whole human history is a fight for freedom.

Dimensions may be different. A Marx, a Lenin, they are fighting for economic freedom. A Gandhi, a Lincoln, they are fighting for political freedom. And there are thousands and thousands of slaveries, and the fight goes on. But one thing is certain – that somewhere, deep down, man is searching continuously for more and more freedom.

Shiva says, and all the religions say, that you can become politically free, but the struggle will not cease. Only one type of slavery will be no more, but there are other types of slaveries there, and when you are politically free then you will become aware of other slaveries. Economic slavery can cease, but then you will become aware of other slaveries – sexual, psychological. This struggle cannot cease unless you begin to feel and know that you are everywhere. The moment you feel you are everywhere, freedom is attained.

This freedom is not political, this freedom is not economical, not sociological. This freedom is existential. This freedom is total. That’s why we have called it moksha, total freedom. And then only can you be joyous. Joy or bliss is possible only when you are totally free.

Really, to be totally free means joy. The joy is not a consequence, it is the very happening. When you are totally free you are joyous, you are blissful. This bliss is not happening as an effect. Freedom is bliss, slavery is misery. The moment you feel limited you are miserable; wherever you feel limited you feel miserable. When you feel unlimited, misery disappears. So misery exists in barriers, and bliss exists in a no-barrier land, in a no-barrier existence.

Whenever you feel this freedom, joy happens to you. Even now, whenever you feel a certain freedom, even if it is not total, joy comes to you. You fall in love with somebody: a certain joy, a certain bliss happens to you. Why does it happen? Really, whenever you are in love with somebody, you have tossed aside your own attachment to the body. In a deep sense, now the other’s body has also become your body. You are not confined to your own body now; somebody else’s body has also become your body, it has also become your home, it has also become your abode. You feel a freedom Now you can move into the other and the other can move into you. In a limited way a barrier has fallen You are more than before.

When you love someone you are more than you ever were; your being has increased, expanded. Your consciousness is not limited like it was before; it has reached a new realm. You feel a certain freedom in love. It is not total, and sooner or later you will feel again confined. You feel extended, but still finite. So those who really love, are sooner or later bound to fall into prayer.

Prayer means a greater love. Prayer means a love with the whole existence. You now know the secret. You know a key, a secret key – that you loved a person, and the moment you loved, the doors opened and the barriers dissolved, and at least for one person more your being was expanded, increased. Now you know the secret key. If you can fall in love with the whole existence, you will not be the body.

In deep love you become bodiless. When you are in love with someone you don’t feel yourself as a body. When you are not loved, when you are not in love, you feel yourself more as a body, you become more aware of the body. The body becomes a burden; you have to carry it. When you are loved, the body has lost weight. When you are loved and you are in love, you don’t feel gravitation has any effect on you. You can dance, you can fly really. In a deeper way the body is no more – but this is in a limited way. The same can happen when you are in love with the total existence.

In love, joy comes to you. It is not pleasure. Remember, joy is not pleasure. Pleasure comes to you through the senses; joy comes to you through being non-sensuous. Pleasures comes to you through the body; joy comes to you when you are not the body. When for a moment the body has disappeared and you are simply consciousness, then joy comes to you. When you are the body, pleasure can happen to you. It is always through the body. Pain is possible, pleasure is possible through the body. Joy is possible only when you are not the body.

It happens ordinarily also, accidentally also. You are listening to music and suddenly gravitation is lost. You are so absorbed in it, you have forgotten your body. You are filled with music and you have become one with music. There is not a listener to it: the listener and the listened have become one. Only music exists; you are no more. You have expanded. Now you are flowing with musical notes, now there is no limit to you. The notes are dissolving into silence, and you are also dissolving into silence with them. The body is forgotten.

Whenever the body is forgotten, it is tossed aside unknowingly, unconsciously, and joy happens to you. Through Tantra and Yoga you can do it methodologically. Then it is not an accident; then you are the master of it. Then it is not happening to you; then you have the key in your hands and you can open the door whenever you want. Or, you can open the door forever and throw away the key; no need to close the door again.

Joy happens in ordinary life also, but you don’t know how it happens. The happening is always when you are not the body – remember this. So whenever you again feel any moment of joy, become aware of whether you are the body in that moment or not. You will not be. Whenever joy is, the body is not. Not that the body disappears – the body remains, but you are not attached to it. You are not attached to it, you are not tethered to it. You have jumped out.

You may have jumped out because of music, you may have jumped out because of a beautiful sunrise, you may have jumped out because a child was laughing, you may have jumped out because you were in love. Whatsoever the cause, but you have jumped out for a moment – out of the body. The body is there, but tossed aside; you are not attached to it. You have taken a flight.

Through this technique, you know that one who is everywhere cannot be miserable; he is joyous, he is joy. So the more you become confined, the more miserable. Expand, push your boundaries away, and whenever you can, leave the body aside. You look in the sky and clouds are floating: move with the clouds, leave the body here on the earth. And the moon is there: move with the moon. Whenever you can forget the body, don’t miss the opportunity – go on a journey. And then you will become accustomed to what it means to be out of the body.

And this is only a question of attention. Attachment is a question of attention. If you pay attention to the body, you are attached. If the attention has moved away, you are not attached.

Look, for example: you are playing on the sports-grounds; you are playing hockey or volley-ball or something else. When you are deep in play, your attention is not on the body. Someone has hit your feet and the blood is flowing – you are not aware. The pain is there, but you are not there. The blood is flowing but you are out of the body. Your consciousness, your attention, may be flying with the ball, may be running with the ball. Your attention is somewhere else. The game finishes: suddenly you come back to the body, and the blood is there and the pain. And you wonder how it happened – when it happened and how it happened and how you were not aware of it.

To be in the body, your attention is needed to be there. So remember it – wherever your attention is, you are there. If your attention is in the clouds, you are there. If your attention is in the flower, you are there. If your attention is in money, you are there. Your attention is your being. And if your attention is nowhere, you are everywhere.

So the whole process of meditation is to be in such a state of consciousness where your attention is nowhere, there is no object to it. When there is no object to it, there is no body to you. Your attention creates the body. Your attention is your body. And when attention is nowhere, you are everywhere – joy happens to you. It is not good to say that it happens to you – you are it. It cannot leave you now; it is your very being. Freedom is joy, that’s why so much hankering after freedom.


The Book of Secrets, Chapter 57   The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt You are Everywhere.

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 online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.