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.

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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, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from and in the U.S. from OshoStore-Sedona and Osho Here and Now.


Wherever Your Mind Is Wandering – Osho

Wherever you mind is wandering, internally or externally, at this very place, this.

This mind is the door – this very mind. Wherever it is wandering, whatsoever it is thinking, contemplating, dreaming, this very mind, this very moment, is the door. This is a very revolutionary method because we never think that the ordinary mind is the door. We think that some super-mind – a Buddha, a Jesus – can enter, that they have some superhuman mind. This very mind that you have – this mind which goes on dreaming and imagining relevant or irrelevant thoughts, which is crowded with ugly desires, passions, anger, greed, all that is condemned, which is there beyond your control, pulling you here and there, pushing you from here and there, constantly a madhouse – this very mind, says this sutra, is the door. Wherever your mind is wandering – wherever remember; the object is not relevant – wherever your mind is wandering, internally or externally, at this very place, this.

Many things have to be understood. One, the ordinary mind is not so ordinary as we think. The ordinary mind is not unrelated to the universal mind: it is part of it. Its roots go down to the very center of existence; otherwise you cannot be. Even a sinner is grounded into the divine; otherwise he cannot be. Even if the devil is there, he cannot be without divine support.

Existence itself is possible only because of the groundedness into the being. Your mind is dreaming, imagining, wandering, tense, in anguish, in misery. Howsoever it moves and wheresoever it moves, it remains grounded in the totality. Otherwise is not possible. You cannot go away from existence; that is impossible. This very moment you are grounded in it.

So what is to be done? If this very moment we are grounded in it, then it will appear to the egoist mind that nothing is to be done. We are already the divine, so why so much fuss? You are grounded in the divine, but you are unaware of the fact. When mind is wandering, there are two things – the mind and the wandering, the objects in the mind and the mind itself, clouds wandering in the sky and the sky. There are two things – the clouds and the sky.

Sometimes it may happen, it happens, that there are so many clouds that the sky disappears, you cannot see it. But even if you cannot see it, it has not disappeared; it cannot disappear. There is no way to help the sky to disappear. It is there; hidden or unhidden, visible or invisible, it is there.

But clouds are also there. If you pay attention to the clouds, the sky has disappeared. If you pay attention to the sky, the clouds are just accidental, they come and they go. You need not be too much worried about them. They come and they go. They have been coming, they have been going. They have not been destroying the sky even an inch, they have not made the sky dirty; they have not even touched it. The sky remains virgin.

When your mind is wandering, there are two things: one is the clouds, the thoughts, the objects, images, and the other is the consciousness, the mind itself. If you pay too much attention to the clouds, to objects, thoughts, images, you have forgotten the sky. You have forgotten the host; you have become too much interested in the guest. Those thoughts, images, wandering, are just guests. If you focus yourself on the guests, you forget your own being. Change the focus from the guests to the host, from the clouds to the sky. Do it practically.

A sex desire arises: this is a cloud. Or greed arises to have a bigger house: this is a cloud. You can become so obsessed with it that you forget completely to whom it has arisen, to whom it has happened. Who is behind it? In what sky is this cloud moving? Remember that sky, and suddenly the cloud disappears. You need just a change of focus from the object to the subject, from the outer to the inner, from the cloud to the sky, from the guest to the host – just a change of focus.

Lin-Chi, one Zen master, was speaking. Someone from the crowd said, “Answer me only one question: Who am I?

“Lin-Chi stopped speaking. Everyone was alert. What answer was he going to give? But he didn’t answer. He came down from his chair, walked, came near to the man. The whole crowd became attentive, alert. They were not even breathing. What was he going to do? He should have answered from the chair; there was no need. The man became afraid, and Lin-Chi came near him with his piercing eyes. He took the man’s collar in his hand, gave him a shake and asked him, “Close your eyes! And remember who is asking this question, ‘Who am I?’” The man closed his eyes – afraid, of course. He went within to seek who had asked this question, and he would not come back.

The crowd waited and waited and waited. His face became silent calm, still. Then Lin-Chi had to shock him again. “Now come out and tell everybody, ‘Who am I?’”

The man started laughing and he said, “What a miraculous way of answering a thing. But if someone asks me this now, I am going to do the same. I cannot answer.”

It was just a change of focus. You ask the question “Who am I?” and your mind is focused on the question and the answer is hidden just behind the question in the questioner. Change the focus; return to yourself.

This sutra says, “Wherever your mind is wandering, internally or externally, at this very place, this.” Move from the objects to the mind itself, and you are no more an ordinary mind. You are ordinary because of the objects. Suddenly you become a buddha yourself. You are already a buddha, you are just burdened with many clouds. And not only are you burdened: you are clinging to your clouds, you won’t allow them to move. You think that clouds are your property. You think that the more you have, the better: you are richer. And your whole sky, your inner space, is just hidden. In a way, it has disappeared amidst the clouds and clouds have become your life. The life of the clouds is sansara – the world.

This can happen in a single moment even, this change of focus – and it always happens suddenly. I don’t mean that you need not do anything and it will happen suddenly; you will have to do much. But it will never happen gradually. You will have to do and do and do, and one day, suddenly, a moment comes when you are at the right temperature to evaporate. Suddenly there is no water; it has evaporated. Suddenly you are not in the object. Your eyes are not focused to the clouds: suddenly they have turned inward to the inner space.

It never happens gradually that one part of your eyes has turned inward and one part is with the outward clouds – nor does it happen in percentages, that now you have become ten percent inner and ninety percent outer, now twenty percent inner and eighty percent outer – no! When it happens it happens a hundred percent, because you cannot divide your focusing. Either you see the objects or you see yourself – either the world or the Brahman. You can come back to the world, you can change your focus again; you are the master. Really, only now are you the master – when you can change your focus as you like.

I remember Marpa, one Tibetan mystic. When he realized, when he became a Buddha, when he turned inward, when he came to encounter the inner space – the infinity, someone asked him,

“Marpa, how are you now?”

Marpa’s answer is exceptional, unexpected. No buddha has answered that way. Marpa said, “As miserable as before.”

The man was bewildered. He said, “As miserable as before?”

But Marpa laughed. He said, “Yes, but with a difference, and the difference is that now the misery is voluntary. Sometimes, just for a taste of the world, I move outwards, but now I am the master. Any moment I can go inwards, and it is good to move in the polarities. Then one remains alive. I can move!” Marpa said, “I can move now. Sometimes I move in the miseries, but now the miseries are not something which happen to me. I happen to them and I remain untouched.” Of course, when you move voluntarily, you remain untouched.

Once you know how to change your focus inwards, you can come back to the world. Every buddha has come back to the world. Again he focuses, but now the inner man has a different quality. He knows that this is his focusing. These clouds are allowed to move. These clouds are not masters; they cannot dominate you. You allow them, and it is beautiful. Sometimes, when the sky is filled with clouds, it is beautiful; the movement of the clouds is beautiful. If the sky remains itself, the clouds can be allowed to move. The problem arises only when the sky forgets itself and only clouds are there. Then everything becomes ugly because the freedom is lost.

This sutra is beautiful. Wherever you mind is wandering, internally or externally, at this very place, this. This sutra has been used deeply in Zen tradition. Zen says your ordinary mind is the Buddha-mind. Eating, you are a buddha; sleeping, you are a buddha; carrying water from the well, you are a buddha. You are! Carrying water from the well, eating your food, lying down on your bed, you are a buddha. Inconceivable! It looks puzzling, but it is the truth.

If when carrying water you simply carry the water, if you don’t make any problem out of it and you simply carry water, if your mind is unclouded and the sky vacant, if you are just carrying water, then you are a buddha. Eating, just eat without doing anything else. When we are eating we are doing thousands and thousands of things. The mind may not be here at all. Your body may be eating just like a robot; your mind may be somewhere else.

One university student was here some days before. His examination is coming near, so he came to ask me, “I am very much confused and the problem is this: I have fallen in love with a girl. While I am with the girl, I think of my examination, and while I read I think only of my girl. So what to do? While reading, studying, I am not there; I am with my girl in my imagination. And with my girl, I am never with her; I am thinking about my problems, about my examination which is drawing near. So everything has become a mess.”

This is how everyone has become a mess, not only that boy. While in the office you think of the house; while in the house you are in the office. And you cannot do such a magical thing. While in the house you can be only in the house, you cannot be in the office. And if you are in the office, you are not sane, you are insane. Then everything gets into everything else. Then nothing is clear. And this mind is a problem.

While drawing water from a well, carrying water from a well, if you are simply doing this simple act, you are a buddha. So many times, if you go to Zen masters and ask them, “What do YOU do? What is your sadhana? What is your meditation?” they will say, “While feeling sleepy, we sleep. While feeling hungry, we eat. And that is all, there is no other sadhana.” But this is very arduous. It looks simple: if while eating you can just eat, if while sitting you can just sit – not doing anything else, if you can remain with the moment and not move away from it, if you can be merged with the moment with no future, no past, if this moment now is the only existence, then you are a buddha. This very mind becomes a Buddha-mind.

When your mind wanders, don’t try to stop it. Rather, become aware of the sky. When mind wanders, don’t try to stop it, don’t try to bring it to some point, to some concentration – no! Allow it to wander, but don’t pay much attention to the wandering – because for or against, you remain concerned with the wandering.

Remember the sky, allow the wandering, and just say, “Okay, it is just traffic on the road. Many people are moving this way and that. The same traffic is going on in the mind. I am just the sky, not the cloud.” Feel it, remember it, and remain in it. Sooner or later you will feel that the clouds are slowing down and there are bigger gaps between the clouds. They are not so dark, not so dense.

The speed has slowed down, and intervals can be seen, and the sky can be looked at. Go on feeling yourself as the sky and not the clouds. Sooner or later, someday, in some right moment when your focus has really gone inwards, clouds will have disappeared and you are the sky, the ever-pure sky, the ever-virgin sky.

Once you know this virginity, you can come back to the clouds, to the world of the clouds. Then that world has its own beauty. You can move in it, but now you are a master. The world is not bad; the world as the master is the problem. With you as the master, you can move in it. Then the world has a beauty of its own. It is beautiful, it is lovely, but you need to know that beauty and that loveliness as a master within.


From The Book of Secrets, Chapter 39

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 Wherever Your Mind is Wandering.

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

Many of Osho’s books are available online from 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, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from 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, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Contemplate Something Beyond Perception – Osho

Suppose you contemplate something beyond perception, beyond grasping, beyond not being – YOU.

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 ADVAITA, 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.

Now I will discuss the techniques.

The first technique:

Suppose you contemplate something beyond perception, beyond grasping, beyond not being – YOU

Suppose you contemplate something beyond perception – that which cannot be seen, which cannot be perceived. But can you imagine something which cannot be seen?

Imagination is always of that which can be seen. How can you imagine something, how can you suppose something, which cannot be perceived?

That which you can perceive you can imagine. You cannot even dream something which is not capable of being seen and perceived. That’s why even your dreams are shadows of reality. Even your imagination is not pure imagination, because whatsoever you can imagine you have known somehow. You can create new combinations, but all the elements of the combination are known and perceived.

You can imagine a golden mountain flying in the sky like a cloud. You have not perceived such a thing ever, but you have perceived a cloud, you have perceived a mountain, you have perceived gold. These three elements can be combined. Imagination is not original; it is always a combination of something you have perceived.

This technique says:

Suppose you contemplate something beyond perception

It is impossible, but that’s why it is worth doing, because in the very effort something will happen to you. Not that you will become capable of perceiving – if you try to perceive something which cannot be perceived, all perception will be lost. In the very effort, if you try to see something which you have never seen, all that you have ever seen will disappear.

If you persist in the effort, many images will come to you – you have to discard them, because you know that you have seen this; this can be perceived. You may not have seen it actually as it is, but even if you can imagine it, it can be perceived. Discard it. Go on discarding. This technique says to persist for that which cannot be perceived.

What will happen? If you go on discarding, it is going to be an arduous effort, because many images will bubble up. Your mind will supply many images, many dreams; many conceptions will come, many symbols. Your mind will create new combinations, but go on discarding unless something happens which cannot be perceived. What is that?

If you go on discarding, nothing will happen to you as an object; only the screen of the mind will be there with no image, with no symbol, with no dream on it, no picture on it. In that moment a metamorphosis happens. When the screen is simply there without any image, you become aware of yourself. You become aware of the perceiver. When there is nothing to be perceived, the whole attention changes. The whole consciousness reflects back. When you have nothing to see, for the first time you become aware of your own self. You start seeing yourself.

This sutra says:

Suppose you contemplate something beyond perception, beyond grasping, beyond not being – YOU.

Then you happen to yourself. For the first time you will become aware of the one who has been perceiving, who has been grasping, who has been knowing. But this subject is always hidden in objects. You know certain things but you never know the knower. The knower is lost in knowledge.

I see you, then I see someone else, and this procession goes on. From birth to death I will see this and that and that, and I will go on seeing and seeing. And the seer, the one who was seeing this procession, is forgotten; it is lost in the crowd. The crowd is of objects, and the subject is lost.

This sutra says if you try to Contemplate something beyond perception, beyond grasping – which you cannot grasp by the mind – beyond not being… Immediately the mind will say that if there is something which cannot be seen and cannot be grasped, it is not. The mind will immediately react that if something is not seeable, not perceivable, not graspable, then it is not. The mind will say that it doesn’t exist. Don’t become a victim of the mind.

This sutra says: … Beyond perception, beyond grasping, beyond not being. The mind will say that this is nothing, this cannot exist, this is a not-being. The sutra says, don’t believe in it. There is something which is being beyond not-being, which exists and which cannot be perceived, and which is not graspable: that is you.

You cannot perceive yourself, or can you? Can you imagine any situation in which you can encounter yourself, in which you can know yourself? You can go on using the word ‘self-knowledge’, which is absolutely absurd, because you cannot know the self. The self is always the knower. It cannot be reduced to the known, it cannot be reduced to an object.

For example, if you think that you can know the self, then the self that you know will not be your self, but the one who is knowing the self will be the self. You will always remain the knower; you cannot become the known. You cannot put yourself in front of you; you will always recede back.

Whatsoever you know cannot be yourself – this means that you cannot know it. You cannot know it the way you know other things.

I cannot see myself the way I see you. Who will see? Because every relationship of knowledge, seeing, perception, means that there are at least two things: the known and the knower. Self-knowledge is not possible in this sense, because there is only one. There the knower and the known are one; the observer and the observed are one. You cannot convert yourself into an object. So the word ‘self-knowledge’ is just wrong, but it connotes something, it says something which is true. You can know yourself in a very different sense, in an altogether different sense than from how you know other things. When there is nothing to be known, when all objects have disappeared, when all that can be perceived and grasped is no more, when you have discarded all, suddenly you become aware of yourself. And this awareness is not dual: there is no object and no subject. There is simply subjectivity.

This awareness is a different type of knowing. This awareness gives you a different dimension of existence. You are not divided in two. You are aware of yourself. You are not perceiving, you cannot grasp it, and yet it is existential – the most existential.

Try to think in this way. We have energy: that energy goes on moving to objects. Energy cannot be static. Remember it as one of the ultimate laws: energy cannot be static, it is dynamic. It cannot be otherwise. Dynamism is its very nature – energy moves. When I see you, my energy moves towards you. When I perceive you, a circle is made. My energy moves to you, then it comes back to me – a circle is made.

If my energy moves to you and doesn’t come back, I will not know you. A circle is needed: the energy must go and then come back to me. With its coming back it brings you to me. I know you.

Knowledge means that energy has made a circle. It has moved from the subject to the object, and then it has moved again and come back to the original source. If I go on living in this way – making circles with others – I will never know myself, because my energy is filled with energies of others. It brings those images, it delivers those images to me. This is how you gather knowledge.

This technique says to allow the object to disappear from there. Allow your energy to move in a vacuum, in emptiness. It goes from you, but there is no object to be grasped by it, no object to be perceived by it. It moves and comes back to you through emptiness; there is no object. It brings no knowledge to you. It comes vacant, empty, pure. It brings nothing. It brings only itself. It comes virgin – nothing has entered into it; it remains pure.

This is the whole process of meditation. You are sitting silently, your energy is moving. There is no object with which it can be contaminated, with which it can become entangled, with which it can become impressed, with which it can become one. Then you bring it back to yourself. There is no object, no thought, no image. Energy moves, the movement is pure, and then it comes back to you – virgin. As it left you it comes; it carries nothing. An empty vehicle, it comes to you, it hits you. There is no knowledge carried by it; it is coming only by itself. In that penetration of pure energy you become aware of yourself.

If your energy is bringing something else, then you will become aware of that something. You look at a flower. The energy is bringing the flower to you – the image of the flower, the smell of the flower, the color of the flower. The energy is bringing the flower to you. It is introducing you to the flower. Then you become acquainted with the flower. The energy is covered by the flower. You never become acquainted with the energy, the pure energy which is you. You are moving to the other and coming back to the source.

If there is nothing to impress it, if it comes unconditioned, if it comes as it had gone, if it brings itself, nothing else, you become aware of yourself. This is a pure circle of energy – energy moving not to something else, but within you, creating a circle within you. Then there is no one else, only you moving within yourself. This movement becomes self-knowledge, self-illumination.

Basically, all meditation techniques, all of them, are different variations of this.

Suppose you contemplate something beyond perception, beyond grasping, beyond not being – YOU.

If this can happen, then for the first time you will become aware of yourself, of your being, of your existence – the subjectivity.

Knowledge is of two kinds: knowledge of objects, and knowledge of the subjectivity. Knowledge of the known, the knowable, and knowledge of the knower. And a man can know millions and millions of things, he can become acquainted with the whole world, but if he is not aware of the knower he is ignorant. He may be knowledgeable, but he is not wise. He may have collected much information, much knowledge, but the basic thing which makes one a knower is lacking – he is not aware of himself.

In the Upanishads there is a story. Svetaketu, a young boy, came back from his master to his home. He had passed all his examinations, and he had passed well. All that the master could give him, he had collected. He had become very egoistic.

When he reached his father’s house, the first thing the father asked Svetaketu was this: ‘You seem to be too filled with knowledge, and your knowledge is making you very egoistic – the way you walk, the way you have entered the house. I have only one question to ask you. Have you known that who knows all? Have you known that by knowing which everything is known? Have you known yourself?’

Svetaketu said, ‘But there was no course for it in the school, and the master never discussed it. I have known everything that can be known. You ask me anything and I will answer you. But what type of question are you raising? It was never discussed.’

The father said, ‘Then you go back, and unless you know that by knowing which everything is known, and without knowing which nothing is known, don’t come back. First know yourself.’

Svetaketu went back. He asked the master, ‘My father says I cannot be allowed to go back home, I cannot be welcomed there, because he says that in our family we have been Brahmins not only by birth. We have been knowers, knowers of Brahma, Brahmins, not only by birth but by real authentic knowledge. So he said, “Unless you become a real Brahmin, not by birth, but by knowing the Brahma, by knowing the ultimate, don’t enter the house. You are not worthy of us.” So now teach me that.’

The teacher said, ‘All that can be taught I have taught you. And that is something which cannot be taught. So you do one thing: you simply be available for it. It cannot be directly taught. You simply be receptive; some day it will happen. You take all the cows of the ashram…’ The ashram had many cows; they say four hundred. ‘You take all the cows to the forest. Remain with the cows: stop thinking, stop verbalizing, just become a cow. Remain with the cows, love them, and be silent as cows are silent. When the cows become one thousand, come back.’

So Svetaketu went with four hundred cows to the forest. There was no use in thinking, there was no one to talk to. By and by his mind became just like a cow. He sat silently under the trees, and for many years he had to wait, because only when the cows became one thousand could he come back. By and by language disappeared from his mind. By and by society disappeared from his mind. By and by he became not a human being at all. His eyes became just like cows’.

And the story is very beautiful. The story says he forgot how to count – because if language disappears and verbalizations disappears…. He forgot how to count, he forgot when he had to return. The story is beautiful. The cows said, ‘Svetaketu, now we are one thousand. Now let us go back to the master’s house. He must be waiting.’

Svetaketu came back, and the master said to the other disciples, ‘Count the cows.’

The cows were counted and the disciples said, ‘Yes, there are one thousand cows.’

And the master is reported to have said, ‘Not one thousand, one thousand and one – that’s Svetaketu.’

He was standing amidst the cows, silent, just being there, with no thought, with no mind. Just like a cow – pure, simple, innocent. And the master said, ‘You need not enter. Now go back to your father’s house. You have known; it has happened to you. Why have you come again to me? It has happened to you.’

It happens: when there is no object in the mind to know, the knower happens to you. When the mind is not filled by thoughts, when there is not a single ripple, when there is not a single wave, you are there alone. There is nothing other than you. Obviously you become aware of your self; for the first time you become filled by yourself. A self-illumination happens.

This sutra is one of the foundational ones. Try it. It is arduous, because the habit of thinking, the habit of clinging to objects, to that which can be perceived and that which can be grasped, is so deep-rooted, so ingrained, that it will take time and a very persistent effort not to be involved in objects, not to be involved in thoughts, but to just become a witness and discard them and say, ‘No, not this, not this.’

The whole technique of the Upanishads is condensed in two words; NETI, NETI – not this, not this.

Whatsoever comes to the mind, say, ‘Not this.’ Go on saying and discarding and throwing all the furniture out. The room has to be empty, totally empty. When emptiness is there, then that happens.

If something else is there you go on being impressed by it, and you cannot know yourself. Your innocence is lost in objects. A thought-ridden mind is moving outwards. You cannot be related to yourself.


From The Book of Secrets, Chapter 59   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 Contemplate Something Beyond Perception.

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

Many of Osho’s books are available online from and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Conscious Doing – Osho

As I look in your eyes I never see you there – as if you are absent. You exist absently, and this is the core of all suffering. You can be alive without being at all present, and if you are not present your existence will become a boredom. And this is what has happened. So when I look in your eyes I don’t find you there. You have yet to come, you have yet to be. The situation is there, and the possibility is there – you can be there any moment – but yet you are not.

To become aware of this absence is to begin the journey towards meditation, towards transcendent.

If you are aware that somehow you are missing… you exist but you don’t know why, you don’t know how, you don’t know even who exists within you. This unawareness creates all suffering, because, unknowingly, whatsoever you do will bring suffering. It is not what you do that is basic; it is whether you do it with your presence or with your absence that is significant.

Whatsoever you do, if you can do it with your total presence, your life will become ecstatic; it will be bliss. If you do something without your presence there, absently, your life will be a suffering – bound to be. Hell means your absence.

So there are two types of seekers: one type of seeker is always in search of what to do. That seeker is on a wrong path, because the question is not of doing at all. The question is of being – what to be, how to be. So never think in terms of action and doing, because whatsoever you do, if you are absent it will be meaningless.

Whether you move in the world or you live in a monastery; whether you function in the crowd or you move to an isolated spot in the Himalayas will make no difference. You will be absent here and you will be absent there, and whatsoever you do – in the crowd or in the isolation – will bring suffering.

If you are not there, then whatsoever you do is wrong.

The second type, and the right type of seeker, is not in search of what to do, he is in search of how to be. The first thing is how to be.

One man came to Gautam Buddha. He was filled with much compassion, with much sympathy, and he asked Gautam Buddha, ‘What can I do to help the world?’

Buddha is reported to have laughed and said to the man, ‘You cannot do anything because you are not. How can you do anything when you are not? So don’t think of the world. Don’t think of how to serve the world, how to help others.’ Buddha said, ‘First be – and if you are, then whatsoever you do becomes a service, it becomes a prayer, it becomes compassion. Your presence is the turning point. Your being is the revolution.’

So these are the two paths: the path of action and the path of meditation. They are diametrically opposite. The path of action is basically concerned with you as a doer. It will try to change your actions; it will try to change your character, your morals, your relationships, but never you. The path of meditation is diametrically opposite. It is not concerned with your actions; it is directly and immediately concerned with you. What you do is irrelevant. What you are is relevant. And that is basic and primary, because all action springs from you.

Remember, your actions can be changed and modified, can even be replaced by diametrically opposite actions, but they are not going to change you. Any outward change will not bring the inner revolution, because the outward is superficial and the innermost core remains untouched; by what you do it remains untouched. But the vice versa brings the revolution: if the innermost core is different, the surface automatically changes. So think a basic question; only then can we enter these techniques of meditation.

Don’t be concerned with what you are doing. That may be a trick, that maya be a device to escape from the real problem. For example, you are violent. You can make every effort to be non-violent, thinking that by being non-violent you will become religious; by becoming non-violent you will come closer to the divine. You are cruel, and you may make every effort to be compassionate.

You can do it, and nothing will change and you will remain the same. Your cruelty will become a part of your compassion – and that is more dangerous. Your violence will become a part of your non-violence – that is more subtle. You will be violently non-violent. Your non-violence will have all the madness of violence, and through your compassion you will be cruel.

You can even kill through your compassion; people have killed. There are so many religious wars – they are fought in the mood of compassion. You can kill very compassionately, very non-violently; lovingly you can kill and murder, because you are killing for the sake of the person you are killing. You are killing him for himself, for his own sake, to help him.

You can change your actions, and this effort to change the actions may be just a device to escape the basic change. The basic change is this – first you must be. You must become more alert, more conscious of your being; only then a presence comes to you.

You never feel yourself, and even sometimes when you feel, you feel through others – through excitement, through stimulation, through reaction. Someone else is needed, and via someone else you can feel yourself. This is absurd. Alone, without excitement, with no one there to become a mirror, you fall in sleep, you get bored. You never feel yourself. There is no presence. You live absently.

This absent existence is the non-religious mind. To become filled with your own presence, with the light of your own being, is to become religious. So remember this as a basic point: that my concern is not with your actions. What you do is irrelevant. What you are – absent, present, aware, unaware – that’s my concern. And these techniques we will enter are techniques to make you more present, to bring you here and now.

Either someone else is needed for you to feel yourself, or the past is needed – through the past, through past memories, you can feel your identity. Or the future is needed – you can project in your dreams. You can project your ideals, future lives, moksha. Either you need past memories to feel that you are, or you need a future projection, or someone else, but you alone are never enough. This is the disease, and unless you alone become enough, nothing will be enough for you. And once you alone have become enough unto yourself, you have become victorious, the struggle is over. Now there will be no suffering any more. A point of no return has come.

Beyond this point there is beatitude, eternal bliss. Before this point you are bound to suffer, but the whole suffering, strangely, is your own doing. It is a miracle that you create your own suffering. No one else is creating it. If someone else is creating it then it is difficult to go beyond it. If the world is creating it then what can you do? But because you can do, it means no one else is creating your suffering – it is your own nightmare. And these are the basic elements of it.

The first thing: you go on thinking that you are, you believe that you are. This is simply a belief. You have never encountered yourself, you have never come face to face with yourself; you have never met yourself, there has been no meeting. You simply believe that you are. Throw this belief totally.

Know well that you are yet to be, that you are not, because with this false belief you will never be able to transform. On this false belief your whole life will become false.

Gurdjieff used to say to his disciples, ‘Don’t ask me what to do. You cannot do anything, because to do something first you will be needed. And you are not there, so who will do it? You can think about doing, but you cannot do anything.’

These techniques are to help you, to bring you back; to help you to create a situation in which you can meet yourself. Much will have to be destroyed – all that is wrong, all that is false. Before the real arises the false will have to leave; it must cease. And these are the false notions – that you are.

These are the false notions – that you are a soul, atma, you are Brahma. Not that you are not, but these notions are false.

Gurdjieff had to insist that there is no soul in you. Against all the traditions he insisted, ‘Man has no soul. Soul is simply a possibility – it can be, it may not be. It has to be achieved. You are simply a seed.’

And this emphasis is good. The possibility is there, the potentiality is there, but it is not yet actual.

And we go on reading the Gita and the Upanishads and the Bible, and we go on feeling that we are the soul – the seed thinking that it is the tree. The tree is hidden there, but it is yet to be uncovered.

And it is good to remember that you may remain a seed, and you may die a seed – because the tree cannot come, the tree cannot sprout by itself. You have to do something consciously about it, because only through consciousness it grows.

There are two types of growth. One is unconscious, natural growth: if the situation is there, the thing will grow. But the soul, the atma, the innermost being, the divine within you, is a different type of growth altogether. It is only through consciousness that it grows. It is not natural, it is supernatural.

Left to nature itself it will not grow; just left to evolution it will never evolve. You have to do something consciously; you have to make a conscious effort about it, because only through consciousness it grows. Once the consciousness is focused there, the growth happens. These techniques are to make you more conscious.


From The Book of Secrets, Chapter 51   The Book of the Secrets

Copyright© OSHO International Foundation

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

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

Many of Osho’s books are available online from and in the U.S. from OshoStore-Sedona and Osho Here and Now.

All of Shiva’s 112 meditation techniques can be found here.