MEDITATION
THE SECRET OF SECRET VOL1
The Whole and Holy Circle
MEDITATION
THE SECRET OF SECRET VOL1
The Whole and Holy Circle
MASTER LU-TSU SAID: NOTHING IS POSSIBLE WITHOUT CONTEMPLATION. PERCEIVING
BRINGS ONE TO THE GOAL.
WHAT HAS TO BE REVERSED BY REFLECTION IS THE SELF-CONSCIOUS HEART, WHICH
HAS TO DIRECT ITSELF TOWARDS THAT POINT WHERE THE FORMATIVE SPIRIT IS NOT
YET MANIFEST. WITHIN OUR SIX-FOOT BODY WE MUST STRIVE FOR THE FORM WHICH
EXISTED BEFORE THE LAYING DOWN OF HEAVEN AND EARTH. IF TODAY PEOPLE SIT AND
MEDITATE ONLY ONE OR TWO HOURS, LOOKING ONLY AT THEIR OWN EGOS, AND CALL
THIS REFLECTION, HOW CAN ANYTHING COME OF IT?
ONE
SHOULD LOOK AT THE TIP OF ONE'S NOSE. BUT THIS DOES NOT MEAN THAT ONE SHOULD
FASTEN ONE'S THOUGHTS TO THE TIP OF THE NOSE. NEITHER THAT, WHILE THE EYES
ARE LOOKING AT THE TIP OF THE NOSE, THE THOUGHTS SHOULD BE CONCENTRATED ON
THE YELLOW MIDDLE. WHEREVER THE EYE LOOKS, THE HEART IS DIRECTED ALSO. HOW
CAN IT BE DIRECTED AT THE SAME TIME UPWARD AND DOWNWARD? ALL THAT MEANS
CONFUSING THE FINGER WITH WHICH ONE POINTS TO THE MOON WITH THE MOON ITSELF.
WHAT THEN IS REALLY MEANT BY THIS? THE EXPRESSION 'TIP OF THE NOSE' IS
CLEVERLY CHOSEN. THE NOSE MUST SERVE THE EYES AS A GUIDE-LINE. IF ONE IS NOT
GUIDED BY THE NOSE, EITHER ONE OPENS WIDE THE EYES AND LOOKS INTO THE
DISTANCE, SO THAT THE NOSE IS NOT SEEN, OR THE LIDS SHUT TOO MUCH, SO THAT
THE EYES CLOSE, AND AGAIN THE NOSE IS NOT SEEN. BUT WHEN THE EYES ARE OPENED
TOO WIDE, ONE MAKES THE MISTAKE OF DIRECTING THEM OUTWARD, WHEREBY ONE IS
EASILY DISTRACTED. IF THEY ARE CLOSED TOO MUCH, ONE MAKES THE MISTAKE OF
LETTING THEM TURN INWARD, WHEREBY ONE EASILY SINKS INTO A DREAMY REVERIE.
ONLY WHEN THE EYELIDS ARE LOWERED PROPERLY HALFWAY IS THE TIP OF THE NOSE
SEEN IN JUST THE RIGHT WAY. THEREFORE IT IS TAKEN AS A GUIDE-LINE. THE MAIN
THING IS TO LOWER THE EYELIDS IN THE RIGHT WAY, AND THEN TO ALLOW THE LIGHT
TO STREAM IN OF ITSELF; WITHOUT EFFORT, WANTING THE LIGHT TO STREAM IN
CONCENTRATEDLY. LOOKING AT THE TIP OF THE NOSE SERVES ONLY AS THE BEGINNING
OF THE INNER CONCENTRATION, SO THAT THE EYES ARE BROUGHT INTO THE RIGHT
DIRECTION FOR LOOKING, AND THEN ARE HELD TO THE GUIDE-LINE: AFTER THAT, ONE
CAN LET IT BE. THIS IS THE WAY A MASON HANGS UP A PLUMB-LINE. AS SOON AS HE
HAS HUNG IT UP, HE GUIDES HIS WORK BY IT WITHOUT CONTINUALLY BOTHERING
HIMSELF TO LOOK AT THE PLUMB-LINE.
ONE LOOKS WITH BOTH EYES AT THE TIP OF THE NOSE, SITS UPRIGHT AND IN A
COMFORTABLE POSITION, AND HOLDS THE HEART TO THE CENTRE IN THE MIDST OF
CONDITIONS. IT DOES NOT NECESSARILY MEAN THE MIDDLE OF THE HEAD. IT IS ONLY
A MATTER OF FIXING ONE'S THINKING ON THE POINT WHICH LIES EXACTLY BETWEEN
THE TWO EYES. THEN ALL IS WELL. THE LIGHT IS SOMETHING EXTREMELY MOBILE.
WHEN ONE FIXES THE THOUGHT ON THE MID-POINT BETWEEN THE TWO EYES, THE LIGHT
STREAMS IN OF ITS OWN ACCORD. IT IS NOT NECESSARY TO DIRECT THE ATTENTION
ESPECIALLY TO THE CENTRAL CASTLE. IN THESE FEW WORDS THE MOST IMPORTANT
THING IS CONTAINED.
'THE CENTRE IN THE MIDST OF CONDITIONS' IS A VERY SUBTLE EXPRESSION. THE
CENTRE IS OMNIPRESENT; EVERYTHING IS CONTAINED IN IT; IT IS CONNECTED WITH
THE RELEASE OF THE WHOLE PROCESS OF CREATION.
FIXATING CONTEMPLATION IS INDISPENSABLE; IT ENSURES THE MAKING FAST OF THE
ENLIGHTENMENT. ONLY ONE MUST NOT STAY SITTING RIGIDLY IF WORLDLY THOUGHTS
COME UP, BUT ONE MUST EXAMINE WHERE THE THOUGHT IS, WHERE IT BEGAN, AND
WHERE IT FADES OUT. NOTHING IS GAINED BY PUSHING REFLECTION FURTHER. ONE
MUST BE CONTENT TO SEE WHERE THE THOUGHT AROSE, AND NOT SEEK BEYOND THE
POINT OF ORIGIN; FOR TO FIND THE HEART (CONSCIOUSNESS, TO GET BEHIND
CONSCIOUSNESS WITH CONSCIOUSNESS), THAT CANNOT BE DONE. TOGETHER WE WANT TO
BRING THE STATES OF THE HEART TO REST, THAT IS TRUE CONTEMPLATION. WHAT
CONTRADICTS IT IS FALSE CONTEMPLATION. THAT LEADS TO NO GOAL. WHEN THE
FLIGHT OF THE THOUGHTS KEEPS EXTENDING FURTHER, ONE SHOULD STOP AND BEGIN
CONTEMPLATING. LET ONE CONTEMPLATE AND THEN START FIXATING AGAIN. THAT IS
THE DOUBLE METHOD OF MAKING FAST THE ENLIGHTENMENT. IT MEANS THE CIRCULATION
OF THE LIGHT. THE CIRCULATION IS FIXATION. THE LIGHT IS CONTEMPLATION
FIXATION WITHOUT CONTEMPLATION IS CIRCULATION WITHOUT LIGHT CONTEMPLATION
WITHOUT FIXATION IS LIGHT WITHOUT CIRCULATION! TAKE NOTE OF THAT!
A BLIND MAN visited his friends. It was dark when he left, and they gave
him a lantern.
'Thank you, but I don't need it. Light or dark, it is all the same to me.'
'Yes, but carry it anyway so people won't bump into you.'
Off he went, and soon someone collided with him and shouted, 'Why don't you
look where you're going?'
'Why, don't you see my lantern?'
'Sorry, brother,' said the other, 'your candle went out.'
The scriptures in the hands of people who don't know what meditation is are
just like a lantern in the hands of a blind man -- utterly useless. And the
blind man cannot know whether the lantern is still lit or not. He will
simply be carrying an unnecessary weight. In fact, not helpful at all -- on
the contrary, it can be a hindrance. If the blind man had been moving
without the lantern he would have been more careful, more cautious. Because
of the lantern in his hand, he must have been walking as if he had eyes, he
must have put all caution aside.
That's what has happened to humanity at large. People have the Bible, the
Koran, the Gita -- these are lamps of immense beauty and light, but your
eyes are blind. And the Gita is five thousand years old -- the light went
out long long ago. When Krishna died the light went out. So is the case with
the Bible and the Koran and all the other holy scriptures of the world. When
the Master dies, the light goes out.
But people go on carrying the scriptures, believing the scriptures, hoping
that their life will remain full of light because they are carrying a
message from a great Master. That message is nothing more than words; it is
an unnecessary burden. If all the scriptures of the world disappear, man may
become more cautious, may become more alert, may start looking for the
source of light on his own. Because there will be nothing to lean on, he
will have to learn to stand on his own feet.
Lung-t'an was once visited by Te-shan, who, seeking further and further
elucidation, remained until it grew late. Lung-t'an finally said, 'The night
deepens. Why don't you retire?'
Te-shan, taking his leave, raised the bamboo blind and went out. Seeing the
intense darkness without, he returned and said, 'It is dark outside.'
Lung-t'an then lit a lantern and offered it to Te-shan. Just as Te-shan was
about to take it, Lung-t'an abruptly blew it out. With this, Te-shan
suddenly attained awakening, whereupon he bowed.
Lung-t'an said, 'What kind of truth did you see?'
Te-shan said, 'Never after today shall I doubt the utterances of all the
old Masters under heaven.'
The next day Lung-t'an went before the disciples and said, 'Within this
group there is a man whose canine teeth are like sword trees, whose mouth
resembles a bloody plate, and who won't turn his head even when given a blow
with a stick. One day he will establish my Way on the top of a solitary
mountain peak.'
Te-shan then took out his sutra commentaries and, in front of the
meditation hall, raised a torch and said, 'Endless deep analysis is like
placing a single hair in the emptiness of space; worldly power is like
throwing one drop of water into an immense gorge.'
So saying, he took his commentaries and burned them.
Now, if you don't have eyes even light is useless. A lantern in your hands
is nothing, utterly nothing. But if you have eyes, even blowing out a candle
can become an experience of enlightenment. The question is of eyes.
This man Lung-t'an was visited by Te-shan. Lung-t'an is the Master, Te-shan
is his disciple. Seeing the darkness outside, the disciple said to the
Master, 'It is too dark.'
The Master lit a candle and gave it to the disciple; and as he was going to
take it, he blew it out. Suddenly, all became dark again, more dark than it
was before. And this abrupt blowing-out of the candle must have been a shock
-- unexpected. For a moment the disciple must have fallen into the interval
between two thoughts. For a moment thinking disappeared and there was
contemplation. For a moment there was utter silence. In that silence he
could see the point.
The next day he burned all his scriptures. Now they were no longer needed;
now he knew the truth through his own experience.
A little bit of experience is more valuable than mountains of knowledge.
Just two small eyes are more valuable than the sun and the moon and all the
stars. The whole point is that religion is an experience. It is not
speculation, it is not continuous analysis, it is insight.
Now the sutras.
These sutras are of immense value because they give you the technique in
the simplest terms possible. And the method is really simple -- unless you
are determined to make it complex.
The mind always turns simple things into complexities. Beware of that,
because the mind cannot exist with the simple; it is not needed. If things
are really simple, what is the need of the mind? The mind is needed only
when things are complex. Then you have to depend on the mind because then
the mind will find the way out of the riddle. But if there is no riddle, the
mind is utterly useless; you can discard it. So the investment of the mind
is in complexity.
Remember it -- these sutras are very simple. Truth is always simple,
utterly simple.
Master Lu-tsu said: NOTHING IS POSSIBLE WITHOUT CONTEMPLATION.
What is contemplation? A moment of no-thought.
The English word 'contemplation' does not give the right idea of DHYANA. In
English there is no word which can translate the word DHYANA.
There are three words available. One is 'concentration', which is very
far-off, because concentration means effort, tension; a forced state, not a
flowing spontaneous state. And DHYANA is a flowing spontaneity. There is no
strain in it, so the word 'concentration' cannot be its translation.
Then the other word is 'contemplation'. But in English, contemplation gives
the idea of thinking. When you say somebody is contemplating, you mean
thinking about something.
Or the third word is 'meditation', but that too means thinking: to meditate
upon something. Of these three words no word carries the meaning of DHYANA.
DHYANA means a state of no-thought, a state of silence, a state of being
conscious, but without any content. The mirror is there but reflecting
nothing, nothing whatsoever. Just like the mirror, the consciousness is
there, but nothing is occupying it. That unoccupied awareness IS DHYANA.
Taoists use the word 'contemplation' to translate it. It is only because
some word has to be used. So remember the meaning -- it is not the meaning
in the dictionaries. If you look into the dictionaries you will have a
totally false idea of contemplation. In fact that is what THE SECRET OF THE
GOLDEN FLOWER calls 'false contemplation'. False contemplation means
thinking about something. It may be God -- that's what Christians mean by
contemplation -- thinking about God, thinking about holy things,
transcendental things. But things are things; whether they are holy or
unholy makes no difference. And thinking is thinking; whether you think
about sex or samadhi makes no difference.
A state of no-thought, an interval... And it is always happening, but you
are not alert about it; otherwise there is no problem in it. One thought
comes, then another comes, and between these two thoughts there is always a
small gap. And that gap is the door to the divine, that gap is
contemplation. If you look into that gap deeply, it starts becoming bigger
and bigger.
The mind is like a road full of traffic; one car passes by, then another
car passes by, and you become so concerned with the cars that you don't see
the gap that is always there between two cars. Otherwise they would collide.
They don't collide; something is there between them that keeps them
separate. Your thoughts don't collide, they don't run over each other, into
each other. They don't even overlap in any way. Each thought has its own
boundary, each thought is definable, but the procession of thoughts is so
fast, so speedy, that you cannot see the gap unless you are really waiting
for it, searching for it.
Contemplation means changing the gestalt. Ordinarily we look at thoughts:
one thought, another thought, another thought. When you change the gestalt
you look at one interval, another interval, another interval. Your emphasis
is no longer on the thoughts but on the interval.
For example, you are sitting here. I can look at you in two ways: either
one person, another person, another person -- my emphasis is on persons, I
can count how many people there are -- or I can forget about the persons and
I can count the gaps between the persons, how many gaps are there. This is
the change of gestalt. If you count the gaps you will be surprised: persons
become vague, you don't see them clearly because you are looking into the
gaps, you are counting the gaps.
Standing by the side of the road some day, just count how many gaps pass by
and you will be surprised: you don't see the colour of the cars, you don't
see the make of the cars, you don't see the drivers and the passengers in
the cars, but you do see gaps -- one gap gone, another gap gone. You go on
counting the gaps. Your gestalt is different.
Contemplation is the change of gestalt; not jumping from one thought to
another thought, but jumping from one gap to another gap. Slowly slowly you
become very very aware of the gaps. And that is one of the greatest secrets
of life, because it is through those gaps that you will fall into your own
being, into your own centre.
Master Lu-tsu said: NOTHING IS POSSIBLE WITHOUT CONTEMPLATION. PERCEIVING
BRINGS ONE TO THE GOAL.
Perceiving, just perceiving... what in India we call DARSHAN. Seeing brings
one to the goal, not going anywhere. You need not go anywhere, just SEE.
Once you start looking into the intervals, into the gaps, you will be able
to see who you are. And you are the goal, you are both the source and the
goal, the beginning and the end, the alpha and the omega. You contain all
that you have ever longed for, you have all that you have ever desired. You
need not be a beggar. If you choose to look into the gaps you will be an
emperor, if you continue to look into the thoughts you will remain a beggar.
PERCEIVING BRINGS ONE TO THE GOAL.
Not even a single step has to be taken beyond yourself because God is
already within you, God is already the case. It is your innermost core. God
is not there above, somewhere in the sky; God is within you, somewhere where
thoughts no more disturb you, where silence prevails, where utter unoccupied
consciousness is present, reflecting nothing.
Then you experience your own taste for the first time, then you are full of
the fragrance of your own being. The Golden Flower blooms.
WHAT HAS TO BE REVERSED BY REFLECTION IS THE SELF-CONSCIOUS HEART, WHICH
HAS TO DIRECT ITSELF TOWARDS THAT POINT WHERE THE FORMATIVE SPIRIT IS NOT
YET MANIFEST.
The thought is the manifest; the no-thought is the unmanifest. If your
gestalt consists only of thoughts you will not know anything more than the
ego. The ego is called 'the self-conscious heart'. You remain nothing but a
bundle of thoughts. That bundle of thoughts gives you a consciousness of the
self, 'I am'.
Descartes, the father of modern Western philosophy, says, 'I think,
therefore I am.' His own meaning is very different because he is not a
meditator, but the statement is beautiful; in a totally different context it
is beautiful. I give it a different meaning. Yes, I am only if I think. If
thinking disappears, the I also disappears. 'I think, therefore I am.' This
I-amness, this self-conscious heart is nothing but a continuum of thoughts.
It is not really an entity, it is a false entity, an illusion. It is just
like taking a torch in your hand and if you start revolving the torch in
your hand you will see a fire circle which is not there. But the torch is
moving so fast that it creates an illusory circle of fire, it creates the
illusion of a fire circle. It is not there. Thoughts are moving so fast that
they create the idea of I.
Lu-tsu says one has to move from the self-conscious heart to the
unself-conscious heart. One has to move from ego to egolessness, one has to
move from self to no-self. The self is the manifest part -- tiny, very
small, gross. The unself is the unmanifest part -- infinite, eternal. The
self is a temporal phenomenon, born one day, will have to die one day. The
unself, what Buddha calls ANATTA, no-self, is part of eternity, never born
and never going to die. It abides forever.
WITHIN OUR SIX-FOOT BODY WE MUST STRIVE FOR THE FORM WHICH EXISTED BEFORE
THE LAYING DOWN OF HEAVEN AND EARTH.
And within your six-foot body you have that original quality still alive,
vibrating, that original quality that was there before heaven and earth were
made. Zen people call it 'the original face' -- when nothing was born, not
even earth or heaven; an was unmanifest; when all was silence and no sound
was born; when there was no form and all was formless, all was in seed.
You have that original silence in you. Hindus call it ANAHAT NAD. Buddhists
have a special expression for it, 'the sound of one hand clapping'. It is
within you, it is your reality. To taste it is to become immortal, to taste
it is to be golden. Then dust is transformed into the divine.
The goal of all alchemy is to transform the lower metal into
IF TODAY PEOPLE SIT AND MEDITATE ONLY ONE OR TWO HOURS, LOOKING ONLY AT
THEIR OWN EGOS, AND CALL THIS REFLECTION, HOW CAN ANYTHING COME OF IT?
One can sit in meditation and can only look at one's ego. That's what
people call contemplation: they look into their thoughts, they don't change
the gestalt. All that happens to them is that because they are ordinarily
occupied with so many things, they cannot look into their thoughts. When
they sit specially for meditation they forget the world for the moment and
the thoughts become more clear-cut, they are more alert to their thoughts.
This is the state of a philosopher, this is how philosophers have been
thinking, speculating, philosophizing. This is not true contemplation. And
this will never take you beyond the ego, beyond death, beyond time. And that
is where one's goal lies.
Let me repeat: if you want to meditate you will have to change the gestalt.
Just closing your eyes and looking into the ego won't help.
The great English philosopher, David Hume, wrote, 'Hearing and reading
again and again the great maxim and the advice of all the great Masters,
"Know thyself, meditate," I also tried to meditate. But I found nothing
inside except thoughts, memories, imagination, dreams. I have found nothing
else.'
He is right because he does not know what meditation is. He is a
philosopher, and one of the most talented philosophers of the world, very
very logical, consistent -- but just a philosopher, not a meditator. He must
have tried if he says so, and he must have come across many thoughts
wandering around inside. And then he said, 'But I don't see any self, I
don't see any silence, I don't see any God. It is all futile.'
He missed because he was not aware that first you have to change the
gestalt. You have not to look at the thoughts, you have to look in the gaps
for the gaps, you have to search for the gaps and you have to jump into the
gaps. If he had jumped into the gaps he would have seen thoughts disappear,
dreams disappear, memories disappear. All left behind, slowly slowly it
becomes a very very distant noise. And then a moment comes... it simply
disappears and you have gone beyond. You have reached the further shore.
ONE SHOULD LOOK AT THE TIP OF ONE'S NOSE.
Now the practical point of the whole sutra -- very simple, but try to
understand it correctly, because mind wants to distort even simple things.
Mind is a distorting mechanism.
ONE SHOULD LOOK AT THE TIP OF ONE'S NOSE.
Why? -- because this helps, it brings you in line with the third eye. When
both your eyes are fixed on the tip of the nose it does many things. The
basic is that your third eye is exactly in line with the tip of the nose --
just a few inches above, but in the same line. And once you are in the line
of the third eye, the attraction of the third eye, the pull, the magnetism,
of the third eye is so great that if you have fallen in line with it you
will be pulled even against yourself. You just have to be exactly in line
with it so that the attraction, the gravitation, of the third eye starts
functioning. Once you are exactly in line with it there will be no need to
make any effort. Suddenly you will find the gestalt has changed, because the
two eyes create the duality of the world and thought, and the single eye
between the two eyes creates the gaps. This is a simple method of changing
the gestalt.
ONE SHOULD LOOK AT THE TIP OF ONE'S NOSE. BUT THIS DOES NOT MEAN THAT ONE
SHOULD FASTEN ONE'S THOUGHTS TO THE TIP OF THE NOSE.
That's how the mind can distort it. The mind can say, 'Okay, now look at
the tip of the nose. Think of the tip of the nose, concentrate on it.' If
you concentrate too much on the tip of the nose you will miss the point,
because you have to be there at the tip of the nose but very relaxed so that
the third eye can pull you. If you are too concentrated on the tip of the
nose, rooted, focused, fixed there, your third eye will not be able to pull
you in, because your third eye has never functioned before. Its pull cannot
be very great in the beginning. Slowly slowly it grows more and more. Once
it starts functioning and the dust that has gathered around it disappears
with use, and the mechanism is humming well, then even if you are fixed on
the tip of the nose you will be pulled in. But not in the beginning. You
have to be very very light, not a burden, without any stress and strain. You
have to be simply there, present, in a kind of let-go.
NEITHER THAT, WHILE THE EYES ARE LOOKING AT THE TIP OF THE NOSE, THE
THOUGHTS SHOULD BE CONCENTRATED ON THE YELLOW MIDDLE.
So don't concentrate on the tip of the nose or -- the second trick the mind
can play... The Master is simply trying to make you alert to all the
possibilities, to all the games that the mind is capable of. First it will
say, 'Okay, so the Master says, "Concentrate on the tip of the nose."' He is
not saying, 'Concentrate on the tip of the nose,' he is simply saying 'Look.
Just a very light, effortless look.' Or the mind can say, 'Okay, if you are
just looking at the tip of the nose, then concentrate on the third eye.'
Mind is always in favour of concentration because mind feeds on
concentration, lives on concentration. Hence in your schools, colleges,
universities, concentration is taught not meditation, because they are all
factories for creating the mind; they manufacture the mind.
WHEREVER THE EYE LOOKS, THE HEART IS DIRECTED ALSO. HOW CAN IT BE DIRECTED
AT THE SAME TIME UPWARD AND DOWNWARD?
And then the mind can say, 'Look, this is impossible, the demand is
illogical. How can you look in two directions simultaneously, at the tip of
the nose and at the third eye? It is not possible, it cannot be done. Don't
be foolish!'
Now the third game of the mind -- of condemning something as illogical.
First it creates a bogus idea and then it starts destroying it. And when it
destroys, it has great joy -- a very masochistic, sadistic joy. It says,
'Look, this is what he means. Absurdity! First look at the tip of the nose
and then look at the third eye -- how can you do both, look upward and
downward? It is impossible.'
ALL THAT MEANS CONFUSING THE FINGER WITH WHICH ONE POINTS TO THE MOON WITH
THE MOON ITSELF.
WHAT THEN IS REALLY MEANT BY THIS? THE EXPRESSION 'TIP OF THE NOSE' IS
CLEVERLY CHOSEN. THE NOSE MUST SERVE THE EYES AS A GUIDE-LINE.
That's all -- just as a guide-line, so you are in the field, in the
force-field, of the third eye, so that you are very close to the magnetic
energy of the third eye. It can't work in any other way. You have just to be
present to the magnetic force, in the field of it, and then it takes you in.
You need not go in, you need not make any effort to go in; it happens of its
own accord.
IF ONE IS NOT GUIDED BY THE NOSE, EITHER ONE OPENS WIDE THE EYES AND LOOKS
INTO THE DISTANCE, SO THAT THE NOSE IS NOT SEEN, OR THE LIDS SHUT TOO MUCH,
SO THAT THE EYES CLOSE, AND AGAIN THE NOSE IS NOT SEEN. BUT WHEN THE EYES
ARE OPENED TOO WIDE, ONE MAKES THE MISTAKE OF DIRECTING THEM OUTWARD,
WHEREBY ONE IS EASILY DISTRACTED.
And another function of looking very lightly at the tip of the nose is
this: that it doesn't allow you to open your eyes wide. If you open your
eyes wide the whole world becomes available. And there are a thousand and
one distractions. A beautiful woman passes by and you start following -- at
least in the mind. Or somebody is fighting; you are not concerned, but you
start thinking, 'What is going to happen?' Or somebody is crying and you
become curious. A thousand and one things are continuously moving around
you. If the eyes are wide open, you become masculine energy, yang.
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If the eyes are completely closed you fall into a kind of reverie, you
start dreaming; you become feminine energy, yin. To avoid both just look at
the tip of the nose -- a simple device, but the result is almost magical.
And this is not only so with the Taoists, Buddhists know it, Hindus know
it. Down the ages all the meditators have somehow stumbled upon the fact
that if your eyes are just half open, in a very miraculous way you escape
two pitfalls. One is being distracted by the outside world, the other is
being distracted by the inside dream world. You remain exactly on the
boundary of the inner and the outer. And that's the point: to be on the
boundary of the inner and the outer means you are neither male nor female in
that moment. Your vision is free of duality; your vision has transcended the
division in you. Only when you are beyond the division in you do you fall
into the line of the magnetic field of the third eye.
IF THEY ARE CLOSED TOO MUCH, ONE MAKES THE MISTAKE OF LETTING THEM TURN
INWARD, WHEREBY ONE EASILY SINKS INTO A DREAMY REVERIE. ONLY WHEN THE
EYELIDS ARE LOWERED PROPERLY HALFWAY IS THE TIP OF THE NOSE SEEN IN JUST THE
RIGHT WAY. THEREFORE IT IS TAKEN AS A GUIDE-LINE. THE MAIN THING IS TO LOWER
THE EYELIDS IN THE RIGHT WAY, AND THEN TO ALLOW THE LIGHT TO STREAM IN OF
ITSELF...
That is very important to remember: you are not to pull the light in, you
are not to force the light in. If the window is open, the light comes in of
its own accord. If the door is open, the light floods in. You need not bring
it in, you need not push it in, you need not drag it in. And how can you
drag light in? How can you push light in? All that is needed is that you
should be open and vulnerable to it.
And that's exactly what happens when you are looking at the tip of the
nose. Just looking, without any concentration, just looking, without any
heaviness in it, without any strain in it, suddenly the window of the third
eye opens and the light starts streaming in. The light that has always been
going out starts coming in too, and the circle is complete.
And this circle makes a man perfect. And this circle makes a man utterly
restful, relaxed. This circle makes a man whole and holy. He is no more
divided.
Otherwise everybody is more or less schizophrenic. Only this man who has
been able to create the circle of light -- and the circulation of the light
is beyond schizophrenia -- is really healthy, is really non-neurotic.
Otherwise the difference between people is not much. The neurotic and the
so-called non-neurotic differ only in degree. In fact, the patient and the
psychoanalyst are not different kinds of people, they are the same -- one
neurotic trying to help another neurotic. And sometimes it happens that the
one who is helping may be more neurotic than the one he is trying to help.
More psychoanalysts go mad than any other profession in the world. More
psychoanalysts commit suicide than any other profession in the world. Why?
In a way it seems reasonable, logical. Continuously dealing with neurosis,
all kinds of madnesses -- and they themselves are not whole -- naturally,
they are going to be affected. They are feeding themselves with these
neuroses. When a psychoanalyst is listening to the patient and all his
nonsense and rubbish, unconsciously he is collecting it in himself. The
patient is dumping all his nonsense on the psychoanalyst. In fact, he pays
for that. Slowly slowly the psychoanalyst has so much neurosis dumped in him
that it is going to explode. It is natural.
If I were to decide about who should be the psychoanalyst then this process
of making light circulate would be the basic requirement, the fundamental
requirement for a psychoanalyst. Unless a person were capable of circulating
his light he would not be allowed to treat anybody. And if a person is
capable of circulating the light in himself he will never be affected by any
kind of neurosis. He can listen, he can help -- he will remain untouched.
His circulation of light will keep him clean, purified. He will be a holy
person.
That is the difference between a guru and a psychoanalyst: only a guru can
really be a psychoanalyst, only a guru can really be a therapist. Only a
person who has come to his wholeness can be of real help to others who are
on the way, struggling, stumbling in the dark. Otherwise the blind man is
leading another blind man -- both are going to fall in some well.
This book, THE SECRET OF THE GOLDEN FLOWER, must become the most
fundamental practice in the future for anybody who wants to become a
psychotherapist. You will be surprised: the man, Wilhelm, who translated
this book into a Western language for the first time, was himself a great
psychologist; that's how he became interested in this book. But after he
translated it he went mad, he became very disturbed. His whole
psychoanalytic training and this book created such a contradiction in him,
created such a riddle in him, that he became more divided. The translation
of this book drowned him in a kind of madness. He became so disoriented
because his whole training, his whole understanding, was disturbed.
Remember it, the secret is not very difficult. That is the difficulty of it
-- it is so simple that you only have to be on guard so that your mind does
not make it difficult, does not give it twists and turns and contortions and
distortions.
THEREFORE IT IS TAKEN AS A GUIDE-LINE. THE MAIN THING IS TO LOWER THE
EYELIDS IN THE RIGHT WAY, AND THEN TO ALLOW THE LIGHT TO STREAM IN OF
ITSELF; WITHOUT EFFORT, WANTING THE LIGHT TO STREAM IN CONCENTRATEDLY.
There is no need to bring the light in concentratedly; it comes of its own
accord. And when it comes of its own accord it is beautiful. If you start
trying to bring it in you will be a failure, your effort is doomed to fail.
And the more you fail the harder you will try, and the more you try the more
your failure will be guaranteed.
Don't try to bring it in, just leave yourself in the right situation where
it becomes available.
For example, if the moon is there in the night, just come to the window and
stand at the window, and the moon starts showering its nectar on you. You
need not do anything else, just be in a place where the moon is already
streaming. Just make yourself available in the right field and things start
happening -- things which have immense value.
LOOKING AT THE TIP OF THE NOSE SERVES ONLY AS THE BEGINNING OF THE INNER
CONCENTRATION, SO THAT THE EYES ARE BROUGHT INTO THE RIGHT DIRECTION FOR
LOOKING, AND THEN ARE HELD TO THE GUIDE-LINE: AFTER THAT, ONE CAN LET IT BE.
THIS IS THE WAY A MASON HANGS UP A PLUMB-LINE. AS SOON AS HE HAS HUNG IT UP,
HE GUIDES HIS WORK BY IT WITHOUT CONTINUALLY BOTHERING HIMSELF TO LOOK AT
THE PLUMB-LINE.
ONE LOOKS WITH BOTH EYES AT THE TIP OF THE NOSE...
Remember, you have to look with both eyes at the tip of the nose so that at
the tip of the nose your two eyes lose their duality. So, on the tip of the
nose the light that is streaming out from your eyes becomes one; it falls on
a single point. Where your two eyes meet, that is the place where the window
opens. And then all is well. Then let it be, then simply enjoy, then simply
celebrate, delight, rejoice. Then nothing has to be done.
ONE LOOKS WITH BOTH EYES AT THE TIP OF THE NOSE, SITS UPRIGHT...
It is helpful to sit upright. When your spine is straight, the energy from
your sex centre also becomes available to the third eye. Just simple
devices, nothing complex about them... it is just that when your two eyes
meet at the tip of the nose, you are available to the third eye. Make your
sex energy also available to the third eye. Then the effect will be double,
the effect will be forceful, because your sex centre has all the energy that
you have. When the spine is erect, straight, the sex centre is also
available to the third eye. It is better to attack the third eye from both
dimensions, to try to penetrate the third eye from both directions.
ONE... SITS UPRIGHT AND IN A COMFORTABLE POSITION...
The Master is making things very clear. Upright, certainly, but don't make
it uncomfortable; otherwise again you will be distracted by your discomfort.
That is the meaning of a yoga posture. The Sanskrit word ASANA means a
comfortable posture. Comfort is the basic quality of it. If it is not
comfortable then your mind will be distracted by the discomfort. It has to
be comfortable.
If you cannot sit on the floor like Eastern people can -- because they have
been sitting for centuries... If a Western seeker cannot sit on the floor
straight, comfortably, and he has to force himself, and it becomes
uncomfortable and painful, then it is better to sit straight on a chair. But
let the back of the chair be straight. You must have seen pictures and
statues of ancient Egyptian kings and queens. Their chairs have very
straight backs. Then sit like that. That also is a yoga posture. Those
ancient Egyptians knew the secrets.
Anyway, two things: your spine should be straight and your posture should
be comfortable. If both are not possible... sometimes it is so, both are not
possible. If you make your spine straight it becomes uncomfortable, if you
become comfortable the spine is no longer straight -- then choose comfort.
It will not be as good but the next best thing is to choose comfort. Then
forget about the spine and its straightness, because if the mind is
distracted, nothing is going to happen. If it is possible to have both then
it is very beautiful.
Sit IN A COMFORTABLE POSITION. One sits upright and in a comfortable
position, AND HOLDS THE HEART TO THE CENTRE IN THE MIDST OF CONDITIONS.
And don't escape from the world. Live in the world, in the conditions of
it. The noise of the traffic is there, and the aeroplane passes by, and the
trains are shuttling. All kinds of things are there, all these situations --
the world. But sit silently IN the world, because escaping to a Himalayan
cave is always dangerous -- dangerous for the single reason that the silence
of the Himalayas is contagious and you will feel that you have become
silent. And the coolness of the air is contagious and you will think that
you have cooled down. It will be borrowed, and whenever you come back to the
market-place all will be gone. And then you will know that all those years
in the Himalayas were a wastage, a sheer wastage; you were simply befooling
yourself.
It is better to be in the world and attain to centring, because then it
cannot be taken away from you. So wherever you are, you have to become
centred in those conditions.
IT DOES NOT NECESSARILY MEAN THE MIDDLE OF THE HEAD.
And by centring it is not meant that you have to be centred in the middle
of the head.
IT IS ONLY A MATTER OF FIXING ONE'S THINKING ON THE POINT WHICH LIES
EXACTLY BETWEEN THE TWO EYES.
And remember, not concentrating but just remaining alert, just a slight
alertness. Look at the tip of the nose and remain slightly alert to the
third eye. In fact, the moment you look at the tip of the nose you will
become alert to the third eye, because that is the other pole of the nose.
One pole, the outer pole, is the tip, the end; the other end of the nose is
joined with the third eye. The moment you become aware of the tip you will
suddenly become aware of the other end too. But just remain aware,
effortlessly aware.
IT IS ONLY A MATTER OF FIXING ONE'S THINKING ON THE POINT WHICH LIES
EXACTLY BETWEEN THE TWO EYES. THEN ALL IS WELL.
A tremendous statement: THEN ALL IS WELL. You have started arriving home.
You are on the threshold of a revolution.
THE LIGHT IS SOMETHING EXTREMELY MOBILE.
Light is always moving, light is movement. And light is the greatest
movement in the world. The speed of light is one hundred-and eighty-six
thousand miles in a single second. Nothing moves at a greater speed than
light. Light is pure speed; it is another name for speed. Light is never
dormant, it is always dynamic, it is always moving, always flowing.
THE LIGHT IS SOMETHING EXTREMELY MOBILE. WHEN ONE FIXES THE THOUGHT ON THE
MID-POINT BETWEEN THE TWO EYES, THE LIGHT STREAMS IN OF ITS OWN ACCORD.
You need not be worried. Just open the window and wait. Light is such a
moving phenomenon that if the window is open it is going to move in. In
&ct, it has been knocking on the window for many many lives, but the
window has not opened and it cannot force it open.
It is just like in the morning the sun has risen, and you are fast asleep.
And the rays come on the window and they knock on the window -- but their
knock is silent, they don't make any noise -- and they wait there. The
moment you wake up and you open the window, the light streams in. And with
light comes life, and with light comes delight.
WHEN ONE FIXES THE THOUGHT ON THE MID-POINT BETWEEN THE TWO EYES, THE LIGHT
STREAMS IN OF ITS OWN ACCORD.
Remember the words OF ITS OWN ACCORD. You are not a doer, you are just in a
kind of let-go, you are surrendered to light.
IT IS NOT NECESSARY TO DIRECT THE ATTENTION ESPECIALLY TO THE CENTRAL
CASTLE. IN THESE FEW WORDS THE MOST IMPORTANT THING IS CONTAINED.
The very secret of transforming your whole being, the very secret of the
kingdom of God, the very secret of NIRVANA...
'THE CENTRE IN THE MIDST OF CONDITIONS' IS A VERY SUBTLE EXPRESSION. THE
CENTRE IS OMNIPRESENT; EVERYTHING IS CONTAINED IN IT; IT IS CONNECTED WITH
THE RELEASE OF THE WHOLE PROCESS OF CREATION.
And when you have reached the third-eye point and you are centred there and
the light is flooding in, you have reached the point from which the whole
creation has arisen. You have reached the formless, the unmanifest. Call it
God if you will. This is the point, this is the space, from which all has
arisen. This is the very seed of the whole existence. It is omnipotent, it
is omnipresent, it is eternal.
Now you will not know any death. Now you will not know any identity with
any kind of body, young, old, beautiful, ugly. Now you will not know any
kind of disease -- not that diseases will not happen to the body, but they
will not happen to you anymore because you are no more identified.
Raman Maharshi died of cancer. The body was in great agony but he was
smiling. The doctors were puzzled, they could not believe it. It was not
believable. The body was in such agony and he was in such great ecstasy. How
was it possible? And they asked again and again, 'How is it possible?' And
he would say again and again, 'There is nothing strange about it. I am not
the body. So whatsoever is happening in the body, it is just as if you were
witnessing my body. I am also witnessing my body. You are not feeling any
pain so why should I? You are a witness, I am a witness. The body is just an
object -- an object in the middle of both of us. You are seeing from the
outside that it is in agony, I am seeing from the inside that it is in
agony. If you are not affected just by seeing it, why should I be?'
In fact, the doctors were affected. They were feeling very sympathetic.
They were sad. They were feeling helpless. They would have liked to save
this man -- one of the most beautiful people that has ever walked on earth.
But they could not. They were crying, but Raman was not affected at all.
There is a transcendence point within you at which suddenly you become
disconnected from all that is manifest and you become connected with the
unmanifest. To be connected with the unmanifest is to be free -- free from
all misery, all limitation, all bondage.
FIXATING CONTEMPLATION IS INDISPENSABLE...
And this is something which you cannot avoid -- it is indispensable. If you
want to reach a state of beatitude you will have to go through this
fixating, this process of contemplation, meditation, or DHYANA.
... IT ENSURES THE MAKING FAST OF THE ENLIGHTENMENT. ONLY ONE MUST NOT STAY
SITTING RIGIDLY IF WORLDLY THOUGHTS COME up...
Now the second, very important, piece of advice from the Master.
... ONE MUST NOT STAY SITTING RIGIDLY IF WORLDLY THOUGHTS COME UP, BUT ONE
MUST EXAMINE WHERE THE THOUGHT IS, WHERE IT BEGAN, AND WHERE IT FADES OUT.
This is not going to happen in the first try. You will be looking at the
tip of the nose and thoughts will come. They have been coming for so many
lives, they cannot leave you alone so easily. They have become part of you,
they have become almost built-in. You are living almost a programmed life.
Have you ever watched what you go on doing? Then tomorrow morning do one
thing: the moment you wake up in the morning, simply watch what you do --
how you get out of bed, how you move, what thoughts you have in the mind...
Just watch. And for one week you watch. You will be surprised: you do
exactly the same thing every morning -- the same gestures, the same face,
and almost the same kind of thoughts. You have become a programmed
phenomenon. And you have been doing this your whole life -- and maybe for
many lives, who knows?
When you become angry, watch -- it is always the same process. You move
through the same spaces. When you are happy, watch. When you fall in love,
watch. And when you fall out of love, watch. It is almost the same process.
And you go on doing the same stupid things again and again, and you go on
making the same stupid statements again and again.
You are not living a conscious life: ninety-nine percent of you is
programmed -- programmed by others, programmed by society, or programmed by
yourself, but it is programmed. So it is not so easy that when you sit and
look at the tip of the nose for the first time, thoughts will say, 'Now we
should not go to this man. Look at the poor fellow -- how deeply he is
meditating! And he is looking at the tip of the nose... This is not the time
to go to him.' They will not bother. They will go on rushing; they will not
be prevented by your looking at the tip of the nose. In fact, they may come
even more forcibly seeing that this man is trying to get out of their grip.
This happens: when people sit silently in meditation more thoughts come
than they do ordinarily, than they usually come -- unusual explosions.
Millions of thoughts rush in, because they have some investment in you --
and you are trying to get out of their power? They will give you a hard
time. So thoughts are bound to come. What are you going to do with thoughts?
You cannot just go on sitting visibly there, you will have to do something.
Fighting is not going to help because if you start fighting you will forget
to look at the tip of the nose, the awareness of the third eye, the
circulation of the light; you will forget all and you will be lost in the
jungle of thoughts. If you start chasing thoughts you are lost, if you
follow them you are lost, if you fight them you are lost. Then what is to be
done?
And this is the secret. Buddha has also used the same secret. In fact, the
secrets are almost the same because man is the same -- the lock is the same,
so the key has to be the same. This is the secret: Bud&a calls it
SAMMASATI, right remembrance. Just remember: this thought has come, see
where it is, with no antagonism, with no justification, with no
condemnation. Just be objective as a scientist is objective. See where it
is, from where it is coming, where it is going. See the coming of it, see
the staying of it, see the going of it. And thoughts are very mobile; they
don't stay long. You simply have to watch the arising of the thought, the
staying of the thought, and the going of the thought. Don't try to fight,
don't try to follow, just be a silent observer. And you will be surprised:
the more settled observation becomes, the less thoughts will come. When
observatiOn is perfect, thoughts disappear. There is only a gap left, an
interval left.
But remember one more point: the mind can again play a trick.
NOTHING IS GAINED BY PUSHING REFLECTION FURTHER.
But don't try to push the reflection further.
That's what Freudian psychoanalysis is: the free association of thoughts.
One thought comes, and then you wait for another thought, and then another,
and the whole chain... That's what all kinds of psychoanalysis do -- you
start moving backwards into the past. One thought is connected with another,
and so on and so forth, AD infinitum. There is no end to it. If you go into
it you will be moving into an eternal journey that will be a sheer wastage.
Mind can do that. So beware of it.
NOTHING IS GAINED BY PUSHING REFLECTION FURTHER. ONE MUST BE CONTENT TO SEE
WHERE THE THOUGHT AROSE, AND NOT SEEK BEYOND THE POINT OF ORIGIN;FOR TO FIND
THE HEART (CONSCIOUSNESS, TO GET BEHIND CONSCIOUSNESS WITH CONSCIOUSNESS
ITSELF), THAT CANNOT BE DONE.
You cannot go with consciousness beyond consciousness, so don't try the
futile, the unnecessary; otherwise one thing will lead you to another and so
on and so forth, and you will completely forget what you were trying to do
there. The tip of the nose will disappear, the third eye will be forgotten,
the circulation of the light will be miles away from you.
So only this much -- the single thought. Don't go into the chain. The
single thought arises; watch where it is, from where it is coming and, when
it disappears, watch -- it has disappeared. Take note.
Buddhists say when a thought arises, say, 'Thought, thought,' so that you
become alert. Just as when a thief comes into the house, you say, 'Thief!
thief!' and everybody becomes alert, simply say, 'Thought, thought,' and you
will become alert, watchful. A thief has entered. Now watch what the thief
is doing.
The moment you become aware, the thought will stop; it will look at you and
be a little surprised because you have never done this before; it will feel
a little unwelcome. 'And what has happened to this man? He has always been
such a good host, and now he says, "Thief! thief! Thought, thought." What
has happened to this man?' The thought will be puzzled; it will not be able
to comprehend what is happening. 'Is this man going mad, looking at the tip
of the nose and saying "Thought, thought"?' The very awareness will stop the
movement of the thought for a time. It will be stuck there.
And go on watching. Don't condemn, don't throw it out, don't fight, because
either condemnation or justification will make you identified with the
thought. Simply be there, alert, looking at the thought. Then it starts
disappearing. Just as it came, it disappears. It came out of imagination, it
disappears into imagination. Once it disappears, you come back to
contemplation. You need not go to the very origin of it because there is
none, then you will have to go to the very origin of existence.
That's why psychoanalysis has no end; it is never finished. There is not a
single person in the world who is totally psychoanalyzed. Nobody can be
totally psychoanalyzed. One year, tWo years, three years, four, five, six,
seven -- you can find people who have been going to psychoanalysis for seven
years. Then what do you think -- do they stop because the psychoanalysis is
complete? No. They are bored with the psychoanalyst, the psychoanalyst is
bored with them. And everything has to be finished somewhere; one has to put
a full point. How long can one go on?
But no psychoanalysis is ever complete -- it cannot be. It is an infinite
onion; you can go on peeling it and peeling it and peeling it, and you will
never come to the end of it. But it helps; it makes you more adjusted to
yourself and to society. It does not transform you, it makes you normally
abnormal, that's all. It helps you to be adjusted to the neurotic society in
which you are. It makes you not a transformed, luminous being, but an
ordinary person who is accepting of all that life brings, good and bad, and
who starts dragging himself as everybody else is dragging. It teaches you a
kind of sad acceptance of life. It is not true acceptance either, because
true acceptance always brings celebration.
Sigmund Freud has said that man cannot be happy, at most he can be
comfortable. Life can be made more comfortable, that's all, but happiness is
impossible.
It is not impossible -- it is impossible through psychoanalysis -- because
there have been happy people; we have seen them. A Buddha, a Lao Tzu, a
Krishna -- we have seen these dancing people Freud is not happy, that is
true, and he cannot be happy unless he drops psychoanalysis and moves into
some meditative process; he will not be happy. It will take a few more lives
for him to learn meditation.
In fact, he was very afraid of meditation. And not just Sigmund Freud, but
even a man like Carl Gustav Jung was afraid. Carl Gustav Jung has written a
commentary on this book, THE SECRET OF THE GOLDEN FLOWER; but it is only
intellectual, it has no existential value. He had no experience of
meditation himself -- how can it have any existential value? And he was a
very egoistic person; and the egoistic person finds it very difficult to
enter into meditation because you have to drop your ego at the very door.
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