Osho Speaks on Nadabrahma Meditation

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

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

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

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

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

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

This is the whole secret of chanting – that’s why chanting has prevailed down the centuries. There has never been a religion that has not used chanting and mantra. But there is a danger also! If you don’t get out, if you don’t become a witness, there is a danger – then you have missed the whole point. If you become drunk with the body and the mind and your soul also becomes drunk, then  chanting is an intoxicant. Then it is like a tranquillizer – it will give you a good sleep, that’s all. It is a lullaby. Good – nothing wrong in it – but not of any real value either.

So this is the pitfall to be remembered: chanting is so beautiful that one wants to get lost. If you are lost, then good, you enjoyed a rhythm, an inner rhythm, and it was beautiful and you liked it, but it was like a drug – it is an acid trip. By chanting, by the sound, you created certain drugs in your body.

Chanting creates chemical changes in the body, and those changes are no different than marijuana or LSD. Some day, when research goes deeper into meditation, they are going to find that chanting creates chemical changes – just as fasting also creates chemical changes. After the seventh or eighth day of fasting, one feels tremendously jubilant, weightless, very glad for no reason, delighted – as if all burden has disappeared. Your body is creating a certain chemical change.

I am as much against LSD as I am against fasting. And if chanting is used as a drug, I am against it. So the point to be remembered is that you have to use the sound, the chanting, the mantra, not as an intoxicant for your being. Let it be an intoxicant for the body and the mind but you slip out of it before you become intoxicated; you stand out and you watch. You see the body swaying and you see the mind feeling very very peaceful and calm and quiet. Watch from the outside and be alert like a flame.

If this is not done you will have a good sleep but nothing more. Then it is a good thing for health but nothing for the ultimate growth.

Good – pay attention to Nadabrahma, mm? And sometimes sitting silently, start chanting anything, ‘aum’, will do, or choose anything, any word, and get in tune with it. Meaning is not important: it can be meaningless – it can be meaningful. ‘Aum’ has no meaning. Or you can create your own mantra and chant it. But remember to slip out of it.

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

-Osho

From The Buddha Disease, Chapter 31

Copyright© OSHO International Foundation

Also see OSHO Nadabrahma Meditation

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

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

Be Like a Hollow Bamboo – Osho

Now we will enter into the sutra.

Do nought with the body but relax; shut firm the mouth and silent remain; empty your mind and think of nought. Do nought with the body but relax. 

Now you can understand what relaxation means. It means no urge to activity in you. Relaxation doesn’t mean lying down like a dead man; and you cannot lie down like a dead man – you can pretend only. How can you lie down like a dead man? You are alive; you can only pretend. Relaxation comes to you when there is no urge to activity; the energy is at home, not moving anywhere. If a certain situation arises you will act, that’s all, but you are not finding some excuse to act. You are at ease with yourself. Relaxation is to be at home.

I was reading one book a few years ago. The title of the book is You Must Relax. This is simply absurd, because the “must” is against relaxation – but such books can only sell in America. “Must” means activity, it is an obsession. Whenever there is a “must” an obsession is hidden behind it. There are actions in life, but there is no “must,” otherwise the “must” will create madness. “You must relax” – now relaxation has become the obsession. You have to do this posture and that, and lie down, and suggest to your body from the toes to the head; tell the toes, “Relax!” and then go upwards.

Why “must”? Relaxation comes only when there is no “must” in your life. Relaxation is not only of the body, it is not only of the mind, it is of your total being.

You are too much in activity, of course tired, dissipated, dried up, frozen. The life-energy doesn’t move. There are only blocks and blocks and blocks. And whenever you do something you do it in a madness. Of course the need to relax arises. That’s why so many books are written every month about relaxation, and I have never seen a person who has become relaxed through reading a book about relaxation – he has become more hectic, because now his whole life of activity remains untouched. His obsession is there to be active, the disease is there, and he pretends to be in a relaxed state so he lies down. All turmoil within, a volcano ready to erupt, and he is relaxing, following the instructions from a book: how to relax.

There is no book that can help you to relax – unless you read your own inner being, and then relaxation is not a must. Relaxation is an absence, absence of activity, not of action. So there is no need to move to the Himalayas. A few people have done that: to relax, they move to the Himalayas. What is the need to move to the Himalayas? Action is not to be dropped, because if you drop action you drop life. Then you will be dead, not relaxed. So in the Himalayas you will find sages who are dead, not relaxed. They have escaped from life, from action.

This is the subtle point to be understood: activity has to go, but not action – and both are easy. You can drop both and escape to the Himalayas, that’s easy. Or, the other thing is easy: you can continue in the activities, and forcing yourself every morning, or every evening, for a few minutes, to relax. You don’t understand the complexity of the human mind, the mechanism of it. Relaxation is a state. You cannot force it. You simply drop the negativities, the hindrances, and it comes, it bubbles up by itself.

What do you do when you go to sleep in the night? Do you do something? If you do, you will be an insomniac, you will move into insomnia. What do you do? You simply lie down and go into sleep. There is no “doing” to it. If you “do,” it will be impossible to sleep. In fact, to go into sleep all that is needed is, the continuity in the mind of the activities of the day has to discontinue. That’s all! When the activity is not there in the mind, the mind relaxes and goes into sleep. If you do something to go into sleep, you will be at a loss, then sleep will be impossible. Doing is not needed at all.

Says Tilopa, Do nought with the body but relax. Don’t do anything! No yoga posture is needed, no distortions and contortions of the body are needed. ”Do nought!” – only absence of activity is needed. And how will it come? It will come by understanding. Understanding is the only discipline. Understand your activities and suddenly, in the middle of the activity, if you become aware, it will stop. If you become aware why you are doing it, it will stop. And that stopping is what Tilopa means: Do nought with the body but relax.

What is relaxation? It is a state of affairs where your energy is not moving anywhere, not to the future, not to the past – it is simply there with you. In the silent pool of your own energy, in the warmth of it, you are enveloped. This moment is all. There is no other moment. Time stops – then there is relaxation. If time is there, there is no relaxation. Simply, the clock stops; there is no time. This moment is all. You don’t ask for anything else, you simply enjoy it. Ordinary things can be enjoyed because they are beautiful. In fact, nothing is ordinary – if God exists, then everything is extraordinary.

People come to me and ask, “Do you believe in God?” I say, “Yes, because everything is so extraordinary, how can it be without a deep consciousness in it?” Just small things …. Walking on the lawn when the dewdrops have not evaporated yet, and just feeling totally there – the texture, the touch of the lawn, the coolness of the dewdrops, the morning wind, the sun rising. What more do you need to be happy? What more is possible to be happy? Just lying down in the night on the cool sheet on your bed, feeling the texture; feeling that the sheet is getting warmer and warmer, and you are shrouded in darkness, the silence of the night …. With closed eyes you simply feel yourself. What more do you need? It is too much – a deep gratitude arises: this is relaxation.

Relaxation means this moment is more than enough, more than can be asked and expected. Nothing to ask, more than enough, than you can desire – then the energy never moves anywhere. It becomes a placid pool. In your own energy, you dissolve. This moment is relaxation. Relaxation is neither of the body nor of the mind, relaxation is of the total. That’s why buddhas go on saying, “Become desireless,” because they know that if there is desire, you cannot relax. They go on saying, “Bury the dead,” because if you are too much concerned with the past, you cannot relax. They go on saying, “Enjoy this very moment.”

Jesus says, “Look at the lilies. Consider the lilies in the field – they toil not and they are more beautiful, their splendor is greater than King Solomon. They are arrayed in more beautiful aroma than King Solomon ever was. Look, consider the lilies!”

What is he saying? He is saying, “Relax! You need not toil for it – in fact, everything is provided.” Jesus says, “If he looks after the birds of air, animals, wild animals, trees and plants, then why are you worried? Will he not look after you?” This is relaxation. Why are you so much worried about the future? Consider the lilies, watch the lilies, and become like lilies – and then relax. Relaxation is not a posture; relaxation is a total transformation of your energy.

Energy can have two dimensions. One is motivated, going somewhere, a goal somewhere; this moment is only a means and the goal is somewhere else to be achieved. This is one dimension of your energy, this is the dimension of activity, goal-oriented. Then everything is a means; somehow it has to be done and you have to reach to the goal, then you will relax. But for this type of energy the goal never comes, because this type of energy goes on changing every present moment into a means for something else, into the future. The goal always remains on the horizon. You go on running, but the distance remains the same.

No, there is another dimension of energy: that dimension is unmotivated celebration. The goal is here, now; the goal is not somewhere else. In fact, you are the goal. In fact, there is no other fulfillment than of this moment – consider the lilies. When you are the goal and when the goal is not in the future, when there is nothing to be achieved, rather, you have just to celebrate it, you have already achieved it, it is there. This is relaxation, unmotivated energy.

So, to me, there are two types of persons: the goal-seekers and the celebrators. The goal-oriented, they are the mad ones; they are going, by and by, crazy, and they are creating their own craziness. And then the craziness has its own momentum: by and by, they move deeper into it – then they are completely lost. The other type of person is not a goal-seeker – he is not a seeker at all, he is a celebrator.

And this I teach to you: Be the celebrators, celebrate! Already there is too much: the flowers have bloomed, the birds are singing, the sun is there in the sky – celebrate it! You are breathing and you are alive, and you have consciousness – celebrate it! Then suddenly you relax, then there is no tension, then there is no anguish. The whole energy that becomes anguish becomes gratitude; your whole heart goes on beating with a deep thankfulness – that is prayer. That’s all prayer is about: a heart beating with a deep thankfulness. 

Do nought with the body but relax.

No need to do anything for it. Just understand the movement of the energy, the unmotivated movement of the energy. It flows, but not towards a goal, it flows as a celebration. It moves, not towards a goal, it moves because of its own overflowing energy.

A child is dancing and jumping and running around; ask him, “Where are you going?” He is not going anywhere – you will look foolish to him. Children always think that adults are foolish. What a nonsense question, “Where are you going?” Is there any need to go anywhere? A child simply cannot answer your question because it is irrelevant. He is not going anywhere. He will simply shrug his shoulders. He will say, “Nowhere.” Then the goal-oriented mind asks, “Then why are you running?” – because to us an activity is relevant only when it leads somewhere.

And I tell you, there is nowhere to go: here is all. The whole existence culminates in this moment, it converges into this moment. The whole existence is pouring already in this moment; all that is there is pouring into this moment – it is here, now. A child is simply enjoying the energy. He has too much. He is running, not because he has to reach somewhere, but because he has too much; he has to run.

Act unmotivated, just an overflow of your energy. Share, but don’t trade, don’t make bargains. Give because you have, don’t give to take back – because then you will be in misery. All traders go to hell. If you want to find the greatest traders and bargainers, go to hell, there you will find them. Heaven is not for traders. Heaven is for celebrators.

In Christian theology, again and again, for centuries it has been asked, “What do angels do in heaven?” This is a relevant question for people who are goal-oriented: “What do angels do in heaven?” Nothing seems to be done, nothing is there to do. Somebody asked Meister Eckhart, “What do angels do in heaven?” He said, “What type of a fool are you? Heaven is a place to celebrate. They don’t do anything. They simply celebrate – the glory of it, the magnificence of it, the poetry of it, the blooming of it, they celebrate. They sing and they dance and they celebrate.” But I don’t think that that man was satisfied by Meister Eckhart’s answer, because to us an activity is meaningful only if it leads somewhere, if there is a goal.

Remember, activity is goal-oriented, action is not. Action is overflowing of energy; action is in this moment, a response, unprepared, unrehearsed. Just the whole existence meets you, confronts you, and a response comes. The birds are singing and you start singing – it is not an activity. Suddenly it happens. Suddenly you find it is happening, that you have started humming – this is action.

And if you become more and more involved in action, and less and less occupied in activity, your life will change and it will become a deep relaxation. Then you “do” but you remain relaxed. A buddha is never tired. Why? – because he is not a doer. Whatsoever he has, he gives, he overflows.

Do nought with the body but relax; shut firm the mouth and silent remain.

The mouth is really very, very significant, because that is where the first activity landed; your lips started the first activity. Surrounding the area of the mouth is the beginning of all activity: you breathed in, you cried, you started groping for the mother’s breast. And your mouth remains always in a frantic activity. That’s why Tilopa suggests: “Understand activity, understand action, relax, and… shut firm the mouth.”

Whenever you sit down to meditate, whenever you want to be silent, the first thing is to shut the mouth completely. If you shut the mouth completely, your tongue will touch the roof of your mouth; both the lips will be completely closed and the tongue will touch the roof. Shut it completely – but that can be done only if you have followed whatsoever I have been saying to you, not before it.

You can do it! Shutting of the mouth is not a very big effort. You can sit like a statue, with a completely shut mouth, but that will not stop activity. Deep inside the thinking will continue, and if thinking continues you can feel subtle vibrations in the lips. Others may not be able to observe it because they are very subtle, but if you are thinking then your lips quiver a little – a very subtle quivering.

When you really relax, that quivering stops. You are not talking, you are not making any activity inside you. Shut firm the mouth and silent remain. And then don’t think.

What will you do? Thoughts are coming and going. Let them come and go, that’s not the problem. You don’t get involved; you remain aloof, detached. You simply watch them coming and going, they are not your concern. Shut the mouth and you remain silent. By and by, thoughts will cease automatically – they need your cooperation to be there. If you cooperate, they will be there; if you fight, then too they will be there – because both are cooperations: one for, the other against. Both are sorts of activity. You simply watch.

But shutting of the mouth is very helpful. So first, as I have been observing many people, I will suggest to you that first yawn: open your mouth as wide as possible, tense your mouth as wide as possible, yawn completely; it even starts hurting. Two or three times do this. This will help the mouth to remain shut for a longer time. And then for two or three minutes, say loudly gibberish, nonsense. Anything that comes to the mind, say it loudly and enjoy it. Then shut the mouth.

It is easier to move from the opposite end. If you want to relax your hand, it is better to first make it as tense as possible. Clench the fist and let it be as tense as possible, do just the opposite and then relax – and then you will attain a deeper relaxation of the nervous system. Make gestures, faces, movements of the face, distortions, yawn, say two or three minutes nonsense – and then shut. And this tension will give you a deeper possibility to relax the lips and mouth. Shut the mouth and then just be a watcher. Soon a silence will descend on you.

There are two types of silences. One, silence that you can force upon yourself. That is not a very graceful thing, it is a violence; it is a sort of rape on the mind, it is aggressive. Then there is another sort of silence that descends on you, like night descends. It comes upon you, it envelops you. You simply create the possibility for it, the receptivity, and it comes. Shut the mouth, watch, don’t try to be silent. If you try, you can force a few seconds of silence, but they will not be of any value – inside you will go on boiling. So don’t try to be silent. You simply create the situation, the soil, put the seed and wait. 

Empty your mind and think of nought.

What will you do to empty the mind? Thoughts are coming, you watch. And watching has to be done with a precaution: the watching must be passive, not active. These are the subtle mechanisms and you have to understand everything, otherwise you can miss anywhere. And if you miss a slight point, the whole thing changes its quality. Watch; watch passively, not actively.

What is the difference? You are waiting for your girl, or your lover – then you watch actively. Then somebody passes by the door and you jump up to look whether she has come. Then, just leaves fluttering in the wind, and you feel maybe she has come. You go on jumping up; your mind is very eager, active. No, this will not help. If you are too eager and too active this will not bring you to Tilopa’s silence or my silence. Be passive as you sit by the side of a river and the river floats by, and you simply watch. There is no eagerness, no urgency, no emergency. Nobody is forcing you. Even if you miss, there is nothing missed. You simply watch, you just look. Even the word “watch” is not good, because the very word “watch” gives a feeling of being active. You simply look, not having anything to do. You simply sit by the bank of the river, you look, and the river flows by. Or, you look in the sky and the clouds float, and passively.

This passiveness is very, very essential; that is to be understood, because your obsession for activity can become eagerness, can become an active waiting. Then you miss the whole point; then the activity has entered from the back door again. Be a passive watcher.

Empty your mind and think of nought.

This passivity will automatically empty your mind. Ripples of activity, ripples of mind-energy, by and by, will subside, and the whole surface of your consciousness will be without any waves, without any ripples. It becomes like a silent mirror. 

Like a hollow bamboo rest at ease with your body.

This is one of Tilopa’s special methods. Every Master has his own special method through which he has attained, and through which he would like to help others. This is Tilopa’s specialty: Like a hollow bamboo rest at ease with your body.

A bamboo: inside completely hollow. When you rest, you just feel that you are like a bamboo: inside completely hollow and empty. And in fact this is the case: your body is just like a bamboo, and inside it is hollow. Your skin, your bones, your blood, all are part of the bamboo, and inside there is space, hollowness.

When you are sitting with a completely silent mouth, inactive, tongue touching the roof and silent, not quivering with thoughts, mind watching passively, not waiting for anything in particular, feel like a hollow bamboo – and suddenly infinite energy starts pouring within you, you are filled with the unknown, with the mysterious, with the divine. A hollow bamboo becomes a flute and the divine starts playing it. Once you are empty then there is no barrier for the divine to enter in you.

Try this; this is one of the most beautiful meditations, the meditation of becoming a hollow bamboo. You need not do anything else. You simply become this – and all else happens. Suddenly you feel something is descending in your hollowness. You are like a womb and a new life is entering in you, a seed is falling. And a moment comes when the bamboo completely disappears.

Like a hollow bamboo rest at ease with your body.

Rest at ease – don’t desire spiritual things, don’t desire heaven, don’t desire even God. God cannot be desired – when you are desireless, he comes to you. Liberation cannot be desired because desire is the bondage. When you are desireless, you are liberated. Buddhahood cannot be desired, because desiring is the hindrance. When the barrier is not, suddenly Buddha explodes in you. You have the seed already. When you are empty, space is there – the seed explodes.

Like a hollow bamboo rest at ease with your body. Giving not nor taking, put your mind at rest.

There is nothing to give, there is nothing to get. Everything is absolutely okay – as it is. There is no need for any give and take. You are absolutely perfect as you are.

This teaching of the East has been very much misunderstood in the West, because they say, “What type of teaching is this? Then people will not strive, and then they will not try to go higher. Then they will not make any effort to change their character, to transform their evil ways into good ways. Then they may become a victim of the devil.” In the West, “Improve yourself” is the slogan; either in terms of this world, or in terms of the other, but improve. How to improve? How to become greater and bigger?

In the East we understand it more deeply, that this very effort to become is the barrier – because your being you are already carrying with you. You need not become anything – simply realize who you are, that’s all. Simply realize who is hidden within you. Improving, whatsoever you improve, you will always be in anxiety and anguish because the very effort to improve is leading you on a wrong path. It makes future meaningful, a goal meaningful, ideals meaningful, and then your mind becomes a desiring.

Desiring, you miss. Let desiring subside, become a silent pool of non-desiring – and suddenly you are surprised, unexpectedly it is there. And you will have a belly-laugh, as Bodhidharma laughed. And Bodhidharma’s followers say that when you become silent again, you can hear his roaring laugh. He is still laughing. He has not stopped laughing since then. He laughed because, “What type of joke is this? You are already that which you are trying to become! How can you be successful if you are already that, and you are trying to become that? Your failure is absolutely certain. How can you become that which you are already?” So Bodhidharma laughed.

Bodhidharma was just exactly a contemporary of Tilopa. They may have known each other, maybe not physically, but they must have known each other – the same quality of being.

Giving not nor taking, put your mind at rest. Mahamudra is like a mind that clings to nought.

You have achieved if you don’t cling; nothingness in your hand – and you have achieved.

Mahamudra is like a mind that clings to nought. Thus practicing, in time you will reach buddhahood.

What is to be practiced then? To be more and more at ease. To be more and more here and now. To be more and more in action, and less and less in activity. To be more and more hollow, empty, passive. To be more and more a watcher – indifferent, not expecting anything, not desiring anything. To be happy with yourself as you are. To be celebrating.

And then, any moment, any moment, when things ripen and the right season comes, you bloom into a buddha.

-Osho

From Tantra: The Supreme Understanding, Discourse #4

Copyright© OSHO International Foundation

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

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

This Witness is Our Truth – Osho

A few days ago, I heard you say that the voice speaking inside of us is always the mind, so I wonder who in me is hearing this voice. When I try to find the answer, I only find silence.

Chidvilas, the moment you look into your self you only find silence. But are you not aware that you are also there? Who finds the silence? Silence itself cannot find itself; there is somebody as a witness who is finding the silence. Just your focus is wrong; you are still focusing on the object. It is just an old habit, perhaps cultivated for many, many lives, that you always focus yourself on the object, and you always forget yourself.

An ancient Eastern story is that ten blind men crossed a stream. The current was very strong, so they took hold of each other’s hands because they were afraid somebody may be taken away by the current. They reached the other shore, and somebody amongst them suggested, “It is better we should count because the current and the stream were really dangerous. Somebody may have slipped, and we may not even be aware.”

So they started counting. It was a great shock, and they were all crying and weeping; everybody tried, but the count was always nine—because nobody was counting himself.

Naturally, he would start counting, “One, two, three, four, five, six, seven, eight, nine….

My God, one has gone!” So they all were crying.

A woodcutter was watching all this drama and he said… he had never seen ten blind men together, in the first place. Second, what a stupid idea these people had. What was the need to cross the stream when it was so strong and flooded? And, above all, now they were counting, and crying and weeping for someone — they did not know who, but certainly someone had been taken away by the current. Watching them counting, he was simply amazed how was it possible that they were ten persons, but the count always came to nine?

Some help was needed, so he came down from his tree and he said, “What is the matter?”

They all said, “We have lost one of our friends. We were ten, and now we are only nine.”

The man said, “I can find your tenth man. You are right, you used to be ten, but there is a condition.”

They said, “We will accept any condition, but our friend….”

He said, “It is not a very big condition, it is a simple condition. I will hit on the first man’s head; he has to say “one.” Then I will hit on the second person’s head two times; he has to say “two.” Then I will hit on the third person’s three times; he has to say “three.” As many times as I hit, the person has to speak the number.”

They said, “If this is the way to find the lost friend, we are ready.”

So he enjoyed hitting very much, and he hit them in turn. When he had hit the tenth man ten times he said “ten.” All the nine said, “You idiot, where have you been?

Unnecessarily we have all been beaten! Where you have been hiding up to now?”

He said, “I was standing here, I was myself counting, and it always came to nine. This man seems to be a miracle man; he managed to find the tenth man.”

The story is significant for the simple reason that it has become our habit not to count ourselves. So when you are watching your thoughts, inside, you are not aware that there is a watcher too. When you are watching silence, you are not aware that you cannot watch silence if you are not there.

Chidvilas, you are asking, “A few days ago I heard you say that the voice speaking inside of us is always the mind, so I wonder who in me is hearing this voice?” Certainly I am not hearing it, and as far as I know nobody else is hearing it. You must be the guy who is hearing this voice. Everybody else has his own problem!

“When I try to find the answer I only find silence.” But then too the question arises: Who finds the silence? It is the same guy who was hearing the voice. His name is Chidvilas.

You have to become more subjective, more alert to yourself; we are always alert to everything around us.

Pat followed his friend Mike’s example and left Ireland to work in England. Though they had since lost contact, Mike had mentioned how easy it was to get a job at Whipsnade Open Zoo, so Pat applied. Unfortunately they had no keeper’s jobs available; there was not even the position of a sweeper vacant.

“But I tell you what, Pat,” the manager said, “the gorilla died a couple of days ago, and what is a zoo without a gorilla? But we have kept his pelt entire; now if you crawl into that skin and take over his enclosure, we will feed and house you, and pay you handsomely as well.”

Pat had a look over the lovely field that was the gorilla enclosure; he surveyed the comfortable gorilla house, and tested the bed provided. He agreed to take the job. Very soon Pat had become a great favorite with visitors to the zoo. Being a bit of an extrovert, he would always put on a good act,  tumbling, chest-thumping, and growling. But the climax of his performance was most popular. Whenever there was a good crowd, Pat would scale a large oak tree at the side of his enclosure where it adjoined the lion’s pen and pelt the lioness with acorns. The big-maned lion, in particular, would roar with rage and stamp about, and the crowd would roar with delight.

One public holiday a particularly large crowd had gathered, and Pat was aloft and reaching the peak of his performance. He had just finished off the acorn pelting with a bit of chest-thumping when the branch he was balanced on broke; he fell to the ground at the lion’s feet. Pat jumped up, shouting for help, and was about to scarper when the lioness whispered, “Hold your tongue Pat, do you want to lose us the best jobs we have ever had?”

Here, everybody has different skins only; inside is the same consciousness. Whether you are hearing a voice, or you are hearing silence, remember more about yourself—who is the watcher? Who is the witness?

In every experience, when you are angry, when you are in love, when you are in greed, when you are in despair, it is the same key: just watch—are you really in danger, or are you only a witness. Here we are, just sitting. Deep down, who are you? Always a witness.

Whatever happens on the outside, you may be young, you may be old, you may be alive, you may be dead—whatever happens on the outside, inside is the same witness.

This witness is our truth. This witness is our ultimate reality, our eternal reality. So all your work is concerned with shifting your focus from the object to the subject.

Don’t be bothered about anger, or silence, or love. Be concerned about whom all this is happening to, and remain centered there. This centering will bring you the greatest experience of your life. It will make you a superman.

-Osho

From The Golden Future, Discourse #3

Copyright© OSHO International Foundation

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

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On Reincarnation – Osho

I want to say one thing to you: the whole idea of reincarnation is a misconception. It is true that when a person dies his being becomes part of the whole. Whether he was a sinner or a saint does not matter, but he had also something called the mind, the memory. In the past the information was not available to explain memory as a bundle of thoughts and thought waves, but now it is easier.

And that’s where, on many points, I find Gautam Buddha far ahead of his time. He is the only man who would have agreed with my explanation. He has given hints, but he could not provide any evidence for it; there was nothing available to say. He has said that when a person dies, his memory travels into a new womb – not the self. And we now can understand it, that when you are dying, you will leave memories all around in the air. And if you have been miserable, all your miseries will find some location; they will enter into some other memory system. Either they will enter totally into a single womb – that’s how somebody remembers one’s past. It is not your past; it was somebody else’s mind that you have inherited.

Most people don’t remember because they have not got the whole lump, the whole heritage of a single individual’s memory system. They may have got fragments from here and there, and those fragments create your misery system. All those people who have died on the earth have died in misery. Very few people have died in joy. Very few people have died with the realization of no-mind. They don’t leave a trace behind. They don’t burden anybody else with their memory. They simply disperse into the universe. They don’t have any mind and they don’t have any memory system. They have already dissolved it in their meditations. That’s why the enlightened person is never born.

But the unenlightened people go on throwing out, with every death, all kinds of misery patterns. Just as riches attract more riches, misery attracts more misery. If you are miserable, then from miles, misery will travel to you – you are the right vehicle. And this is a very invisible phenomenon, like radio waves. They are traveling around you; you don’t hear them. Once you have the right instrument to receive them, immediately they become available. Even before the radio was there, they were traveling by your side.

There is no incarnation, but misery incarnates. Wounds of millions of people are moving around you, just in search of somebody who is willing to be miserable. Of course, the blissful does not leave any trace. The man of awakening dies the way a bird moves into the sky, without making a track or a path. The sky remains empty. Blissfulness moves without making any trace. That’s why you don’t get any inheritance from the buddhas; they simply disappear. And all kinds of idiots and retarded people go on reincarnating in their memories and it becomes every day thicker and thicker.

Today, perhaps, it has come to the point to be understood and to be dissolved; otherwise it is too thick to allow you to live, to allow you to laugh.

Your own consciousness has no wounds.

Your own consciousness knows nothing of misery.

Your own consciousness is innocent, utterly blissful.

To bring you in touch with your own consciousness, every effort is being made to detract you from the mind. The mind contains all your misery, all your wounds. And it goes on creating wounds in such a way that, unless you are aware, you will not even find how it creates them. […]

I teach you the watcher.

The only way to get out of misery patterns, whether ancient or new, is witnessing. I say it is the only way, because nobody has escaped from the mind without becoming a witness. Just witness, and suddenly you will start laughing at your own misery. All our miseries are so superficial – and most fundamentally, they are all borrowed.

And everybody is giving his misery to everybody else he comes in contact with. People are talking continuously about their miseries, about their troubles, about their conflicts. Have you ever heard anybody talking about his joyous moments? About his dances and songs? About his silences and blissfulness? No, nobody talks about these things. People go on sharing all their wounds, and whenever you are talking about your misery to somebody, without your knowing, you are transferring a miserable pattern. The person may be thinking that he is only listening to you, but he is also catching the vibe of misery, the wounds.

When I said that you carry other people’s wounds, my statement meant that your own consciousness has no wounds. If everybody becomes alert, meditative, there will be no wounds in the world. They will simply disappear. They will not find any house, any shelter. This is possible. If it is possible for me, it is possible for everybody.

-Osho

Excerpt from The Zen Manifesto, Discourse #5

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Start Witnessing Your Boredom – Osho

For me it’s either high-energy excitement where life is wonderful and a joy to be alone; or very often these days there’s a quietness that’s dull and boring. In the one there’s juice but no awareness, and in the other there’s awareness but no juice. Is there a knack in bringing these two together?

It is a very simple thing. You say you have moments of great ecstasy, full of juice, but you become drowned in that juice; the ecstasy is so overwhelming you forget to be watchful. You become immersed in that ecstasy; the witness is not there. And then you say there are moments when you are sad, bored, but the witness is there.

You just have to put things in their right place. Start from your boredom and sadness, because the witness is there and the witness is going to be the bridge. So when you are sad and bored, just watch it, as if it is something outside of you – it is. You are always a witness – now you are witnessing sadness and boredom.

It is easy to witness sadness and boredom, because who wants to get immersed in boredom? But this is of tremendous importance because you can learn the whole art while you are bored.

Just watch it, and as your witnessing grows you will see there is a distance between you and the boredom, the sadness, the misery, the pain, the anguish. You are not part of all that experience; you are standing high above on the hills, a watcher on the hills, and everything else is moving down deep in the dark valley.

You already have the secret, just practice it more and more. Just sit by the side of a donkey, sit by the side of a buffalo; go on looking at the buffalo and you will be bored! All around you can find objects which will be immensely helpful for you. You need not wait for moments to come, because who knows when the buffalo will come to you? Why not go to the buffalo?

You can just go to our cattle, sit amongst them, and you will be bored. Those cattle will go on munching the grass – do you think you will start munching the grass? You will not get involved in that. Sitting amongst the cattle, amongst the buffaloes, you will find yourself just a witness.

Don’t become sad, don’t become bored. Let the boredom be there, let the sadness be there; you remain just a witness. And it is easier in such situations.

Once you have strengthened your witness, then let those moments of ecstasy, heights… try your witnessing then. It will be a little difficult there; one wants to jump into that groovy space. Who wants to sit on the bank and watch? – because one is afraid one may be simply watching and the moment will go.

Don’t be worried. If you witness, the moment will remain there and will grow deeper, bigger, more colorful. But not at any point have you to become identified with it. Remain detached, just a spectator.

The art is the same; whether it is boredom or ecstasy does not matter. What matters is that you are not involved, you remain aloof, you remain standing there.

There is a Zen story I have loved very much. Three friends had gone for a morning walk, and then they suddenly saw on the hill a Zen monk standing.

One of the friends said, “I think he must have come with his friends; they must have been left behind and he is waiting for them.”

The other said, “I cannot agree with you, because seeing that man I can say one thing is certain; he is not waiting for somebody who has been left behind, because he never looks back. He is just standing like a statue. Anybody who is waiting for somebody who is left behind will once in a while look, to see whether the fellow has come or not. But he is unmoving.

“He is not waiting for any friend. I think… I know this monk; he has a cow and the cow must have been lost in the thick forest. And that is the highest place from where he can look all over the forest and find the cow.”

The third man said, “You have forgotten your own argument. If he was looking for the cow then he would be looking all around. He would not just stand there like a statue, focused in one direction; that is not the way of looking for a lost cow.” He said, “As far as I can tell, he is doing his morning meditation.”

But the other two said that the basic philosophy of Zen is that you can meditate anywhere, you can meditate doing anything. What was the need to go to that hill in the early morning, in the cold, and stand there to meditate? “He could have meditated in his cozy monastery where they have a special meditation temple. He could have been there – what was the need to go? No, we cannot agree.”

They argued; finally they said, “It is better we go to the hill. It will be a waste of time but there is no other way to settle what he is doing.” Such is the curiosity of the human mind – very monkeyish.

Now why trouble yourself? Let him do whatever he is doing. If he is searching for his cow it is his business; if he is waiting for his friend, it is his friend; if he is meditating it is his business – why should you poke your nose into it? But that’s how people are.

They became so excited arguing with each other that they decided, “We have to go.” They forgot that they had come just for a small morning walk, and going to the hill will take hours, then coming down the hill… the sun will be almost directly overhead. But the question… they have to come to a conclusion. And in fact they want to prove that “I am right.” Each of them wants to prove that “I am right.” Now the only man who can decide is that monk.

They reached – huffing, puffing. The monk was standing there with half-closed eyes. That is the Buddhist way – to keep the eyes half closed when you are meditating, because if you close your eyes completely you may doze into sleep; that is more possible than going into meditation. If you keep your eyes fully open you will get interested in thousands of things. A beautiful woman passes by, and meditation is lost, anything can disturb. So keep the eyes half closed so you don’t see exactly what is happening outside, and you have to keep your eyes half open so you don’t fall asleep.

The first man asked, “Master, we have heard much about you but we never had any chance to come to your monastery. Fortunately, we had come for a morning walk and we saw you. We have a question I want you to answer: Are you not waiting for somebody who has been left behind?”

The monk with half-closed eyes said, “I have nobody, I am alone. I was born alone, I will die alone, and between these two alonenesses I am not trying to fool myself that somebody is with me. I am alone and I am not waiting for anybody.”

The second man said happily, “Then certainly your cow has got lost in the thick forest and you must be looking for it.”

The monk said, “It seems strange idiots have come here! I don’t possess a single thing. I don’t have any cow, the monastery has it; that is not my business. And why should I waste my time looking for a cow?”

The third man was immensely happy. He said, “Now you cannot deny: you must be meditating. Is it not so? – you are doing your morning meditation!”

The monk laughed; he said, “You are the worst idiot of the three! Meditation is not done, it is not a doing. You can be in meditation but you cannot do it. It is a state. So certainly I am not doing meditation. I am in meditation, but for that I need not come to this hill; anywhere I am in meditation.

Meditation is my consciousness.

“So you all get lost! And never disturb anybody who is standing with half-closed eyes, remember it.”

But they all three said, “Forgive us – we are stupid, certainly we are stupid to walk miles and to ask you such…. We are feeling embarrassed. But now that we have come and now that we accept we are stupid, just one question from all of the three, not separate: Then what are you doing?”

And the master said nothing.

In that nothing is the witness.

When you witness, you will be surprised that the boredom, the sadness, the blissfulness, the ecstasy – whatever it is – starts moving away from you. As your witnessing goes deeper, stronger, becomes more crystallized, any experience – good or bad, beautiful or ugly – disappears. There is pure nothingness all around you.

Witnessing is the only thing that can make you aware of an immense nothingness surrounding you.

And in that immense nothingness…. It is not empty, remember. In English there is no word to translate the Buddhist word shunyata. In that nothingness… it is not empty, it is full of your witness, full of your witnessing, full of the light of your witness.

You become almost a sun, and rays from the sun are moving into the nothingness to infinity.

One of the Indian mystics, Kabir, has said, “My first experience was that of a sun, and as my experience went on growing… the outer sun is nothing; the inner sun is infinite. Its light fills the whole infinity of existence. And in that moment I am only a witness; I am there.”

So start witnessing your boredom, sadness, because the question is not the object, the question is the art of witnessing. So use any object – anger, hate, love, jealousy – anything will do. If you cannot find anything just put up a mirror and look at your face and witness it. And you will be surprised, immensely surprised; when you are in a complete state of witnessing the mirror becomes empty, you are not there.

In total witnessing the object disappears.

You will be able for the first time to see the mirror just as nothingness.

Start from things which are easier, and then go on moving to things which are groovier. The bridge is simple.

-Osho

From From Death to Deathlessness, Discourse #24

Copyright© OSHO International Foundation

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

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Freedom is Being – Anand Amido

Fall leaves fallen

Fallen fall leaves

This offering has been pondered over, allowed to slosh around in my mind, in my interiority, and even spilled over onto a white page to be fiddled with, adjusted, and examined for tone.  (Light but not pedantic!)  No fight picking here, simple exploration, seeking understanding, and then deeper understanding.

When I sit of a morning, Japanese style since my knees protest the least in such a pose, fragments of thought cruise, gallop, creep seemingly through my skull!  Little strips of data from last night’s TV viewing, an old memory of something that jars and gnaws and has to be forgiven and laid to rest (again and again), self-reminders to watch my breath, closely followed by some genuine breath watching, until off I go again climbing onto that endlessly spinning merry-go-round.

At a certain point, my legs suggest we have all been sitting for quite long enough.  Now my legs respond very gracefully to a little wiggle, a little twitch, and we all settle down again.  But then, the mind with some considerable force declares, “Let’s stand up.”  At that point, I have to be really alert and not automatically follow its dictates! For, I have recently read Osho saying that we always stop “meditating” before something happens.  So, I ignore my mind.  Rude of course, but when someone doesn’t have your best interests at heart, is one obliged to listen carefully to their point of view and respond as your upbringing dictates?!  Sorry mind.  If I engage with you, I am lost, and so I turn away!

So then, I settle and yummy is the best word to describe it.

-Amido

Enlightenment is the Key – Osho

Enlightenment is certainly the key, but almost all the traditions are against it – and there is a reason why they are against it. The most fundamental reason is that if enlightenment is a reality, God becomes an unreality. If your own illumination is the ultimate, then nothing can be above it. Then man’s own consciousness becomes the highest reality.

Religions and traditions believing in God cannot allow enlightenment. It goes against all their fictions. Their fictions can exist only in the darkness, not in the light. To keep their fictions alive, to keep their dreams real, they don’t allow human beings to be awake. You don’t hear of Christian mystics as enlightened, you don’t hear of Jewish mystics as awakened. In fact, enlightenment is the alternative of God.

All that belongs to the ritualistic religions is endangered by enlightenment, because enlightenment has no ritual, it has no prayer, it has no scriptures. It so totally believes in you, its respect for humanity is so absolute and irrevocable … It is natural that all the priests are going to be against it, because the whole profession of the priests depends on fictions, and enlightenment destroys fictions.

All theologies are fabrications of the mind, and enlightenment is a transcendence going beyond the mind. All that belongs to the mind is a nightmare. Where do your gods exist?

Where is your heaven, your hell? Where are your angels and your ghosts? They all constitute the entity called the mind.

Enlightenment is the greatest revolution you can conceive of because it destroys all fictions, all rituals, all gods, all traditions, all scriptures. It leaves you with only the essential consciousness of your own being. Its trust in consciousness is so total that there is no need of anything else.

It has not been said as clearly as I am putting it … I want to make it absolutely clear that the very idea of enlightenment is against all religions. Or, in other words, the only authentic religion is that of enlightenment. All other religions are part of the marketplace; they are businesses exploiting human helplessness, exploiting human weakness, exploiting human limitations.

Religions have done so much harm to man that it is unparalleled. Nothing else has been so dangerous. In every possible way they have been preventing man from even hearing the word ‘enlightenment’. You should not become aware that raising your hands to the sky is stupid—there is no one to answer your prayers, no prayer has ever been answered. All your gods are your own creations. You sculpt them, and you never think about it – that you go on worshipping things which you have created. The Christian Bible says, “God created man in his own image.” The truth is just the contrary: man has created God in his own image. And then—the ultimate foolishness—you worship your own image. In fact, if you were a little intelligent, you could just purchase a mirror and worship.

All your gods are nothing but your own reflections. There is no need to go to a temple or to a church; you can just keep a small mirror. Perhaps ladies are very intelligent about it—they go on looking again and again in the mirror, they believe in the mirror.

But all your gods are the same, all your rituals are created by crafty priests. None of your scriptures are even first-rate literature; they are very third-class contributions. But just because they are holy … Who makes them holy? There are people who have their vested interests … It is a long chain from God to the prophets, to the messiahs, to the holy scripture, to the church. But the only reality in this whole long line of fictions is the priest, and his whole effort through the ages has been to exploit you. And not only to exploit—exploitation is possible only if certain conditions are fulfilled: you have to be made to feel guilty.

Strange ways have been invented to make you feel guilty. The Hindus say that you are suffering, in misery, not because of your stupidities, not because of your unconsciousness, not because of your unmeditativeness, not because you have made no effort to become enlightened, but because of the evil acts you have done in millions of past lives. Now you cannot undo them; there is no way backwards. That burden you have to carry, and under that burden you lose all your dignity, all your pride. All that you can do is pray to God to help you, to save you.

Christians—because they don’t have the idea of many, many lives, but only one life – cannot use the same strategy. They have found their own strategy: the Hindu is suffering because of millions of past lives; the Christian is suffering because Adam and Eve, faraway, back in the very beginning, disobeyed God. The idea is so far-fetched … In what way can I be responsible if Adam disobeyed God?

But Christianity goes on insisting, and Christianity means half of humanity, that you were born in sin because your forefathers, Adam and Eve, disobeyed God. You are born of sinners; hence, you are miserable. And you will remain miserable unless you repent and unless you are forgiven. Only the son of God, Jesus, can save you. He is going to plead on your behalf; he is going to be your advocate. You have just to believe in him and at the last Day of Judgment he will choose the people who believe in him, and will ask God to forgive them. The remainder of humanity is going to fall into eternal hell.

These are great strategies to bring people into the fold of Christianity … because that is the only way to save your future; otherwise there is no hope. Every religion has in some way taken away your beauty, your greatness, has destroyed the very idea that you have any worth, any meaning, any significance, that you have any potential.

Enlightenment is a rebellion against all traditions, against all priests, against all religions, because it declares that there is nothing higher than man’s consciousness. And man is not suffering because some stupid man in the past disobeyed a fictitious God; man is not suffering because of millions of lives of evil acts. Man is suffering for the simple reason that he does not know himself. His ignorance about himself is the only cause of his suffering, misery, torture.

Enlightenment brings everything to a very simple and scientific conclusion. It pinpoints that all that you need is to learn the art of awareness.

Ta Hui is right to say that enlightenment is the key, the only key which opens all the realities and all the blessings and all the potentials which have been hidden within you. You are a seed: enlightenment is nothing but finding the right soil and waiting for the spring to come.

Enlightenment is such a radical standpoint. It is not another religion. It is the only religion. All other religions are pseudo.

-Osho

From The Great Zen Master Ta Hui, Discourse #34

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

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How Not to Get Identified – Osho

Not to be identified with mind and body – still I don’t know how to do it. I tell myself: You are not the mind, don’t listen to your fear, love yourself, be content, etc., etc. 

Please explain again how not to get identified or, at least, why I still don’t understand you.

It’s not a question of telling yourself that you are not the mind, you are not the body, because the one who is telling it is the mind. That way you are never going to get out of the mind. All telling is done by the mind itself, so you will be emphasizing the mind more and more. The mind is very subtle; you have to be very, very alert about it. Don’t use it. If you use it you strengthen it. You cannot use your mind to destroy your mind itself. You have to understand that this mind cannot be used for its own suicide.

When you say, “I am not the body,” it is the mind saying so. When you say, “I am not the mind,” it is again the mind saying so. Look into the fact; don’t try to say anything. Language, verbalization, is not needed. Just a deep look. Just look inside. Don’t say anything. But I know your trouble. From the very beginning we are taught not to see but to say. The moment you see the rose flower you say, “How beautiful!” Finished. The rose flower is gone – you killed it. Now something has come between you and the rose. “How beautiful it is!” – These words now will function as a wall.

And one word leads to another, one thought to another. And they move in association, they never move alone. You will never find a single thought alone. They live in a herd; they are herd animals. So when once you have said, “How beautiful is the rose!” you are on the track; the train has started moving. Now the word “beautiful” will remind you of some woman you once loved. Roses forgotten, the beautiful is forgotten, now the idea, a fantasy, imagination, memory, of a woman. And then the woman will lead to many other things. The woman you loved had a beautiful dog. Here you go! And now there is no end to it.

Just see the mechanism of the mind, how it functions, and don’t use the mechanism. Resist that temptation. It is a great temptation because you are trained for it. You work almost like a robot; it is automatic.

Now the new revolution that is coming into the world of education has a few proposals. One proposal is that small children should not be taught language first. First they should be allowed time to crystallize their vision, to crystallize their experiencing. For example, there is an elephant, and you say to the child, “The elephant is the biggest animal.” You think you are not saying anything nonsensical, you think it is absolutely reasonable and the child has to be told about the fact; but no facts need to be told. It has to be experienced. The moment you say, “The elephant is the biggest animal,” you are bringing something which is not part of the elephant. Why do you say the animal is the biggest animal? Comparison has entered, which is not part of the fact.

An elephant is simply an elephant, neither big nor small. Of course, if you put it by the side of a horse, it is big, or by the side of an ant it is very big; but you are bringing the ant in the moment you say the elephant is the biggest animal. You are bringing something which is not part of the fact. You are falsifying the fact; comparison has come in.

Just let the child see. Don’t say anything. Let him feel. When you take the child to the garden, don’t say the trees are green. Let the child feel, let the child absorb. Simple thing, “The grass is green” – don’t say it.

This is my observation, that many times when the grass is not green you go on seeing it as green – and there are a thousand and one shades of green. Don’t say that the trees are green, because then the child will see just green – any tree and he will see green. Green is not one color; there are a thousand and one shades of green.

Let the child feel, let the child absorb the uniqueness of each tree, in fact of each leaf. Let him soak, let him become like a sponge who soaks reality, the facticity of it, the existential. And once he is well grounded and his experience is well-rooted, then tell him the words; then they will not disturb him. Then they will not destroy his vision, clarity. Then he will be able to use language without being distracted by it. Right now your language goes on distracting you.

So what is to be done? Start seeing things without naming them, without labeling them, without saying “good,” “bad,” without dividing them. Just see and allow the fact to be there in your presence without any judgement, condemnation, appreciation whatsoever. Let it be there in its total nudeness. You simply be present to it. Learn more and more how not to use language. Unlearn the conditioning, the constant chattering inside.

This you cannot do suddenly. You will have to do it by and by, slowly. Only then, at the very end of it, can you simply watch your mind. No need to say, “I am not this mind.” If you are not, then what is the point of saying it? You are not. If you are the mind, then what is the point of repeating that you are not the mind? Just by repeating it, it is not going to become a realization.

Watch, don’t say anything. The mind is there like a constant traffic noise. Watch it. Sit by the side and see. See this is mind. No need to create any antagonism. Just watch, and in watching, one day, suddenly the consciousness takes a shift, changes, a radical change – from the object suddenly it starts focusing on the subject, if you are a watcher. In that moment you know you are not the mind. It is not a question of saying, it is not a theory. In that moment you know – not because Patanjali says so, not because your reason, intellect, says so. For no reason at all, simply it is so. The facticity explodes on you; the truth reveals itself to you.

Then suddenly you are so far away from the mind you will laugh how you could believe in the first place that you were the mind, how you could believe that you were the body. It will look simply ridiculous. You will laugh at the whole stupidity of it.

“Not to be identified with mind and body – still I don’t know how to do it.” Who is asking this question, “How to do it?” See it immediately; who is asking this question, “How to do it?” It is the mind who wants to manipulate, it is the mind who wants to dominate. Now the mind wants to use even Patanjali. Now the mind says, “Perfectly true. I have understood that you are not the mind” – and once you realize that you are not the mind you will become a super mind. The greed arises in the mind; the mind says, “Good. I have to become a super mind.”

The greed for the ultimate, for bliss, the greed to be in eternity, to be a god, has arisen in the mind. The mind says, “Now I cannot rest unless I have achieved this ultimate, what it is.” The mind asks, “How to do it?”

Remember, the mind always asks how to do a thing. The “how” is a mind question. Because “how” means the technique. The “how” means, “Show me the way so I can dominate, manipulate. Give me the technique.” The mind is the technician. “Just give me the technique and I will be able to do it.”

There is no technique of awareness. You have to be aware to be aware. There is no technique. What is the technique of love? You have to love to know what love is. What is the technique of swimming? You have to swim. Of course in the beginning your swimming is a little haphazard. By and by you learn… but you learn by swimming. There is no other way. If somebody asks you, “What is the technique of bicycling?” – And you do bicycle, you ride on the cycle – but if somebody asks, you will have to shrug your shoulders. You will say, “Difficult to say.” What is the technique? How do you balance yourself on two wheels? You must be doing something. You are doing something, but not as a technique; rather as a knack. A technique is that which can be taught, and a knack is that which has to be known. A technique is that which can be transformed into a teaching, and a knack is something which you can learn but you cannot be taught. So learn by and by.

And start from less complicated things. Don’t suddenly jump to the very complicated. This is the last, the most complicated thing: to become aware of the mind, to see the mind and see that you are not the mind. To see so deeply that you are no longer the body and no longer the mind, that is the last thing. Don’t jump. Start with small things.

You are feeling hungry. Just see the fact. Where is the hunger? In you, or somewhere outside you? Close your eyes, grope in your inner darkness, try to feel and touch and figure out where the hunger is.

You have a headache. Before you take the aspirin do a little meditation. It may be that the aspirin is not needed then. Just close your eyes and feel where the headache is exactly, pin it, point it, focus on it. And you will be amazed, that it is not such a big thing as you were imagining before, and it is not spread all over the head. It has a locus, and the closer you come to the locus, the more you become distant from it. The more diffused the headache, the more you are identified with it. The more clear, focused, defined, demarked, localized, the more distant you are.

Then there comes a point where it is just like a needle point, absolutely focused; then you will come to have a few glimpses. Sometimes the needle point will disappear; there will be no headache. You will be surprised, “Where has it gone?” Again it will come. Again focus; again it will disappear. At the perfect focusing, the headache disappears, because at the perfect focusing you are so far away from your head that you cannot feel the headache. Try it. Start with small things; don’t jump to the last thing so immediately.

Patanjali also has travelled a long way to come to these sutras of viveka, discrimination, awareness. He has been talking about so many things as preparatory, as basic requisites, very necessary. Unless you have fulfilled all that, it will be difficult for you just to non-identify yourself with the mind and body.

So never ask “how” about it. It has nothing to do with “how.” It is a simple understanding. If you understand me, in that very understanding you will be able to see the point. I don’t say you will be able to understand it. I say you will be able to see it. Because the moment we say “understand,” intellect comes in, the mind starts functioning. “Seeing it” is something which has nothing to do with the mind.

Sometimes you are walking on a lonely path and the sun is setting and the darkness is descending, and suddenly you see a snake crossing the path. What do you do? You brood about it? You think about it, what to do, how to do it, whom to ask? You simply jump out of the way. That jumping is a seeing; it has nothing to do with mentation. It has nothing to do with thinking. You will think later on, but right now it is just a seeing. The very fact that the snake is there, the moment you become aware of the snake, you jump out of the way. It has to be so because mind takes time and the snake won’t take time. You have to jump without asking the mind. The mind is a process; snakes are faster than your mind. The snake will not wait, will not give you time to think what to do. Suddenly the mind is put aside and you function out of the no-mind, you function out of your being. In deep dangers it always happens.

That is the reason why people are so attracted to danger. Moving in a speedy car, going one hundred miles per hour or even more, what is the thrill? The thrill is of no-mind. When you are driving a car one hundred miles per hour, there is no time to think. You have to act out of no-mind. If something happens and you start thinking about it, you are lost. You have to act immediately; not a single moment is to be wasted. So the greater the speed of the car, the more and more the mind is put aside, and you feel a deep thrill – a great sensation of being alive – as if you have been dead up to now and suddenly you have dropped all deadness and life has arisen in you.

Danger has a deep, hypnotic attraction, but the attraction is of no-mind. If you can do it sitting just by the side of a tree or a river or just in your room, there is no need to take such risk. It can be done anywhere. You have just to put the mind aside – wherever you can put the mind aside – and just see things without the mind interfering.

I have heard:

An anthropologist in Java came across a little-known tribe with a strange funeral rite. When a man died, they buried him for sixty days and then dug him up. He was placed in a dark room on a cool slab, and twenty of the tribe’s most beautiful maidens danced erotic dances entirely in the nude around the corpse for three hours.

“Why do you do this?” the anthropologist asked the chief of the tribe who replied, ”If he does not get up we are sure he is dead!”

That may be the attraction of forbidden things. If sex is forbidden it becomes attractive. Because all that is allowed becomes part of the mind. Try to understand this.

All that is allowed becomes part of the mind; it is already programmed. You are expected to love your wife or your husband; it is part of the mind. But the moment you start becoming interested in somebody else’s wife, it is not part of the mind; it is not programmed. It gives you a certain freedom, certain freedom to move off the social track, where everything is convenient, where everything is comfortable – but every. thing is also dead. You become deeply interested in somebody else’s woman. He may be fed up with that woman, he may be just trying to find out some other way to become alive again – he may even get interested in your wife.

The question is not of a particular woman or man. The question is of the forbidden, the not allowed, the immoral, the repressed – that it is not part of your accepted mind. It has not been fed into your mind.

Unless man is completely capable of becoming a no-mind, these attractions continue.

And this is the absurdity of the whole thing: that these attractions were created by the people who think themselves moral, puritan, religious. The more they reject something, the more attractive it becomes, more inviting; because it gives you a chance to get out of the rut, it gives you a chance to escape somewhere which is not social. Otherwise the society goes on and on, crowding you everywhere. Even when you are loving your wife the society stands there watching.

Even in your privacy the society is there, as much as anywhere else, because the society is in your mind, in the program that it has given to your mind. From there it goes on functioning. It is a very cunning device.

Once in a while everybody feels just to do something which is not allowed, just to say yes to something for which always one has been forced to say no – just to go against oneself. Because that “oneself” is nothing but the program that the society has given to you.

The more strict a society, the more possibility of rebels. The more free a society, the less possibility for rebels. I will call a society revolutionary where rebels disappear because they are no longer needed. I will call a society free when nothing is rejected, so there is no morbid attraction in it. If the society is against the drugs, drugs will attract you, because they give you an opportunity to put the mind aside. You are burdened with it too much.

Remember, this can be done without being suicidal. The thrill that comes to you when you are doing something which the society does not allow is coming from a state of no mind, but at a very great cost. Just look at small children hiding somewhere behind a wall smoking. Watch their faces – so glad. They will be coughing and tears will be coming to them because taking smoke in and throwing it out is just foolish. I don’t say it is a sin. Once you say it is a sin it becomes attractive. I simply say it is stupid, it is unintelligent. But watch a small child puffing a cigarette – his face. Maybe he is in deep trouble, his whole breathing system is feeling troubled, nauseous, tears are coming, and he is feeling tense – but still glad he can do something which is not allowed. He can do something which is not part of his mind, which is not expected. He feels free.

This can be attained very easily through meditation. There is no need to move on such suicidal paths. If you can learn how to put the mind aside….

When you were born you had no mind; you were born without any mind. That’s why you cannot remember a few years of your life, just the beginning years, three, four, five years. You don’t remember them. Why? You were there, why don’t you remember? The mind was not yet crystallized. You go backwards, you can remember something that happened near the age of four, and then suddenly there is a blank, then you cannot go more deeply. What happened? You were there, very alive. In fact more alive than you will ever be again, because scientists say that at the age of four a child has learned, known, seen, seventy-five percent of all his knowledge that is going to be there in his whole life. Seventy-five percent at the age of four! You have lived seventy five percent of your life already, but no memory? Because the mind was not yet crystallized. The language was to be learned, things were to be categorized, labeled. Unless you can label a thing you cannot remember it. How to remember it? You cannot file it in your mind somewhere. You don’t have a name for it. So first the name has to be learned; then you can remember.

A child comes without mind. Why am I insisting on this? To tell you that your being can exist without the mind; there is no necessity for the mind to be there. It is just a structure that is useful in the society, but don’t get too fixated with the structure. Remain loose so you can slip out of it. It is difficult, but if you start doing it by and by you will be able to.

When you come home from the office, on the way try to drop the office completely. Remember again and again that you are going home, no need to carry the office there. Try not to remember the office. If you catch yourself red handed remembering something of the office again, drop it immediately, get out of it, slip out of it. Make it a point that at home you will be at home. And in the office forget all about the home, the wife, the children, and everything. By and by learn to use the mind and not to be used by it.

You go to sleep and the mind continues. You again and again say, “Stop!” but it doesn’t listen because you have never trained it to listen to you. Otherwise the moment you say, “Stop!” it has to stop. It is a mechanism. The mechanism cannot say, “No!” You put the fan on, it has to function; you put it off, it has to stop. When you stop a fan, the fan cannot say, “No! I would like to continue a little longer.”  It is a biocomputer, your mind. It is a very subtle mechanism, very useful; a very good slave but a very bad master.

So just be more alert, try to see things more. Live a few moments every day, or a few hours if you can manage, without the mind. Sometimes swimming in the river, when you put your clothes on the bank, then and there put the mind also. In fact make a gesture of also putting the mind there and go into the river alert, radiant with alertness, remembering continuously. But I am not saying verbalizing, I am not saying that you go on saying to yourself, “No, I am not the mind,” because then this is the mind. Just nonverbal, tacit understanding.

Sitting in your garden, lying down on the lawn, forget it. There is no need. Playing with your children, forget it. There is no need. Loving your wife, forget it. There is no need. Eating your food, what is the point of carrying the mind? Or taking a shower, what is the point of taking the mind in the bathroom?

Just by and by, slowly… and don’t try to overdo, because then you will be a failure. If you try to overdo, it will be difficult and you will say, “It is impossible.” No, try it in bits.

Let me tell you one anecdote:

Cohen had three daughters and was desperately looking around for sons-in-law. One such young man came on the horizon and Cohen grabbed him. The three daughters were paraded in front of him after a lavish meal. There was Rachel, the eldest, who was decidedly plain – in fact she was downright ugly. The second daughter, Esther, was not really bad looking but was decidedly plump – in fact she was disgustingly fat. The third Sonia, was a gorgeous, lovely beauty by any standards.

Cohen pulled the young man aside and said, “Well, what do you think of them? I have got dowries for them – do not worry. Five hundred pounds for Rachel, two hundred fifty pounds for Esther, and three thousand pounds for Sonia.”

The young man was dumbfounded: “But why, why have you got so much more dowry for the most beautiful one?”

Cohen explained, “Well, it is like this. She is just a teeny-weeny itsy-bitsy little bit pregnant.”

So start getting a little bit pregnant every day – with awareness. Don’t just become pregnant in a wholesale way. A little bit, by and by. Don’t try to overdo, because that too is again a trick of the mind. Whenever you see a point, the mind tries to overdo it. Of course you fail. When you fail the mind says, “See, I was all the time saying to you this is impossible.” Make very small targets. Move one foot at a time, inch by inch even. There is no hurry. Life is eternal.

But this is a trick of the mind. The mind says, “Now you have seen the point. Do it immediately – become non-identified with the mind.” And of course the mind laughs at your foolishness. For lives together you have been training the mind, training yourself, getting identified; then in the sudden flash of a moment you want to get out of it. It is not so easy. Bit by bit, inch by inch, slowly, feeling your way, move. And don’t ask too much; otherwise you will lose all confidence in yourself. And once that is lost, the mind becomes a permanent master.

People try to do this many times. For thirty years a person has been smoking, and then suddenly one day, in a crazy moment, he decides not to smoke at all. For one hour, two hours he carries on, but a great desire arises, a tremendous desire arises. His whole being seems to be upset, in a chaos. Then by and by he feels this is too much. All his work stops; he cannot work in the factory, he cannot work in the once. He is almost always clouded by the urge to smoke. It seems too disturbing, at such a great cost. Then again in another crazy moment he takes the cigarette out of the pocket, starts smoking, and feels relaxed; but he has done a very dangerous experiment.

In those three hours when he didn’t smoke, he has learned one thing about himself: that he is impotent, that he cannot do anything, that he cannot follow a decision, that he has no will, that he is powerless. Once this settles, and this settles in everyone by and by…. You try once with smoking, another time with dieting, and another time with something else, and again and again you fail. The failure becomes a permanent thing in you. By and by you start becoming a driftwood; you say, “I cannot do anything.” And if you feel you cannot do, then who can do?

But the whole foolishness arises because the mind tricked you. It always told you to immediately do something for which a great training and discipline is needed; and then it made you feel impotent. If you are impotent the mind becomes very potent. This is always in proportion: if you are potent, the mind becomes impotent. If you are potent, then the mind cannot be potent; if you are impotent, the mind becomes potent. It lives on your energy, it lives on your failure, it lives on your defeated self, defeated will.

So never overdo.

I have heard about one Chinese mystic, Mencius, a great disciple of Confucius. A man came to him who was an opium taker, and the man said, “It is very, very impossible. I have tried every way, every method. Everything fails finally. I am a complete failure. Can you help me”’

Mencius tried to understand his whole story, listened to it, came to understand what had happened: he has been overdoing. He gave him a piece of chalk and told him, “Weigh your opium against this chalk, and whenever you weigh, write “one,” next time write “two,” again write “three,” and go on writing on the wall how many times you have taken opium. And I will come after one month.”

The man tried. Each time he took opium he had to weigh it against the chalk, and the chalk was disappearing by and by, very slowly, because each time he had to write “one,” then with the same chalk “two,” “three”…. It started disappearing. It was almost invisible in the beginning; each time the quantity was reduced, but in a very subtle way. After one month when Mencius went to see the man, the man laughed; he said, “You tricked me! And… it is working. It is so invisible – that I cannot feel the change, but the change is happening. Half the chalk has disappeared – and with half the chalk, half the opium has disappeared.”

Mencius said to him, “If you want to reach the goal never run. Go slowly.”

One of the most famous sentences of Mencius is: “If you want to reach, never run.” If you really want to reach, there is no need even to walk. If you really want to reach, you are already there. Go so slow! If the world had listened to Mencius, Confucius, Lao Tzu, and Chuang Tzu there would be a totally different world. If you ask them how to manage our Olympics, they will say, “Give the prize to the one who gets defeated fast. Give the first prize to one who is the slowest walker, not for the fastest runner. Let there be a competition, but the prize goes to one who is the slowest.”

If you move slowly in life, you will attain much, and with grace and grandeur and dignity. Don’t be violent; life cannot be changed by any violence. Be artful. Buddha has a special word for it; he calls it upaya, “Be skillful.” It is a complex phenomenon. Watch every step and move very cautiously. You are moving in a very, very dangerous place, as if moving between two peaks on a tightrope, like a tightrope walker. Balance each moment, and don’t try to run; otherwise failure is certain.

“Not to be identified with mind and body – still I don’t know how to do it. I tell myself: you are not the mind, don’t listen to your fear, love yourself, be content….” Stop all this nonsense. Don’t say anything to the mind, because the sayer is the mind. You rather be silent and listen. In silence there is no mind. In small gaps when there is no word there is no mind. Mind is absolutely linguistic, it is language. So start slipping into the gaps. Sometime just see, as if you are an idiot, not thinking just seeing. Sometimes go and watch people who are known as idiots. They are simply sitting there – looking but not looking at anything. Relaxed, perfectly relaxed, their face has a beauty. No tension, nothing to do, completely at ease, at home. Just watch them.

If you can sit for one hour like an idiot every day, you will attain.

Lao Tzu has said, “Everybody seems to be so clever except me. I look like an idiot.” One of the most famous novelists, Fyodor Dostoevski, has written in his diary that when he was young he had an epileptic fit, and after the fit, for the first time he could understand what reality is. Immediately after the fit everything became absolutely silent. Thoughts stopped. Others were trying to find medicine and the doctor, and he was so tremendously glad. The epileptic fit had given him a glimpse into no-mind.

You may be surprised to know that many epileptics have become mystics and many mystics used to have epileptic fits – Ramakrishna even. Ramakrishna will go into a fit. In India we don’t call it a fit. We call it samadhi. Indians are clever people. When one is going to name a thing, why not name it beautifully? If we call it “no-mind” it looks perfectly good. If I say, “Be an idiot,” you feel disturbed, uneasy. If I say, “Become a no mind,” everything is okay. But it is exactly the same state.

The idiot is below mind, the meditator is above mind, but both are without any minds. I am not saying that the idiot is exactly the same, but something similar. The idiot is not aware that he has a no-mind, and the no-mind man is aware that he has a no-mind. A great difference, but a similarity also. There is a certain similarity between mad people and the realized ones. In Sufism they are called “the mad ones”; the realized ones are known as the mad people. They are mad in a way: they have dropped out of mind.

By and by, learn it slowly. Even if you can have a few seconds of this superb idiocy, when you are not thinking anything, when you don’t know who you are, when you don’t know why you are, when you don’t know anything at all and you are deep in a non-knowledge state, in deep ignorance, in the deep silence of the ignorance; in that silence the vision will start coming to you, that you are not the body, you are not the mind. Not that you will verbalize it! It will be a fact, just as the sun is shining there. You need not say that there is the sun and the shine. As the birds are singing – there is no need to say that they are singing. You can just listen and be aware and know that they are singing, without saying it.

Exactly the same way, prepare yourself slowly, and one day you will realize you are neither the body nor the mind – nor even the self, the soul! You are a tremendous emptiness, a nothingness – a no-thingness. You are, but without any boundary, with no limitation, with no demarcation, with no definition. In that utter silence one comes to the perfection, to the very peak of life, of existence.

-Osho

From Secrets of Yoga (Previously titled Yoga: The Alpha and the Omega V.8), Discourse #8

Copyright© OSHO International Foundation

Here you can listen to the discourse excerpt How Not to Get Identified.

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

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

The Last Technique – Osho

This is the last technique Osho gives in The Book of Secrets. With the first techniques he begins with watching the breath and onto developing the witness, he continues through 112 techniques in total, introducing many doors into our interiority, and then finally, he leaves us here in our utter aloneness.

Enter space, supportless, eternal, still. 

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

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

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

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

The man came to me and he said, “It has become very difficult now. I see them clearly. They walk in the night. The whole house is filled with spirits. You help me.” So I gave him one of my pictures and said, “Take it. Now I will tackle those spirits. You simply sleep silently, you need not worry. Really, I will tackle them, I will see to them. Now it is my business. And don’t interfere. Now you need not be concerned.” The man came the next day. He said, “I slept, it was so beautiful! You have done a miracle!”

And I had not done anything but give a support. Through support the mind was filled. It was no longer vacant; someone was there.

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

Buddha was dying and Anand asked him, “Now you are leaving us, what shall we do? How shall we attain? How shall we proceed now? When the master is gone, we will be wandering in darkness for many, many lives. No one is there to lead us, to guide us, the light is going out.” So Buddha said, “It will be good for you. When I am no more, you become your own light. Move alone, don’t ask for any support, because support is the last barrier.”

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

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

That is what every master has been doing. A master’s whole effort is first to attract you towards him, so that you start clinging to him. When you start clinging to him, when you become close and intimate with him, then he knows that the clinging must be cut. And you cannot cling to anyone else now – that is finished. You cannot move to anyone else – that is impossible. Then he cuts the clinging and suddenly you are left supportless.

Enter space, supportless, eternal, still. 

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

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

-Osho

From The Book of Secrets, Discourse 79

Copyright© OSHO International Foundation

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

Here you can listen to the complete meditation technique Enter Space, Supportless, Eternal, Still.

Osho’s discourses on the meditation techniques of Vigyan Bhairav Tantra

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

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

The Awakening of Meditation

We have all gathered to hear a talk on the awakening of meditation. But before we begin talking about the awakening, let us first consider what we are awakening from.

Most of us live our life with very little sense of our own being. We simply react to stimuli. There are well established patterns in which our behavior travels. We live almost as if we are sleep-walking. We walk around all day in a dream. We rarely have any contact with the real world, the world without the screen of mind.

Even when we walk in nature, because we desperately want that connection to what is ‘real,’ we walk in a dream. We are constantly preoccupied with our thoughts. Occasionally something shakes us momentarily from our slumber; it may be the sound of a bird or the sight of a meadow. But even then, very quickly, the mind rushes in and compares it to some previous experience. Some memory intrudes and we are taken away to another time and place.

For most of us, it is often some tragedy that shakes us to our roots and brings us back out of our dreams, face to face with reality. Some unexpected event throws our life in turmoil and we are brought into the moment away from our itinerary of life. It is in these moments that there is a great opportunity to change our course, to reexamine our priorities, and begin an inquiry into the essential questions of life. But more often than not it is only a brief alteration in our life-program, and once the crisis passes, we are once again living our life in the world of dreams.

A more potent opportunity for transformation comes when one has lived life fully and has been successful in following one’s dream only to find in the end that one is as empty as when one began. There is more possibility for change here because one has already pursued dreams to the very end. All that energy that was being projected out, chasing rainbows, suddenly collapses onto itself, and a real conversion is possible.

Others have looked deeply into life and seen through the illusions that becoming brings. A keen intelligence can see through the fallacy of the promise of becoming. For them, even the ‘concept’ of living in the now, has an appeal.

No matter how we arrive, by being at a talk on “the awakening of meditation” we show that we are hungering for an awakening. We know that the life we are living is not a life of bliss, is not a life of love and laughter, is not a life of celebration, is not the life of enlightenment that we have heard is possible. So, we are interested in hearing what the speaker has to say about awakening and about meditation.

The title of this talk has been deliberately chosen because there is ‘an awakening’ of meditation that takes place, and it is meditation that brings about that awakening.

In order for us to make the journey out of ‘becoming’ and into ‘being,’ we must first come to see how we are continually propping up the straw man of becoming. We must see how we are continually projecting our consciousness out into the idea of a person. We must see how we are reinforcing the identification with a separate limited body-mind.

So, we begin by creating the witness. We begin by bringing our attention back home and we find that when we are engaged in any mindful act, we have less unconsciousness lying about. We are both stopping the emitting of energy into unconsciousness and we are creating the witnessing, the awareness. We are beginning the journey home.

With this newfound presence, we are ready to begin the journey in.

This is a journey from the outer body to the inner body. What is the outer body? The outer body is the body that everyone sees. It is an image. It is fat or it is trim. It is tall or it is short. It may be male or it may be female. It is the you that everyone sees.

But there is a body that only you can know. It is the inner body. From the outer body you make contact with the outside world through your senses. You feel the floor beneath your feet. You feel the warmth or the coolness of the room. You hear the sounds around you. But with the inner body you just feel, you sense. It is a global sensing. It is not divided into the five senses. It is a total sensing. It is more subtle than your body sensing. We feel a sense of ourselves without any definition. It is being. It is beingness.

It is here in this interiority that we are able to move deeper into meditation, into witnessing. It is here at our center that we learn the knack of watching the traffic of our mind without either rejecting and pushing away or grabbing and rushing into. It is here that we simply watch the flow of the river of thinking. We are not controlling. We are more interested in the watching itself rather than the content of what is being watched. We are becoming familiar with the witnessing, with the watcher. The stronger the witness becomes the more we are at home, but this is not part of becoming. In fact, it is the opposite of becoming. We have simply stopped becoming; we have stopped the outward flow of consciousness and energy. Our attention is remaining at home, and the more the outward flow ceases, the more the at-homeness increases, the more we are aware of our Self.

When this witness crystallizes, then for the first time ‘we are,’ then for the first time the ‘master’ is at home. Then for the first time we know the “Awakening of Meditation.”

Buddha has said that there are only two mistakes one can make on the path. The first is not to begin the journey and the second is not to complete it. So, we must begin from wherever we are, and we should not stop until the awakening.

We are all part of a global sangha, a global community of those who are moving on the journey. And we can within this global sangha support each other, we can prod each other, we can challenge each other until each of us comes to our own awakening.

There are many pitfalls along the way, and to guard against falling victim, we can share in the wisdom of those who have gone before. And the biggest pitfall that we are warned against is the ‘illusion’ of awakening. The mind is very capable of appropriating the language of awakening and deceiving us into thinking that we have attained. It is very possible to come to an intellectual understanding, and in fact it is helpful to come to this understanding, but it is possible to come to this understanding and think, “Aha, I have attained.”

The real awakening, we have been told, is found in silence. It is not in language; it is not in words. If we need the use of language for our own experience of awakening then we can know well it is intellectual. When we arrive at the moment when we are able to ‘be, just be’ in silence without the traffic of the mind, without having to describe to ourselves our situation, then it is no longer intellectual. It is ‘being understanding.’

There are many techniques designed to aid us in moving into our interiority, and these can be helpful in bringing us to the place where witnessing begins. These techniques have been created in order to help remove the obstacles to our own meditation. They are not teaching us meditation but helping to make meditation possible. They help to create the space in which our own natural meditativeness blossoms.

Once the witness is awakened then it is only awareness that will carry us on. Then ‘just sitting doing nothing the spring comes by itself’ is appropriate but not before. First, we must clear away that which is preventing us from ‘just sitting, doing nothing.’

The greatest meditation and the core of all meditation is watching. It is the witness, just watching all that presents itself without being drawn into a fight for or against. Without our involvement, eventually, the mind loses steam. It is our involvement that powers it on. By just watching the mind, slowly, slowly, it begins to break apart and the blue sky appears. By and by, the gaps appear, and we are left in our pure awareness. This is the “Awakening of Meditation.”

-purushottama

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