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

A Bridge to No-body – Osho

Truth is always here. It is already the case. It is not something to be achieved in the future. You are the truth just here and now, so it is not something which is to be created or something which is to be devised or something which is to be sought. Understand this very clearly; then these techniques will be easy to understand and also to do.

Mind is a mechanism of desiring. Mind is always in desire, always seeking something, asking for something. Always the object is in the future; mind is not concerned with the present at all. In this very moment the mind cannot move – there is no space. The mind needs the future in order to move. It can move either in the past or in the future. It cannot move in the present; there is no space. The truth is in the present, and mind is always in the future or in the past, so there is no meeting between mind and truth.

When the mind is seeking worldly objects it is not so difficult, the problem is not absurd; it can be solved. But when the mind starts seeking the truth the very effort becomes nonsense, because the truth is here and now and the mind is always then and there. There is no meeting. So understand the first thing: you cannot seek truth. You can find it, but you cannot seek it. The very seeking is the hindrance.

The moment you start seeking you have moved away from the present, away from yourself, because you are always in the present. The seeker is always in the present and the seeking is in the future, you are not going to meet whatsoever you are seeking. Lao Tzu says, “Seek not; otherwise you will miss. Seek not and find. Don’t seek and find.”

All these techniques of Shiva’s are simply turning the mind from the future or the past to the present. That which you are seeking is already there, it is the case already. The mind has to be turned from seeking to non-seeking. It is difficult. If you think about it intellectually it is very difficult. How to turn the mind from seeking to non-seeking? – Because then the mind makes non-seeking itself the object! Then the mind says, “Don’t seek.” Then the mind says, “I should not seek.” Then the mind says, “Now non-seeking is my object. Now I desire the state of desirelessness.” The seeking has entered again, the desire has come again through the back door. That is why there are people who are seeking worldly objects, and there are people who think they are seeking non-worldly objects. All objects are worldly because “seeking” is the world.

So you cannot seek anything non-worldly. The moment you seek, it becomes the world. If you are seeking God, your God is part of the world. If you are seeking moksha – liberation – nirvana, your liberation is part of the world, your liberation is not something that transcends the world, because seeking is the world, desiring is the world. So you cannot desire nirvana, you cannot desire non-desire. If you try to understand intellectually, it will become a puzzle.

Shiva says nothing about it, he immediately proceeds to give techniques. They are non-intellectual. He doesn’t say to Devi, “The truth is here. Don’t seek it and you will find it.” He immediately gives techniques. Those techniques are non-intellectual. Do them, and the mind turns. The turning is just a consequence, just a by-product – not an object. The turning is just a by-product.

If you do a technique, your mind will turn from its journey into the future or the past. Suddenly you will find yourself in the present. That is why Buddha has given techniques, Lao Tzu has given techniques, Krishna has given techniques. But they always introduce their techniques with intellectual concepts. Only Shiva is different. He immediately gives techniques, and no intellectual understanding, no intellectual introduction, because he knows that the mind is tricky, the most cunning thing possible. It can turn anything into a problem. Non-seeking will become the problem.

There are people who come to me who ask how not to desire. They are desiring non-desire. Somebody has told them, or they have read somewhere, or they have heard spiritual gossip that if you do not desire you will reach bliss, if you do not desire you will be free, if you do not desire there will be no suffering. Now their minds hanker to attain that state where there is no suffering, so they ask how not to desire. Their minds are playing tricks. They are still desiring, it is only that now the object has changed. They were desiring money, they were desiring fame, they were desiring prestige, they were desiring power. Now they are desiring non-desire. Only the object has changed, and they remain the same and their desiring remains the same. But now the desire has become more deceptive.

Because of this, Shiva proceeds immediately with no introduction whatsoever. He immediately starts talking about techniques. Those techniques, if followed, suddenly turn your mind: it comes to the present. And when the mind comes to the present it stops, it is no more. You cannot be a mind in the present; that is impossible. Just now, if you are here and now, how can you be a mind? Thoughts cease because they cannot move. The present has no space in which to move; you cannot think. If you are in this very moment, how can you move? Mind stops, you attain to no-mind.

So the real thing is how to be here and now. You can try, but effort may prove futile – because if you make it a point to be in the present, then this point has moved into the future. When you ask how to be in the present, again you are asking about the future. This moment is passing in the inquiry, “How to be present? How to be here and now?” This present moment is passing in the inquiry, and your mind will begin to weave and create dreams in the future: some day you will be in a state of mind where there is no movement, no motive, no seeking, and then there will be bliss – so how to be in the present?

Shiva doesn’t say anything about it, he simply gives a technique. You do it, and suddenly you find you are here and now. And your being here and now is the truth, and your being here and now is the freedom, and your being here and now is the nirvana.

The first nine techniques are concerned with breathing. So let us understand something about breathing, and then we will proceed to the techniques. We are breathing continuously from the moment of birth to the moment of death. Everything changes between these two points. Everything changes, nothing remains the same, only breathing is a constant thing between birth and death.

The child will become a youth; the youth will become old. He will be diseased, his body will become ugly, ill, everything will change. He will be happy, unhappy, in suffering; everything will go on changing. But whatsoever happens between these two points, one must breathe. Whether happy or unhappy, young or old, successful or unsuccessful – whatsoever you are, it is irrelevant – one thing is certain: between these two points of birth and death you must breathe.

Breathing will be a continuous flow; no gap is possible. If even for a single moment you forget to breathe, you will be no more. That is why you are not required to breathe, because then it would be difficult. Someone might forget to breathe for a single moment, and then nothing could be done. So, really, you are not breathing, because you are not needed. You are fast asleep, and breathing goes on; you are unconscious, and breathing goes on; you are in a deep coma, and breathing goes on. YOU are not required; breathing is something which goes on in spite of you.

It is one of the constant factors in your personality – that is the first thing. It is something which is very essential and basic to life – that is the second thing. You cannot be alive without breath. So breath and life have become synonymous. Breathing is the mechanism of life, and life is deeply related with breathing. That is why in India we call it prana. We have given one word for both – prana means the vitality, the aliveness. Your life is your breath.

Thirdly, your breath is a bridge between you and your body. Constantly, breath is bridging you to your body, connecting you, relating you to your body. Not only is the breath a bridge to your body, it is also a bridge between you and the universe. The body is just the universe which has come to you, which is nearer to you.

Your body is part of the universe. Everything in the body is part of the universe – every particle, every cell. It is the nearest approach to the universe. Breath is the bridge. If the bridge is broken, you are no more in the body. If the bridge is broken, you are no more in the universe. You move into some unknown dimension; then you cannot be found in space and time. So, thirdly, breath is also the bridge between you, and space and time.

Breath, therefore, becomes very significant – the most significant thing. So the first nine techniques are concerned with breath. If you can do something with the breath, you will suddenly turn to the present. If you can do something with breath, you will attain to the source of life. If you can do something with breath, you can transcend time and space. If you can do something with breath, you will be in the world and also beyond it.

Breath has two points. One is where it touches the body and the universe, and another is where it touches you and that which transcends the universe. We know only one part of the breath. When it moves into the universe, into the body, we know it. But it is always moving from the body to the “no-body,” from the “no-body” to the body. We do not know the other point. If you become aware of the other point, the other part of the bridge, the other pole of the bridge, suddenly you will be transformed, transplanted into a different dimension.

But remember, what Shiva is going to say is not yoga, it is tantra. Yoga also works on breath, but the work of yoga and tantra is basically different. Yoga tries to systematize breathing. If you systematize your breathing your health will improve. If you systematize your breathing, if you know the secrets of breathing, your life will become longer; you will be more healthy and you will live longer. You will be stronger, more filled with energy, more vital, alive, young, fresh.

But tantra is not concerned with that. Tantra is concerned not with any systematization of breath, but with using breath just as a technique to turn inward. One has not to practice a particular style of breathing, a particular system of breathing or a particular rhythm of breathing – no! One has to take breathing as it is. One has just to become aware of certain points in the breathing.

There are certain points, but we are not aware of them. We have been breathing and we will go on breathing – we are born breathing and we will die breathing – but we are not aware of certain points.

And this is strange. Man is searching, probing deep into space. Man is going to the moon; man is trying to reach farther, from earth into space, and man has not yet learned the nearest part of his life. There are certain points in breathing which you have never observed, and those points are the doors – the nearest doors to you from where you can enter into a different world, into a different being, into a different consciousness. But they are very subtle.

To observe a moon is not very difficult. Even to reach the moon is not very difficult; it is a gross journey. You need mechanization, you need technology, you need accumulated information, and then you can reach it. Breathing is the nearest thing to you, and the nearer a thing is, the more difficult it is to perceive it. The nearer it is, the more difficult; the more obvious it is, the more difficult. It is so near to you that again there is no space between you and your breathing. Or, there is such a small space that you will need a very minute observation, only then will you become aware of certain  points. These points are the basis of these techniques.

-Osho

From The Book of Secrets, Discourse #3

Copyright© OSHO International Foundation

Osho describes the first technique here Between Two Breaths.

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

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

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.

An Experiment in Awarefulness

Ultimately, we are told, meditation is samadhi, total relaxation in total awareness. And we have heard, “The kingdom of God is within,” “Be a light unto yourself.” But for most of us this is not our experience at this moment. It is only theoretical, philosophical, hypothetical.

So in order to determine the validity of such statements we have to take them only as a hypothesis and we have to experiment scientifically.

All meditation techniques are scientific experiments to discover our own inner landscape; they are tools to remove the tensions that prevent a natural relaxed state and to return unawareness into its natural state of awakened consciousness.

To be able to enter into this scientific experiment we must first put all the hypotheses aside. We have to look without prejudice and see for ourselves.

We begin by entering the inner body. We know the outer body. It is the body that we see in the bathroom mirror and mistakenly think that is who we are. It is the body that is an image in our mind made up of what everyone else has said about it or how we imagine others see us.

But to enter the inner body we must sense the body from the inside. We scan the body from the inside and discover any points of tension and make them objects of our awareness. We sense the body’s interiority and discover its wholeness as an object which appears within awareness.

With this strengthened awareness we watch the breath. We watch and follow the breath through its journey in and out of the body. We don’t try to manipulate the breath but just watch its movements. In watching the breath closely we discover the turning points where breath moves from out to in and from in to out. In watching the totality of the movement of breath as an object we discover that it too appears within awareness.

Next we listen, first to the sounds around us. And second to the thoughts passing by and finally to our feelings.  We listen to the sounds around us without rejecting them, without judging them. We watch the movements of the mind without judging, without analyzing, without rejecting and without grasping. We feel the emotions and subtle moods, again, without judging, without analyzing, without rejecting and without grasping. And by this listening we find that both the objects of sound, thought and feelings appear within awareness.

With each of these steps we feel that awareness has been strengthened when the reality is that the identification, the unawareness has been reduced revealing the underlying naturalness of awarefulness. Slowly, slowly we begin to bask more and more in this awarefulness without objects.

By our own scientific inquiry we have shined the light unto ourselves and discovered that indeed the kingdom of God is within.

Now it is up to us to bring this awarefulness into our daily life, chopping wood, carrying water.  And in those times that it seems difficult to be aware we can return to any of the steps of this experiment whenever we wish and rebuild our awarefulness.

-purushottama

More from the collected and uncollected posts of Prem Purushottama

Two Difficulties on the Path of Meditation – Osho

What are the difficulties on the path of meditation and how can we overcome them?

There are only two difficulties on the path of meditation: one is the ego. You are continuously prepared by the society, by the family, by the school, by the church, by everybody around you, to be egoistic.

Even modern psychology is based on strengthening the ego. The whole idea of modern psychology, modern education, is that unless a person has a very strong ego he will not be able to struggle in life, where there is so much competition that if you are a humble man anybody will be able to push you aside. You will always remain backward. You need a very strong steel ego to fight in this competitive world. Then only can you become a success in any field. It may be business, it may be politics, it may be any profession – you need a very assertive personality. Our whole society is geared to produce an assertive personality in the child.

From the very beginning we start telling him, “Come first in your class.” And when the child comes first in the class, everybody praises him. What are you doing? You are feeding his ego from the very beginning. You are giving him a certain ambition: “You can become the president of the country; you can become the prime minister of the country…” And he starts the journey with these ideas. His ego goes on becoming bigger and bigger as he succeeds.

In every way the ego is the greatest disease that can happen to man. If you succeed, your ego becomes big – that is a danger, because then you will have to remove a big rock which is blocking the path. Or if the ego is small – you have not been successful, you have proved to be a failure – then your ego will become a wound. Then it hurts, then it creates an inferiority complex. Then too it creates a problem: you are always afraid to enter into anything, even in meditation, because you know you are a failure, you are going to fail. That has become your mind because everywhere you have failed. And meditation is such a great thing, you cannot succeed.

If you enter into meditation with this idea that failure is bound to happen and that is your destiny, that is your fate, then of course you cannot succeed. So if the ego is big it prevents; if the ego is very small it becomes a wound, then too it prevents. In each case the ego is one of the problems.

The second problem… and after stating both the problems I will tell you how to get rid of them. It is not difficult, but first you have to understand the problem in all its complexity….

The second hindrance on the path of meditation is your constantly chattering mind. You cannot sit even for a single minute. The mind goes on chattering: relevant, irrelevant, meaningful, meaningless… thoughts go on. It is a constant traffic and it is always rush hour. Whenever you close your eyes there are so many thoughts running in all directions, that if you sit down for ten minutes and write down whatever is going on in your mind – without any editing, because you are not going to show this to anybody, so don’t be worried…! Close the door, lock it from inside so that nobody comes in, and just write exactly what goes on in the mind for ten minutes. And after ten minutes read it.

And you will be surprised: “Is it my mind or has somebody gone mad?” Just because you have never looked at it, you have never thought about what is going on.

And if you try, as many people try, because studying books on meditation they think that if you can stop the thoughts by chanting a mantra or the name of God then perhaps the mind can be vacated from thoughts… The books are mostly written by people who have never meditated. I know many people who have written books on meditation. They came to me to ask how to meditate, and I said, “But in my library I have your book.”

They said, “Yes, we studied a few books on meditation and wrote the book just to help others.”

I said, “But first you should have tried what you have written. If you cannot help yourself, on what grounds do you think you can help others? You may have destroyed many people’s peace of mind.”

And there are so-called teachers of meditation who will also give you a mantra, that chanted, chanted fast, or any name… Close your eyes, do a certain ritual, take a bath, sit in a lotus posture, start the meditation, and go on as fast as you can – faster and faster, repeating the same name, “Krishna, Krishna, Krishna…” Do it as quickly as possible. After five to seven minutes, you will be in a state of what is scientifically known as autohypnosis. It is not meditation, but it does no harm. After ten to twelve minutes, when you come out of it you will feel a certain peace, a certain well-being; you will feel good, but this is not meditation.

I am not against it if you are trying to do it only to feel good. You can do it, but don’t think that by doing it you are going to realize your godliness. That is not possible because this is simply a deliberately created sound sleep. When you repeat a certain word continuously, fast, the mind has no way to go on chattering. You don’t give it any gap to put its thoughts into. Your chanting is so fast that the mind has to remain almost in a situation of a crossroads where the policeman has stopped the whole traffic. Your continuous chanting creates the situation of a policeman stopping the whole traffic, but the traffic is still there, it has not gone; in fact, more traffic has gathered on all the roads.

And the moment you come out of meditation your mind will have such a rush as it has never had – naturally, because all the traffic that you have stopped will have to pass. This is not meditation.

One more thing before I tell you what exactly is the problem with the mind. A few teachers of meditation – and particularly in this part of the world, in the East – are saying, “Keep your mind fixed on something. Start from something outer – a black dot on the wall – and then slowly, slowly close your eyes, and with closed eyes look at the black dot.”

And if you have been staring at the black dot for a few minutes, naturally with closed eyes you will see the black dot. Just the impression takes time to disappear. It is the negative of the positive black dot; it is part of the science of photography. It is the negative that you have created inside. Now look at this negative black dot and if you can continue looking at it, the same thing will happen after five to seven minutes – auto-hypnosis. You will feel good, and that is the danger. Because you feel good, afterwards you feel a certain well-being; you think you are on the right path – not necessarily.

And these things are also not easy – chanting continuously for five to seven minutes is not easy. A few thoughts will enter in and disturb it.

Keeping your mind fixed on one dot is also not easy. Thoughts may come, move across and disturb you.  And if you ask your teachers they will say, “This is your past karma; you will have to wait.” There is no question of past karma, your method is simply wrong.

If you are learning to ride a bicycle and you go on falling again and again, and you ask somebody and he says, “It is because of your past karma…” It is simply that you don’t know how to ride the bicycle. It has nothing to do with past karma or past life. You simply need the right technique.

I have heard of a story….

A man was very much interested to attain miraculous powers. Wherever he went they said, “First you have to learn meditation. Without meditation you cannot have miraculous powers.”

Finally, he found a very wise old man about whom he had heard, “He is the greatest meditator alive, but you will have to serve him and not to be in a hurry. You just serve him; whenever the time is right he will give you the meditation and his blessing. You should not ask for it.”

The poor man served the man for one year and he was getting tired: “This is too much. The second year has begun and the old man still says, ‘No sign.’” He was getting fed up and thinking of running from that temple. The day he was thinking to run, the old man said, “Listen. I was waiting for the right time, but you cannot wait. The time is not right, but because of your hurry I will give you the method. It is very simple and very suited to you.”

The man said, “My Lord, my God!” He touched his feet. He said, “I was waiting for this day. I am a fool for having such bad thoughts about you. Just forgive me.”

He said, “Don’t be worried about it. This is the method; you go home” – he had written on a small piece of paper just a small mantra and he gave him that. “This is the mantra. You have to chant it for ten minutes. Just remember one thing: while chanting, don’t let any monkey come into your mind.”

The man said, “You must be mad! Monkeys have never come into my mind. In my whole life not a single monkey has come into my mind – why should a monkey come into my mind?”

The old man said, “I don’t know, but this is the condition that goes with this mantra.”

The man said, “There is no problem.” But he was worried. As he was coming down the steps of the temple, he already started seeing monkeys. He would close his eyes – and there were the monkeys.

He said, “My God! I have not even started!”

He went home. He took a good bath and sat in padmasana. But as he closed his eyes, and before he could start the mantra, the monkeys started coming – not one! In a line… giggling…!

The man said, “What happened?” He tried hard, but by the morning he was utterly tired. He went to the master. He said, “Take your mantra back. If this is the condition then I cannot fulfill it ever because of those monkeys. There is not one – you had said one – I don’t know how many there are.

I have been counting – they go on coming! And I am going mad! I simply don’t want any miraculous power, and I don’t want any meditation. I simply want to go home. Just help me to get rid of the monkeys. I am giving your mantra back – but who knows about the monkeys?”

If you try forcibly to keep something out of your mind, it is bound to come. This is a universal law.

Seeing the false methods, understanding that the mind is a constant process of thought, I want to explain to you something very simple, without any conditions. All that you have to do… no special posture is needed; whether you have taken a bath or not does not matter. It does not mean that at a certain time, at a certain place you should do it. No, you can do it anywhere, any time. I want it to be so easily possible for you that it mixes with your ordinary life and you don’t have to take some time out of your life specially given to meditation.

The process is witnessing.

The thoughts are moving in the mind – you have nothing to do with those thoughts. You are not to prevent them, you are not to chant a mantra, you have just to be a watcher. You have just to see that thoughts are passing, and you are standing by the side of the road looking at the traffic, unconcerned. Whether a bullock cart passes or an elephant passes or a camel passes… it doesn’t matter. You don’t have to make any judgment. You are just sitting by the side watching the whole scene.

It takes a few days, because of your old habit to make judgments. Something comes, you say, “This is very good” – and you have lost your capacity of being a watcher, you have already given judgment.

Something comes and you say, “This should not come, this is evil” – you have already fallen back.

Good or evil, beautiful or ugly, you are separate. You are the witness, you are just a mirror. Anything that passes by does not affect the mirror at all. Something good – the mirror reflects. Something bad – the mirror reflects. When they have gone, the mirror is as empty as ever.

Your consciousness is a mirror, and your consciousness is neither good nor bad. Your consciousness may have lived thousands of years, but not even a scratch is possible on your consciousness. It only reflects; its function is reflection. That’s why I say the divine between you and me is the same – there is no difference at all. I just have recognized that the witnessing is a pure mirror, eternally pure – and you get identified, you forget. […]

Once you get the knack of witnessing without judgment you will be surprised: the moment you are utterly a witness all the thoughts disappear. There is simply a plain white screen and no thoughts.

This is the first experience, that you have come to the door of meditation. Just go on looking at the white screen. Don’t do anything. Consciousness has a nature – if it cannot find any object which prevents it, then it goes round and comes back to you.

In existence everything moves in a circle. Remember that: nothing moves in a straight line. If there is no obstacle, the consciousness comes back to its own source. And the consciousness coming back to one’s own source, for the first time sees who is there, who has always been there. That is your real being.

You can call it godliness, you can call it divineness, you can call it truth. Any name will do because it has no name; it is a nameless reality. But once it is realized then there is nothing else left. You have attained to the ultimate flowering of your being. This is enlightenment.

So put your ego aside – whether it is big or small, don’t be worried – and just be a witness to your mind. Wait and be patient. Don’t be in a hurry. It may take a few days for you to get the knack. It is a knack! It is not an art!

If it was an art, it would have been very simple to teach, but because it is a knack you have to try. Slowly you get it.

How do you learn to swim? It is not an art. If it was an art you could have learned it in your bedroom. Just on your bed you could have done all the exercises that are prescribed in the book. But it is not an art; you have to go to water. And you will have to face death a few times, but that is part of the progress. Each time you face death, each time you learn something – the knack slowly comes to you. Within two or three days you will be able to swim.

One Japanese professor of psychology is trying to teach six-month-old children to swim, and he has succeeded. Then he tried with three-month-old children, and he has succeeded. Now he is trying with the newly born, and I hope that he succeeds. There is every possibility because it is a knack. It does not need any other kind of experience, age, education… it is simply a knack.

And if a six-month-old or a three-month-old baby can swim, that means we are naturally endowed with the idea of how to swim. We just have to discover it. Just a little bit of effort and you will be able to discover it.

The same is true about meditation… more true, than swimming. You just have to make a little effort.

And if you don’t succeed, don’t be worried. You are losing nothing – just a little rest.

And whenever you are going to sleep you can try – just lying in bed, or in the morning when you are awake, wait for a minute. Give it a try and then wake up. While taking a shower you can try it, because it is a question of witnessing.

You can witness anything, and anywhere.

There are one hundred and twelve methods of meditation, exhaustive. No more methods can be added to them. And these one hundred and twelve methods are written by Shiva himself perhaps ten thousand years ago. The name of the book is Vigyana Bhairava Tantra. It simply describes one hundred and twelve methods, each method in two lines.

I have tried all the methods, and the most surprising experience was that the basic thing in each of the methods is witnessing. Their strategies differ, but their soul is just witnessing.

So I have reduced the one hundred and twelve methods of Shiva into a single method. I am giving you the essential method which no meditation can afford to drop – it is the most essential. You can add any other structure to it, but I have dropped the whole structure. I am giving you the very soul of meditation. You just try, give it a chance. And if I can succeed, I don’t see why you cannot succeed.

Millions have succeeded in the past. We have just forgotten completely the greatest science of discovering ourselves. It has to be rediscovered and it has to be again spread all over the earth if we want the world to be saved, if we want the world not to be destroyed.

One of my professors, Doctor S.K. Saxena, loved me very much. Most days I used to stay with him instead of in the hostel, because he would not allow me to go to the hostel.

I asked him, “Why do you insist…? Because I am of no use to you – I simply sit in the garden and meditate.”

He said, “That is the reason I want you to be here. I am getting old, I have never meditated. Most of my life I have been a professor in America. I have never given any thought to meditation.”

Despite this, he had written for his doctoral thesis a book, History of the Evolution of Consciousness. He said to me, “When you are here I feel something settling in me. When you sleep in my house” – he lived alone – “I have a better sleep. I don’t know why, but just your presence somehow helps me to be more together.”

I said, “I can tell you why. But rather than depending on me, why don’t you start meditating?”

And by chance, today it happens that his son is present in the audience. S.K. Saxena is dead. I received a message that he wanted to see me before he died. He wanted that I should be present by his side when he died. But I received the message after he had died, months after. Perhaps he wanted to die in the same peaceful silent atmosphere that he had found around me. I feel sad for him, sorry for him, that what he could have attained himself he unnecessarily depended on somebody else for.

Meditation is something that is your birthright. Claim it! Make it a decision, a commitment that whatever happens, you will not die before you have attained to a meditative state. It is only a question of a firm determination. And if you can attain to meditation, your life will become real life, and your death will become a door to the divine.

It will no longer be a death; it will no longer be an end. It will just be freedom from the body and entering into the universal, unlimited, infinite.

Okay?

-Osho

From The Sword and the Lotus, Chapter Eight

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.

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

More from the collected and uncollected posts of Prem Purushottama

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.