Attention Between Eyebrows – Osho

Attention between eyebrows, let mind be before thought. Let form fill with breath essence to the top of the head and there shower as light.

This was the technique given to Pythagoras. Pythagoras went with this technique to Greece, and really, he became the fountainhead, the source of all mysticism in the West. He is the father of all mysticism in the West.

This technique is one of the very deep methods. Try to understand this: Attention between eyebrows… Modern physiology, scientific research, says that between the two eyebrows is the gland which is the most mysterious part of the body. This gland, called the pineal gland, is the third eye of the Tibetans – shivanetra: the eye of the Shiva, of the tantra. Between the two eyes there exists a third eye, but it is non-functioning. It is there, it can function any moment, but it does not function naturally. You have to do something about it to open it. It is not blind; it is simply closed.

This technique is to open the third eye.

Attention between eyebrows… Close your eyes, then focus both of your eyes just in the middle of the two eyebrows. Focus just in the middle, with closed eyes, as if you are looking with your two eyes. Give total attention to it.

This is one of the simplest methods of being attentive. You cannot be attentive to any other part of the body so easily. This gland absorbs attention like anything. If you give attention to it, both your eyes become hypnotized with the third eye. They become fixed; they cannot move. If you are trying to be attentive to any other part of the body it is difficult. This third eye catches attention, forces attention; It is magnetic for attention. So all the methods all over the world have used it. It is the simplest to train you in attention because not only are you trying to be attentive, the gland itself helps you; it is magnetic. Your attention is brought to it forcibly. It is absorbed.

It is said in the old tantra scriptures that for the third eye attention is food. It is hungry; it has been hungry for lives and lives. If you pay attention to it, it becomes alive. It becomes alive! The food is given to it. And once you know that attention is food, once you feel that your attention is magnetically drawn, attracted, pulled by the gland itself, attention is not a difficult thing then. One has only to know the right point. So just close your eyes, let your two eyes move just to the middle, and feel the point. When you are near the point, suddenly your eyes will become fixed. When it becomes difficult to move them, then know you have caught the right point. […]

Attention between eyebrows, let mind be before thought… If this attention is there, for the first time you will come to experience a strange phenomenon. For the first time you will see thoughts running before you; you will become the witness. It is just like a film screen: thoughts are running and you are a witness. Once your attention is focused at the third eye center, you become immediately the witness of thoughts.

Ordinarily you are not the witness, you are identified with thoughts. If anger is there, you become anger. If a thought moves, you are not the witness; you become one with the thought, identified, and you move with it. You become the thought; you take the form of the thought. When sex is there you become sex, when anger is there you become anger, when greed is there you become greed.

Any thought moving becomes identified with you. You do not have any gap between you and the thought.

But focused at the third eye, suddenly you become a witness. Through the third eye you become the witness. Through the third eye you can see thoughts running like clouds in the sky or people moving on the street.

You are sitting at your window looking at the sky or at people in the street; you are not identified. You are aloof, a watcher on the hill – different. Now if anger is there you can look at it as an object. Now you do not feel that you are angry. You feel that you are surrounded by anger – a cloud of anger has come around you – but you are not the anger. And if you are not the anger, anger becomes impotent, it cannot affect you; you remain untouched. The anger will come and go and you will remain centered in yourself. […]

This fifth technique is a technique of finding the witness. Attention between  eyebrows, let mind be before thought. Now look at your thoughts; now encounter your thoughts. Let form fill with breath essence to the top of the head and there shower as light. When attention is focused at the third eye center, between the two eyebrows, two things happen. One is, suddenly you become a witness.

This can happen in two ways. You become a witness and you will be centered at the third eye. Try to be a witness. Whatsoever is happening, try to be a witness. You are ill, the body is aching and painful, you have misery and suffering, whatsoever – be a witness to it. Whatsoever is happening, do not identify yourself with it. Be a witness, an observer. Then if witnessing becomes possible, you will be focused in the third eye.

The vice versa is the case also. If you are focused in the third eye, you will become a witness. These two things are part of one. So the first thing: by being centered in the third eye there will be the arising of the witnessing self. Now you can encounter your thoughts. This will be the first thing. And the second thing will be that now you can feel the subtle, delicate vibration of breathing. Now you can feel the form of breathing, the very essence of breathing. […]

By being focused in the third eye, suddenly you can observe the very essence of breath – not breath, but the very essence of breath, prana. And if you can observe the essence of breath, prana, you are at the point from where the jump, the breakthrough happens. […]

When you are focused in the third eye, just imagine that the essence of prana is showering from the top of the head, just as if you are sitting under a tree and flowers are showering, or you are just under the sky and suddenly a cloud begins to shower, or you are just sitting in the morning and the sun rises and rays begin to shower. Imagine, and immediately there is a shower – a shower of light falling down from the top of your head. This shower recreates you, gives you a new birth. You are reborn.

-Osho

From The Book of Secrets, Discourse #5

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Attention Between Eyebrows.

Osho’s Book of Secrets Meditations

All 112 of Shiva’s meditation techniques (Vigyan Bhairava Tantra)

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

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At the Start of Sneezing be Uninterruptedly Aware – Osho

At the start of sneezing, during fright, in anxiety, above a chasm, flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware. 

It looks so simple: at the start of sneezing, during fright, in anxiety or before hunger or after hunger, be uninterruptedly aware. 

Many things have to be understood. Very simple acts like sneezing can be used as devices, because howsoever simple they look, they are very complex, and the inner mechanism is a very delicate thing. Whenever you feel that a sneeze is coming become alert, and the sneeze may not come at all. It may simply disappear, because a sneeze is a non-voluntary thing – unconscious, non-voluntary.

You cannot sneeze voluntarily; you cannot “will” it. How can you? How helpless man is! You cannot “will” a single sneeze. Howsoever you may try, you cannot bring it out. A single sneeze – such a small thing, but you cannot will it. It is non-voluntary; volition is not needed. It does not happen because of your mind; it is because of your total organism, your total body.

And the second thing: when you become alert, when the sneeze is coming – you cannot bring it, but when it is coming – if you become alert, it may not come, because you are bringing something new to the process: the alertness. It may disappear, but when the sneeze disappears and you are alert, there is a third thing. First, a sneeze is non-voluntary. You bring in a new thing – alertness. When the alertness comes, the sneeze may not come. If really you are alert, it will not; it may not happen at all. Then a third thing happens. The energy that was going to be released through a sneeze, where does it move? It moves to your alertness. Suddenly there is a flash, a lightning. You become more alert. The energy, that was going to be thrown by the sneeze moves into alertness. Suddenly you become more alert.

In that flash, in that lightning, even enlightenment is possible. That is why I say that these matters are so simple, they look absurd. Their promise seems to be too much. Just through sneezing, how can one become enlightened? But sneezing is not just sneezing; you are totally involved in it.

Whatsoever you do or whatsoever happens to you is a total involvement. Observe again: whenever a sneeze happens, you are totally in it with the whole body, the whole mind. It is not just your nose in which the sneeze is happening; every fiber, every cell of your body is involved in it. A subtle trembling, a subtle wavering goes all over the body, and with it the whole body becomes concentrated. And when the sneeze has happened, the whole body relaxes. But it is difficult to bring alertness to it. If you bring alertness to it, it will not happen, and if it happens you can know that the alertness was not there. That is why you should be alert.

At the start of sneezing…, because if it has started, nothing can be done. The arrow has gone; you cannot change it now. The mechanism has started. The energy is on its way to being released, it cannot be stopped. Can you stop a sneeze in the middle? How can you stop it in the middle? By the time you are ready, it has already happened. You cannot stop it in the middle.

Just at the beginning, become alert. The moment you feel the sensation that it is coming, become alert. Close your eyes and be meditative. Bring your total consciousness to the focus just where you are feeling the sensation of an oncoming sneeze. Just at the beginning, remain alert. The sneeze will disappear, and the energy will be transformed into more alertness. And because in the sneeze the whole body is involved, the whole mechanism is involved – it is a release mechanism and you are alert at this moment – there will be no mind, there will be no thought, no meditation.

In a sneeze, thinking stops. That is why so many people like snuff. It unburdens them, their minds feel more relaxed because for a moment thinking stops. Snuff gives them a glimpse of no-thinking. Through snuff, when the sneeze comes, they are not minds, they become bodies. The head disappears for a single moment, but it feels good.

If you become habituated to snuff, it is very difficult to leave it. It is more penetrating a habit than smoking; smoking is nothing before it. It penetrates more deeply, because smoking is conscious and sneezing is unconscious. To leave snuff is more difficult than to leave smoking. And smoking can be changed, substitutes can be found – but there is no substitute for snuff, because, really, sneezing is a very unique phenomenon in the body.

The only other thing that can be compared and which has been compared is the sex act. Those who think in terms of physiology, they say that the sex act is just sneezing through the sex organ – and the similarity is there. It is not one hundred percent right because much more is involved in sex, greater things are involved in it. But in the beginning, just in the beginning, the similarity is there.

Something is thrown out from the nose and you feel relieved, and something is thrown out from the sex organ and you feel relieved. And both are non-voluntary. You cannot move into sex with will. If you try, you will be a failure – particularly men, because man’s sex organ has to do something. It is active. You cannot “will” its act, and if you try, then the more you try, the more it will be impossible.

It can happen, but you cannot make it happen. Because of this, in the West sex has become a problem. This half century in the West sex knowledge has developed, and everyone has become so conscious about it that the sex act is becoming more and more impossible.

If you are alert, sex will be impossible. If a man is alert while making love, the more he is alert, the more it will be difficult. He will not be able to get an erection. It cannot be willed, and if you will it you will lose it. The same method, the same technique, can be used in sex. Just in the beginning, when you feel the sensation of an erection just coming to you but it has not yet come, you just feel the vibration, become alert. The vibration will be lost, and the same energy will move into alertness.

Tantra has used this. It has tried in many ways. A beautiful naked woman will be there just as an object for meditation, and the seeker, the meditator, will sit before the nude woman meditating on her body, her form, her proportions, just waiting for the first sensation in his sex center. The moment the sensation is there, he will close his eyes. He will forget the woman. He will close his eyes, and he will become alert of the sensation. Then sex energy is being transformed into alertness.

He is allowed to meditate on the nude woman only up to the point when the sensation is felt. When he has to close his eyes and move to his own sensation and become alert there, the same as is done in sneezing. And why does this flash happen? Because mind is not there. The basic thing is that if the mind is not there and you are alert, you will have satori, you will have the first glimpse of samadhi.

Thought is the barrier. So if thought disappears in any way, the thing will happen. But thought must disappear; only then is alertness there. Thought can disappear even in sleep; thought can disappear when you go unconscious; thought can disappear when you take some drug. Thought disappears, but then there is no alertness to be aware of the phenomenon that is hidden behind thought. So I define meditation as thoughtless consciousness. You can become thoughtless and unconscious; then there is no meaning. You can be conscious with thought; you are already that.

Bring these two things together – consciousness and thoughtlessness. When they meet, meditation happens, meditation is born. And you can try with very small things because nothing is really small. Even a sneeze is a cosmic phenomenon. In existence, nothing is great and nothing is small. Even a minute atom can destroy the whole world, and even a sneeze, a very atomic phenomenon, can transform you.

So don’t see things as small or big. There is nothing small and nothing big. If you have the penetrating eye, then very small things are vital. Between atoms universes are hidden, and between the universe and an atom you cannot say which is great and which is small. Even a single atom is a universe in itself, and the greatest universe is nothing but atoms. So don’t think in terms of great and small. Just try. Don’t say, “What can happen in a sneeze? I have been sneezing the whole life, and nothing has happened.”

-Osho

From The Book of Secrets, Discourse #41

Copyright© OSHO International Foundation

Also see Follow the Sneeze IN

Osho’s Book of Secrets Meditations

All 112 of Shiva’s meditation techniques (Vigyan Bhairava Tantra)

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

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

Fear of Transformation – Osho

Many people seem to be interested in meditation, but that interest cannot be very deep because so very few are transformed through it. If the interest is really deep, it becomes a fire by itself. It transforms you. Just through intense interest you start becoming different. A new center of being arises. So many people seem to be interested but nothing new arises in them, no new center is born, no new crystallization is achieved. They remain the same.

That means they are deceiving themselves. The deception is very subtle but it is bound to be there. If you go on taking medicine, having treatments, and the illness remains the same – rather on the contrary, it goes on increasing – then your medicine, your treatment, is bound to be false. Maybe deep down you don’t want to be transformed. That fear is very real – the fear of transformation. So on the surface you go on thinking that you are deeply interested, but deep down you go on deceiving.

The fear of transformation is just like the fear of death. It is a death, because the old will have to go and the new will come into being. You will be there no more, something totally unknown to you will be born out of you. Unless you are ready to die, your interest in meditation is false, because only those who are ready to die will be reborn. The new cannot become a continuity with the old. The old must be discontinued. The old must go. Only then can the new come into being. The new is not an outgrowth of the old, the new is not continuous with it – the new is totally new. And it comes only when the old dies. There is a gap between the old and the new – that gap gives you the fear. You are afraid. You want to be transformed but simultaneously you want to remain the old. This is the deception. You want to grow, but you want to remain you. Then growth is impossible; then you can only deceive; then you can go on thinking and dreaming that something is happening, but nothing will happen because the basic point has been missed.

So there are many people all over the world who are very interested in meditation, moksha, nirvana, and nothing is happening. There is so much noise about it but nothing real is happening. What is the matter?

Sometimes the mind is so cunning that because you don’t want to be transformed, the mind will create a superficial interest so that you can say to yourself, “You are interested, you are doing whatsoever can be done.” And you remain the same. And if nothing happens, you think that the technique you are using is wrong, the guru you are following is wrong, the scripture, the principle, the method, is wrong. You never think that even with a wrong method transformation is possible if the real interest is there; even with a wrong method you will be transformed. If you are really interested in transformation, you will become different even if following a wrong guru. If your soul and your heart is in your effort, no one can mislead you except yourself. And nothing is a barrier to your progress except your own deceptions.

When I say that even a wrong master, a wrong method, a wrong principle, can lead you to the real, I mean that the real transformation happens when you are intensely involved in it, not through any method. The method is just a device, the method is just a help, the method is secondary – your being involved in it is the fundamental thing. But you go on doing something – not even doing, you go on talking about doing. And words create an illusion: because you think so much about it, you read so much about it, you listen so much about it, that you start feeling you are doing something. So-called religious persons have developed many deception devices.

I have heard that a motorist, driving along a road, saw the school building on fire. The teacher of the small school of that small village was Mulla Nasruddin. He was sitting under a tree. The motorist called to him, “What are you doing there? The school building is on fire!” Mulla Nasruddin said, “I know about it.” The motorist was much excited. He said, “Then why are you not doing something?” Mulla Nasruddin said, “Ever since it started I have been praying for rain. I am doing something.”

Prayer is a trick to avoid meditation, and the so-called religious mind has developed many types of prayer. Prayer can also become a meditation – when it is not only a prayer, it is a deep effort, a deep involvement. Prayer can also become meditation, but ordinarily prayer is just an escape. To avoid meditation, people go on praying. To avoid doing anything they pray. Prayer means that God must do something. Someone else must do. Prayer means that we are passive – something must be done to us. Meditation is not prayer in that sense: meditation is something you do to yourself. And when you are transformed, the whole universe behaves differently to you, because the universe is nothing but a response to you, whatsoever you are. If you are silent, the whole universe responds to your silence in thousands and thousands of ways. It reflects you. Your silence is multiplied infinitely. If you are blissful, the whole universe rejects your bliss. If you are in misery, the same happens. The mathematics remains the same, the law remains the same: the universe goes on multiplying your misery. Prayer won’t do. Only meditation can help because meditation is something to be done authentically by you, it is a doing on your part.

So the first thing I would like to say to you is be constantly alert that you are not deceiving yourself. You may be doing something and still deceiving yourself.

I have heard that Mulla Nasruddin once came running into a post office, grasping the postmaster by the lapel, shook him, and said, “I have gone crazy. My wife has disappeared!” The postmaster felt sorry and he said, “Really, she has disappeared? Unfortunately this is a postal department – you have to go to the police department to report this disappearance.” Mulla Nasruddin shook his head negatively and said, “I am not going to be caught again. In the past my wife also disappeared and when I reported it to the police department, they found her. I am not going to be caught again. If you can take the report, take it, otherwise I am going.”

He wants to report to feel good, to feel that he has done whatsoever can be done. But he doesn’t want to report to the police department because he is afraid.

You go on doing things just to feel good, just to feel that you are doing something. But really you are not ready to be transformed. So all that you do just passes as useless activity – not only useless, harmful also, because it is a wastage of time, energy, and opportunity. These techniques of Shiva are only for those who are ready to do. You can ponder over them philosophically – that means nothing. But if you are actually ready to do, then something will start happening to you. They are alive methods, not dead doctrines. Your intellect is not needed; your totality of being is required. And any method will do. If you are ready to give it a chance, any method will do. You will become a new man.

Methods are devices, I will repeat again. If you are ready, then any method can do. They are just tricks to help you to take the jump, they are just like jumping boards. From any jumping board you can jump into the ocean. The jumping boards are insignificant: what color they are, which wood they are made of is irrelevant. They are simply jumping boards and you can take a jump from them. All these methods are jumping boards. Whatsoever method takes your fancy, don’t go on thinking about it, do it!

Difficulties will arise when you start doing something – if you don’t do anything there will be no difficulty. Thinking is very easy doing because you are not really traveling, but when you start doing something, difficulties arise. So if you see that difficulties have arisen, you can feel that you are on the right track – something is happening to you. Then old barriers will break, old habits will go, there will be change, there will be disturbance and chaos. All creativity comes out of chaos. You will be created anew only if all that you are becomes chaotic. So these methods will destroy you first, then only will a new being be created. If there are difficulties, feel fortunate – that shows growth. No growth is smooth… and spiritual growth cannot be smooth, that is not its nature. Because spiritual growth means growing upwards, spiritual growth means reaching into the unknown, reaching into the uncharted. Difficulties will be there. But remember that with each difficulty that is passed you are crystalized. You become more solid. You become more real. For the first time you will feel something centering within you, something becoming solid.

As you are now you are just a liquid phenomenon, changing every moment, nothing stable. Really you cannot claim any ‘I’ – you don’t have one. You are many ‘I’s’ just in a flow, a river-like flow. You are a crowd, not an individual yet. But meditation can make you an individual.

 This word ‘individual’ is beautiful: it means indivisible. Right now as you are, you are divided. You are only many fragments clinging together anyhow without any center being there, without any master in the house, with only servants. And for a moment any servant can become the master.

Every moment you are different because you are not – and unless you are, the Divine cannot happen to you. To whom can it happen? You are not there. People come to me and they say, “We would like to see God.” I ask them, “Who will see? You are not there. God is always there, but you are not there to see. It is just a passing thought that you want to see God.” The next moment they are not interested; the next moment they have forgotten all about it. A persistent, intense effort and longing is needed. Then any method will do.

Now, we should enter the methods.

-Osho

From The Book of Secrets, Chapter 73

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.

That Third Point is Advaita – Osho

Man is Janus-faced – animal and divine both. Animal belongs to his past, divine belongs to his future, and this creates the difficulty. The past has passed, it is no more; just a shadow of it lingers on. And the future is still the future, it has not yet come; it just a dream, just a possibility. And between these two exists man – the shadow of the past and the dream of the future. He is neither and he is both.

He is both because the past is his – he was animal. He is both because the future is his – he can be divine. And he is not both, because the past is no more and the future is yet to be.

Man exists as a tension between these two: that which was and that which can be. This creates a conflict, a constant struggle to realize, to be something. In a sense, man is not. Man is just a step from the animal to the divine – and a step is nowhere. It was somewhere and it will be somewhere, but right now it is nowhere, just hanging in the air.

So whatsoever man is doing – whatsoever I say – he is never satisfied in it, never content, because two diametrically opposite existences meet in him. If the animal is satisfied then the divine is in discontent. If the divine is satisfied then the animal is in discontent. A part is always in discontent.

If you move to the animal, in a way you satisfy part of your being, but immediately in that satisfaction dissatisfaction arises, because the opposite part, your future, is just contrary to it. The satisfaction of the animal is the dissatisfaction of the possibility of your future. If you satisfy your divine possibility the animal revolts; it feels hurt. A definite discontent arises within you. You cannot satisfy both, and satisfying one, the other is dissatisfied.

I remember one anecdote. One sports car enthusiast reached the pearly gates, and St. Peter welcomed him. He had come with his Jaguar, and the first thing he asked St. Peter was this: “Are there beautiful highways in heaven?”

St. Peter said, “Yes, they have the most beautiful highways, but there is one difficulty – in heaven they don’t allow automobiles.”

The speed-fiend said, “Then it is not for me. Then please arrange for me to be sent to the other place. I would like to go to hell. I cannot leave my Jaguar.”

So it was arranged. He reached hell, he came to the gates, and Satan welcomed him and said that he was very happy to see him. He said, “You are just like me; I am also a lover of Jaguars.”

The speed-fiend said, “Fine, give me the map of your highways.”

Satan became sad. He said, ‘Sir, we don’t have any highways down here – that is the hell of it!’

This is the situation of man. Man is Janus-faced, a double being, split in two. If you satisfy one thing, then something becomes frustrating to your other part. If you do otherwise, then the other part is dissatisfied. Something is always lacking. And you cannot satisfy both, because they are diametrically opposite.

And everyone is doing this impossible thing, trying to do this – to have a compromise somewhere so both heaven and hell can meet; so body and soul, the lower and the higher, the past and the future, can somewhere meet and have a compromise. We have been doing that for many lives. It has not happened, and it is not going to happen. The whole effort is absurd, impossible.

These techniques are not concerned with creating a compromise within you. These techniques are to give you a transcendence. These techniques are not to satisfy the divine against the animal.

That is impossible. That will create more turmoil within you, more violence, more struggle. These techniques are not to satisfy your animal against the divine. These techniques are just to transcend the duality. They are neither for the animal nor for the divine.

Remember, that is the basic difference between other religions and tantra. Tantra is not a religion, because religion basically means: for the divine against the animal – so every religion is part of the conflict. Tantra is not a struggle technique, it is a transcendence technique. It is not to fight with the animal, it is not for the divine. It is against all duality. It is neither for nor against really. It is simply creating a third force within you, a third center of existence where you are neither animal nor divine.

For tantra that third point is advait, that third point is non-duality.

Tantra says you cannot reach the one by fighting through duality. You cannot come to a non-dual point by choosing one thing in the struggle in duality. Choice will not lead you to the one; only a choiceless witnessing.

This is very foundational to tantra, and because of this tantra was never really understood rightly. It has suffered a long, a centuries-old misunderstanding; because the moment tantra says it is not against the animal, you start feeling as if tantra is for the animal. And the moment tantra says it is not for the divine, you then start thinking that tantra is against the divine.

Really, tantra is for a choiceless witnessing. Don’t be with the animal, don’t be with the divine, and don’t create a conflict. Just go back, just go away, just create a gap between you and this duality and become a third force, a witnessing, from where you can see both the animal and the divine. I told you that the animal is the past and the divine is the future, and past and future are opposed.

Tantra is in the present. It is neither past nor future. Just this very moment, don’t belong to the past and don’t hanker for the future. Don’t long for the future and don’t be conditioned by the past. Don’t allow the past to become a hangover and don’t create any projections in the future. Remain true to this very moment, here and now, and you transcend. Then you are neither animal nor divine. For tantra, to be such is to be God. To be such, in this suchness of the moment, where past is unrelated and future is not created, you are free, you are freedom.

These techniques are not religious in this sense, because religion is always opposed to the animal. Religion creates a conflict. So if you are really religious you will become schizophrenic, you will be split. All religious civilizations are split civilizations. They create neurosis, because they create inner conflict. They divide you into two, and one part of your being becomes the enemy. Then your whole energy is dissipated fighting with yourself.

Tantra is not religious in that sense, because tantra doesn’t believe in any conflict, in any violence. And tantra says don’t fight with yourself. Just be aware. Don’t be aggressive and violent with yourself. Just be a witness, a watcher. In the moment of witnessing you are neither; both the faces disappear. In that moment of witnessing you are not human. You simply are. You exist without any label. You exist without any name. You exist without any category. You are without being anyone in particular – a simple amness, a pure being. These techniques are for that pure being.

-Osho

From The Book of Secrets, Chapter 59

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.

All and Nothing Mean the Same – Osho

You said that really there is no one inside us, there is only a void, an emptiness, but then why do you often call it the being, the center?

 Being or non-being, nothing or all – they look contradictory but they both mean the same. All and nothing mean the same. In dictionaries they are opposites but in life they are not. Nobody understands. Look at it in this way: if I say that I love all, or if I say that I love no one, it means the same. If I love someone, then only is there a difference. If I love all, it means the same as loving no one. There is no difference then. The difference is always in degrees, relative. And these are both two extremes, they have no degrees: the total and the zero have no degrees. So you can call the total a zero, or you can call a zero the total. That’s why some enlightened persons have called the inner space emptiness, sunya, the void, nothingness, non-being, anatma – and some have called it the inner being, the absolute being, the Brahma, atma, the supreme self. These are the two ways to describe it. One is positive, the other is negative. Either you have to include all or have to exclude all – you cannot describe it with any term which is relative. An absolute term is needed.

Both the contradictory poles are absolute terms.

But there have been some enlightened persons who have remained totally silent. They have not called it anything, because whatsoever you call it – whether you call it being or non-being – the moment you give it a name, a term, a word, you have erred, because it includes both.

For example, if you say, “God is alive,” or “God is life,” it is meaningless, because then who will be death? He includes all. He must have death in him as completely as life, otherwise to whom will death belong? And if death belongs to someone else and life belongs to God – then there are two Gods, and then there will be many problems which cannot be solved. God must be both life and death. God must be both the creator and the destroyer. If you say God is the creator, then who is the destroyer? If you say God is good, then who will be evil? Because of this difficulty, Christians, Zoroastrians, and many other religions have created a Devil side by side with God, because to whom will the evil belong? They have created a Devil. But nothing is solved – the problem is only pushed one step back because then it can be relevantly asked, “Who has created the Devil?” If God himself creates the Devil, then he is responsible. And if the Devil is something independent, not related to God, then he himself becomes a God, a supreme power. And if God has not created the Devil, how can God destroy him? It is impossible. Theologians go on giving some answers to a question but that answer again creates more questions.

God created Adam, then Adam became evil. He was expelled. He disobeyed God and he was expelled from the heavenly world. It has been asked again and again, and relevantly, why did Adam become evil? The possibility must have been created by God in him – the possibility to be evil, to go wrong, to disobey. If there was no possibility, no inherent tendency, then how could Adam go wrong?

God must have created the tendency. And if the tendency for evil was there, another thing is also certain: the tendency to overcome it was not so strong. The tendency to fight it was not so strong. The evil tendency was stronger. Who created this strength? No one except God can be responsible. Then the whole thing seems to be a hoax. God creates Adam: he creates an evil tendency in him, a strong evil tendency which he cannot control; then he goes wrong; then he is punished. God should be punished, not Adam! Or, you have to accept that some other force exists side by side with God.

And that other force must be stronger than God, because the evil can tempt Adam and God cannot protect him. The Devil can provoke and seduce and God cannot protect. The Devil seems to be a stronger God.

There is a church, recently born in America, called the church of Satan, the church of the Devil. They have a high priest, just like the pope of the Vatican. And they say that history proves that the real God is the Devil. And they look logical. They say, “Your God, the God of good, has always been defeated, and the Devil has always been the victorious. The whole of history proves it. So why worship a weak God who cannot protect you? It is better to follow a strong God who can seduce you but who can protect you also – because he is stronger.” The church of the Devil is now a growing church. And they seem logical. This is what history proves.

This duality – to save God from the negative pole – creates problems. In India we have not created the other pole. We say God is both: the creator and the destroyer, the good and the bad. This is difficult to conceive of because the moment we say “God” we cannot conceive of him being bad. But in India we have tried to penetrate the deepest mystery of existence – that is, oneness. Somehow, good and bad, life and death, negative and positive, meet somewhere, and that meeting point is existence, oneness. What will you call that meeting point? Either you will have to use a positive term, or a negative one, because we don’t have any other terms. If you use positive terms, then you call it “Being” with a capital B – God, Absolute, Brahma. Or if you want to use s negative term, then you call it nirvana, nothingness, sunya, non-being, anatma. Both indicate the same. It is both and your inner being is also both. That is why sometimes I call it being, and sometimes I call it non-being. It is both. It depends on you. If the positive appeals to you, then call it being. If the negative appeals to you, then call it non-being. It depends on you. Whatsoever feels good, whatsoever you feel will give you maturity, growth, evolution, call it that.

There are two types of persons: one who cannot feel any affinity with negativity and the other who cannot feel any affinity with the positive. Buddha is the negative type. He cannot feel affinity with the positive, he feels affinity with the negative. He uses all negative terms. Shankara doesn’t feel affinity with the negative. He talks about the ultimate reality in positive terms. Both say the same thing. Buddha calls it sunya, and Shankara calls it Brahma. Buddha calls it the void, nothing, and Shankara calls it the Absolute, the All. But they are saying exactly the same thing.

Ramanuja, one of Shankara’s greatest critics, says that Shankara is just a hidden Buddhist. He is not a Hindu, he only appears to be because he uses positive terms. That is all the difference there is. Wherever Buddha says nothing, he says Brahma – all else is the same. Ramanuja says that Shankara is the great destroyer of Hinduism because he has brought Buddhism in from the back door by just using a trick – wherever a negative term is used, he uses a positive term, that’s all. He calls him a Prachhana-Bouddha, a crypto-Buddhist. And he is right in a way because there is no difference. The message is the same.

So it depends on you. If you feel an affinity with silence, nothingness, then call that great being Emptiness. If you don’t feel an affinity, if you feel afraid, then call that emptiness The Great Being.

But then your techniques will be different. If you feel scared with emptiness, aloneness, nothingness, then the four techniques I talked about last night will not be of much use to you. Forget them. There are other methods about which I have been talking. Use positive techniques.

But if you are ready and have the courage to be supportless, to move into emptiness, alone, ready to cease completely, then these four techniques will help you tremendously. It depends on you.

-OSHO

From The Book of Secrets, Chapter 80

Copyright© OSHO International Foundation

The Book of Secrets

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.

Enter Space, Supportless, Eternal, Still – Osho

Enter space, supportless, eternal, still.   

Three qualities of space have been given in this technique. Supportless: there can be no support in space. Eternal: it can never end. Still: it will be soundless, it will be silent. Enter this space, it is within you.

But the mind always asks for support. People come to me and if I say to them, “Just sit silently, with closed eyes, and don’t do anything,” they say, “Give me some avalamban, some support. Give me some mantra as a support, because I cannot sit.” Just sitting is difficult. If I give them a mantra, it is okay. They can go on repeating the mantra. Then it is easy. With support you are never empty, that’s why it is easy. Something must go on, you must be doing something. Doing, the doer remains: doing, you are filled. You may be filled with Omkar, Aum, Ram, Jesus, Ave Maria, anything – you may be filled with anything, but you are filled. Then you are okay Mind resists emptiness. It wants always to be filled by something else, because if it is filled it can be. If it is not filled it will disappear. In emptiness you will attain no no-mind. That’s why mind asks for support.

If you want to enter inner space, don’t ask for support. Drop all supports, mantras, gods, scriptures, whatsoever gives you a support. If you feel you are supported, drop it, and just move inside – supportless. It will be fearful; you will feel scared. You are moving to where you can be lost completely. You may not be able to come back because all supports will be lost. Your contact with the bank is lost and where this river will lead you, no one knows. Your support is lost. You may fall into an infinite abyss. Hence, fear grips you, and you ask for some support. Even if it is a false support, you enjoy it. Even a false support is helpful. Because for the mind it makes no difference whether a support is real or false – it must be a support, that’s the point. You are not alone, something is there and supporting you. […]

It happened once that a man came to me. He was living in a house where he felt there were spirits and ghosts. And he was very worried. Through worries, he started seeing more illusions. Through worries, he became ill, weak. His wife said, “If you live any longer in this house, I am leaving.” His children were sent to some relative’s house.

The man came to me and he said, “It has become very difficult now. I see them clearly. They walk in the night. The whole house is filled with spirits. You help me.”

So I gave him one of my pictures and said, “Take it. Now I will tackle those spirits. You simply sleep silently, you need not worry. Really, I will tackle them, I will see to them. Now it is my business. And don’t interfere. Now you need not be concerned.”

The man came the next day. He said, “I slept, it was so beautiful! You have done a miracle!” And I had not done anything but give a support. Through support the mind was filled. It was no longer vacant; someone was there.

In ordinary life you are leaning on many false supports, but they help. And unless you become strong enough, you will need them. That’s why I say that this is the ultimate technique – no support.

Buddha was dying and Anand asked him, “Now you are leaving us, what shall we do? How shall we attain? How shall we proceed now? When the master is gone, we will be wandering in darkness for many, many lives. No one is there to lead us, to guide us, the light is going out.”

So Buddha said, “It will be good for you. When I am no more, you become your own light. Move alone, don’t ask for any support, because support is the last barrier.”

And it happened. Anand had not become enlightened. For forty years he was with Buddha, he was the closest disciple, he was just like a shadow to Buddha, moving with him, living with him; he had had the longest contact with him. For forty years Buddha’s compassion was falling over him, raining over him – for forty years. But nothing happened; Anand remained as ignorant as ever. And the day after Buddha died, Anand became enlightened – the next day, the very next day. The very support had been the barrier. When there was no more Buddha, Anand could not find any support. It is difficult. If you live with a Buddha, and the Buddha goes, then no one can be a support to you. Now no one will be worth clinging to. One who has been clinging to a Buddha cannot cling to anybody else in this world. This whole world will be vacant. Once you have known a Buddha and his love and compassion, then no love, no compassion can compare. Once you have tasted that, nothing else is worth tasting. So Anand was alone for the first time in forty years, totally alone. There was no way to find a support. He had known the highest support; now lower supports would not do. The next day he became enlightened. He must have moved into the inner space, supportless, eternal, still. […]

So remember, don’t try to find any support. Be supportless. If you are trying to do this technique, then be supportless. That is what Krishnamurti is teaching, “Be supportless. Don’t cling to a master.  Don’t cling to anything.”

That is what every master has been doing. A master’s whole effort is first to attract you towards him, so that you start clinging to him. When you start clinging to him, when you become close and intimate with him, then he knows that the clinging must be cut. And you cannot cling to anyone else now – that is finished. You cannot move to anyone else – that is impossible. Then he cuts the clinging and suddenly you are left supportless. It will be miserable in the beginning. You will cry and you will weep and you will scream and the whole being will feel that you are lost. Into the very deepest depth of misery you will fall. But from there one arises alone, supportless.

Enter space, supportless, eternal, still. 

That space has no beginning, no end. And that space is absolutely soundless. There is nothing – not even a sound vibrating, not even a ripple. Everything is still.

That point is just within you. Any moment you can enter it. If you have the courage to be supportless, this very moment you can enter it. The door is open. The invitation is for all, all and everyone. But courage is needed; courage to be alone, courage to be empty, courage to dissolve and melt, courage to die. And if you can die within to your inner space, you will attain to the life which never dies, you will attain to amrit, to immortality.

-Osho

From The Book of Secrets, Discourse #79

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Enter Space, Supportless, Eternal, Still.

Osho’s Book of Secrets Meditations

All 112 of Shiva’s meditation techniques (Vigyan Bhairava Tantra)

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.

Suppose Your Passive Form to be an Empty Room – Osho

Suppose your passive form to be an empty room with walls of skin – empty. 

Suppose your passive form to be an empty room with walls of skin… but inside, everything empty. This is one of the most beautiful techniques. Just sit in a meditative posture, relaxed, alone, your backbone straight and the whole body relaxed – as if the whole body is hanging on the backbone. Then close your eyes. For a few moments go on feeling relaxed, more relaxed, becoming calmer and calmer and calmer. Do this for a few moments, just to be in tune. And then suddenly start feeling your body is just walls of skin and there is nothing inside, there is no one inside, the house is vacant. Sometimes you will feel thoughts passing, clouds of thoughts moving, but don’t think that they belong to you. You are not. Just think that they are roaming in a vacant sky – they don’t belong to anyone, they don’t have any roots.

Really this is the case: thoughts are just like clouds moving in the sky. They don’t have any roots and they don’t belong to the sky, they simply roam in the sky. They come and they go and the sky remains untouched, uninfluenced. Feel that your body is just walls of skin and there is no one inside.

Thoughts will still continue – because of old habit, old momentum, old cooperation, thoughts will go on coming. But just think that they are rootless clouds moving in space – they don’t belong to you, they don’t belong to anybody else. There is no one to whom they can belong – you are empty. It will be difficult, but because of the old habits, nothing else. Your mind would like to catch some thought, be identified with it, move with it, enjoy it, indulge in it. Resist! Just say there is no one to indulge, there is no one to fight, there is no one to do anything with this thought. Within a few days, a few weeks, thoughts will slow down, they will become less and less. The clouds will start disappearing or, even if they come, there will be great gaps of cloudless sky when there will be no thought. One thought will pass. Then another will not come for a period. Then another will come and then there will again be an interval. In those intervals you will know for the first time what emptiness is. And the very glimpse of it will fill you with such deep bliss you cannot imagine.

Really it is difficult to say anything about it, because whatsoever is said in language will refer to you, and you will not be there. If I say that you will be filled with happiness it will be nonsense. You will not be there, so how can I say you will be filled with happiness? Happiness will be there. Just within the four walls of your skin, happiness will be there, vibrating – but you will not be there. A deep silence will descend on you, because if you are not, no one can create a disturbance. You always go on thinking that somebody else is disturbing you; the traffic noise on the road, children playing around you, the wife working in the kitchen… somebody is disturbing you. Nobody is disturbing you; you are the cause of the disturbance. Because you are there, anything can disturb you. If you are not there, then disturbances will come and pass through the emptiness without touching it. You are there – very touchy, a wound; anything immediately hurts you.

Suppose your passive form to be an empty room with walls of skin – empty.

Sit in a passive state, inactive, not doing anything…. Because whenever you do something the doer comes in. Really there is no doer. Only because of the doing you imagine that there is one. Buddha is difficult only because of this. Only because of linguistic forms have problems arisen. We say a man is walking. If you analyze this sentence, it means that there is someone who is walking. But Buddha says there is only a process of walking, there is no one who is walking. You are laughing. Because of language it appears that there is someone who is laughing. Buddha says there is laughter but no one inside who is laughing. When you laugh, remember this, and find out who laughs. You will never find anyone – there is simply laughter. There is no one behind it doing it. When you are sad, there is no one who is sad, there is simply sadness. Look at this, simply sadness. It is a process: simply laughter, simply happiness, simply unhappiness. There is no one behind it.[…]

Suppose your passive form to be an empty room – just like an empty room – with walls of skin – empty. Go on dropping into that emptiness. A moment will come sometime when you feel everything has disappeared; that there is no one, nobody, the house is vacant; the lord of the house has disappeared, evaporated. In that gap, in that interval, when you are not present inside, the Divine will be present. When you are not, God is. When you are not, bliss is. So try to disappear. Try to disappear from within.

-Osho

From The Book of Secrets, Discourse #79

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt Suppose Your Passive Form to be an Empty Room.

Osho’s Book of Secrets Meditations

All 112 of Shiva’s meditation techniques (Vigyan Bhairava Tantra)

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.