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

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

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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.

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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 laid down patterns in which our behavior travels. We live almost as if we are sleep- walking. We walk around the day in a dream. We rarely have any contact with the real world, the world without the screen of mind.

Even when we are walking 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 to some previous experience. Some memory rushes in 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 to begin an inquiry into the essential questions of life. But more often than not it is only a brief alteration of 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 arrived, 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 the life of bliss, is not the life of love and laughter, is not the 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 sending out 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 that the witness becomes the more that we are at home, but this is not part of becoming. In fact it is the opposite of becoming. We have simply stopped the becoming; we have stopped the outward flow of consciousness and energy. Our attention is remaining at home and the more that 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 but 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 so to guard against falling victim we can share in the wisdom from 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 that have been 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 they are 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 out in 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 begins to appear. 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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Attention Between Eyebrows – Osho

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

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

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

This technique is to open the third eye.

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

From The Book of Secrets, Discourse #5

Copyright© OSHO International Foundation

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

Osho’s Book of Secrets Meditations

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

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

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.

At the Start of Sneezing be Uninterruptedly Aware – Osho

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-Osho

From The Book of Secrets, Discourse #41

Copyright© OSHO International Foundation

Also see Follow the Sneeze IN

Osho’s Book of Secrets Meditations

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

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

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

The One in Which Everything Appears

In order to dis-identify ourselves from the body/form we make the body an object and watch our activities. We watch the body in the world without judging it and by doing so we become aware of the One in which all bodily activities appear.

In order to dis-identify ourselves from the mind we make the mind an object and witness the activity of the mind without judging, without jumping into the fray and by doing so we become aware of the One in which all activities of the mind appear.

In order to dis-identify ourselves from the heart we make the heart an object and feel the emotions, the moods without judging, without pushing away and without grasping. By doing so we become aware of the One in which all activities of the heart appear.

When we are able to let go of all identification and remain conscious, all objects disappear and we become aware of consciousness itself, consciousness without an object. And it is here that we experience,not as an object but as experiencing, the One in which everything appears. This is the non-dual.

-purushottama

 

 

 

 

 

 

 

Osho speaks on this dis-identification in Make Thoughts Your Objects.

More from the collected and uncollected posts of Prem Purushottama.