VIGYAN BHAIRAV TANTRA VOL1
Several more looking methods
VIGYAN BHAIRAV TANTRA VOL1
Several more looking methods
9. SIMPLY BY LOOKING INTO THE BLUE SKY BEYOND CLOUDS, THE SERENITY.
10. LISTEN WHILE THE ULTIMATE MYSTICAL TEACHING IS IMPARTED. EYES STILL,
WITHOUT BLINKING, AT ONCE BECOME ABSOLUTELY FREE.
11. AT THE EDGE OF A DEEP WELL LOOK STEADILY INTO ITS DEPTHS UNTIL -- THE
WONDROUSNESS.
12. LOOK UPON SOME OBJECT, THEN SLOWLY WITHDRAW YOUR SIGHT FROM IT, THEN
SLOWLY WITHDRAW YOUR THOUGHT FROM IT. THEN.
We
live on the surface of ourselves -- just at the fringe, the boundary. The
senses are just on the boundary and your consciousness is way deep down at
the center. We live in the senses; that is natural. But that is not the
ultimate flowering, it is just the beginning. And when we are living in the
senses, we are basically concerned with objects, because senses are
irrelevant unless there is concern with some object of enjoyment. For
example, eyes are useless unless there is something to be seen, ears are
useless unless there is something to be heard, and hands are useless unless
there is something to be touched.
We live in the senses; therefore, we have to live in objects. The senses
are just on the boundary of the being, in the body, and objects are not even
on the boundary: they are beyond the boundary. So three points have to be
understood before we enter the techniques.
First, the consciousness is at the center. Second, the senses through which
the consciousness moves out are at the boundary. And third, the objects in
the world to which the consciousness moves, through the senses, are beyond
the boundary. These three things have to be remembered: consciousness at the
center, senses at the boundary and objects beyond the boundary. Try to
understand it clearly, because then the techniques will be very simple.
Look at it from many directions. One: senses are just in between, just in
the middle. At one side is consciousness, at another side is the world of
objects. Senses are just in the middle -- between the two. From the senses
you can move either way: either you can go to the objects or you can go to
the center. Either way the distance is the same. From the senses, doors open
both ways -- move to the objects or move to the center.
You are at the senses. That is why one of the most famous Zen Masters,
Bokuju, has said that NIRVANA and the world are the same distance away. So
do not think that the nirvana is very far away. The world and the nirvana,
this world and that other world, are both at the same distance.
This saying has created much confusion because we feel that nirvana is
very, very far away - that Moksha, liberation, the kingdom of God, is very,
very far away. We feel that the world is just near, just here. But Bokuju
says, and he says rightly, that both are at the same distance.
The world is here, and nirvana is also here. The world is near, and nirvana
is also near, For nirvana you have to move inwards, for the objects you have
to move outwards; the distance is the same. From my eyes, my center is just
as near as you are near me. I can see you if I move outward, I can see
myself if I move inward. And we are at the doors of the senses, but
naturally, the bodily needs are such that consciousness moves outwards. You
need food, you need water to drink, you need a house where to live. These
are your bodily needs and these can only be found in the world, so quite
naturally, consciousness moves through the senses toward the world. Unless
you create a need which can only be fulfilled when you move inward, you will
never move inward.
For example, if a child were born self-sufficient, if he didn't need any
food, he would not look at his mother at all. The mother would become
irrelevant, meaningless, because for the child the mother is not the
meaning: food is the meaning. The mother is his first food, and because the
mother gives him food and satisfies a basic need, without which he will die,
he starts loving the mother. That love comes secondly, as a shadow, because
the mother is fulfilling a basic need.
So those mothers who are feeding their children through bottles should not
expect much love because for the child food is the need, not the mother. The
mother will come into his being, enter into his being only through food.
That is why food and love are deeply related-very, very deeply related. If
your love need is fulfilled, you will need less food. If your love need is
not fulfilled, you will need more food. So those who love and who are loved
will not gather much fat. There are other reasons also, but this is one of
the most basic. They will not eat much. If love is not fulfilled, then food
becomes a substitute. Then they will eat much.
For the child, food is the basic need. But if a child should be born who
can be self-sufficient, who does not need any food, who does not need any
outward help to be alive, he will not move in the world at all. Do you think
he will move? There would be no need. And unless a need is there, the energy
will never move. We move outwardly not because we are sinners. We move
outwardly because we have needs which can be fulfilled only through
objects-which can be gained if we move in the world of objects.
Why do you not move inward? Because you have not yet created the need to
move inward. Once the need is there, it is as easy to move inward as to move
outward. What is that need? That need is concerned with religion. You cannot
be religious unless that need is there. How is that need created? By what
process does one become aware of a deep need which helps you move inward?
Three things are to be remembered. Firstly, death. Remember, all life-needs
force you to move outward. If you want to move inward, death must become a
basic concern; otherwise you cannot move inward. That is why it happened
that persons like Buddha, who became deeply conscious of death, started
moving inward. Only when you become aware of death will you create the need
to look back.
Life looks outward. Unless you become aware of death, religion is
meaningless for you. That is why animals have no religion. They are alive,
they are as much alive as man, or even more, but they cannot be conscious of
death, they cannot conceive of death, they cannot see death in the future.
They see that others are dying, but it never occurs to the animal mind that
this death is an indication of his death also.
For the animal mind death always occurs to others. And if for you also
death is just something which happens to others, you still live in the
animal mind. If you are not aware of death, you have not yet become man.
That is the basic difference between animal and man-because animal cannot be
aware of death, only man can be. If you are not aware of death you are not a
man yet, and only man creates the need to move inward.
To me, man means awareness of death. I am not saying become afraid of
death; that is not awareness. Just be aware of the fact that death is coming
nearer and nearer and you have to be prepared for it.
Life has its own needs; death creates its own needs. That is why younger
societies are irreligious -- because younger societies are not yet aware of
the phenomenon of death; it has not become a central concern for them. An
older society -- for example, India, one of the oldest societies in
existence -- is so much aware of death. Because of that awareness, deep
down India is religious. So the first thing: become aware of death. Think
about it, look at it, contemplate it. Do not be afraid, do not escape the
fact. It is there and you cannot escape it! It has come into existence with
you.
Your death is born with you; now you cannot escape it. You have hidden it
in yourself -- become aware of it. The moment you become aware that you are
going to die, that death is certain, your total mind will start looking in a
different dimension. Then food is a basic need for the body, but not for the
being, because even if you get food death will occur. Food cannot protect
you from death, food can only postpone. Food can help you to postpone. If
you get a good shelter, a good house, it will not protect you from death. it
will only help you to die conveniently, comfortably. And death, whether it
happens comfortably or uncomfortably, is the same.
In life you may be poor or rich, but death is the great equalizer. The
greatest communism is in death. Howsoever you live, it makes no difference;
death happens equally. In life, equality is impossible; in death, inequality
is impossible. Become aware of it, contemplate it. And it is not only that
death is certain somewhere in the future: with the idea that it is very far
away, you will again not be able to contemplate it. The mind has a very
small range; the focus of the mind is very small. You cannot think beyond
thirty years. After thirty years there will be death... it is as if you are
not going to die. Thirty years is so long, the distance is so much, it is as
if death is not going to occur.
If you want to contemplate death, know another fact about it: it can occur
the next moment; it is possible the very next moment. You may not be able to
hear my whole sentence, I may not be able to complete it. My mother's father
used to tell me that when I was born he consulted one astrologer, one of the
best known astrologers of those days. The astrologer was to make my KUNDALI
-- birth chart. But the astrologer studied it and he said, "If this child
survives after seven years, only then will I make the chart. It seems
impossible that he can survive for more than seven years, so it is useless.
If the child is going to die in seven years it is useless to make the
kundali; it will be of no use. And it has been my habit," the astrologer
said, "that unless I am certain that the kundali will be useful I never make
it." So he didn't make it.
Fortunately, or unfortunately, I survived. Then my mother's father went to
the astrologer, but he was dead, so he never could make my kundali. He was
dead, and I have been constantly wondering about this. He was aware of the
fact that this child may die, but he was not aware of the fact that he may
die. He was not aware! It seems that he was absolutely unconcerned -- and he
was no ordinary man. But no one is concerned with his own death. Knowingly,
cunningly, we are not concerned with it because it creates a fear. So I have
always suspected that that astrologer might have never looked at his own
kundali; otherwise he would have become aware.
Death is possible the very next moment, but the mind will not believe it. I
say it and your mind will say, "No! How is it possible the next moment? It
is far away." But that is a trick. If you postpone, you cannot contemplate.
It must be so near that you can focus on it. And when I say that the next
moment it is possible, I mean it. It can happen, and whenever it will happen
it will be the next moment. Just before it, you could not have conceived
that it was going to happen.
A person is dying: just a moment before he could never have thought that
death is so near. It always happens in the next moment -- remember. It has
always happened that way, and this will be the way always. It always happens
in the next moment. Bring it near so that you can focus on it, and that very
focusing will help you to enter in, a new need will be created.
Secondly, you go on living. You go on creating artificial meanings and
purposes for this very moment. You never think of your life as a whole,
whether it has any meaning or not. You go on creating new meanings, and you
push yourself on with those meanings. That is why a poor man lives a more
meaningful life than a rich man -- because a poor man has many things to
get, and that gives a meaning to his life. If you are really rich, it means
you have everything that is possible and this world cannot offer anything to
you. Then your life becomes meaningless. Now you cannot create any meaning
for this moment, for this day, to help you live. That is why the richer a
society, the more affluent a culture, the more meaninglessness is felt.
Poorer societies never feel meaninglessness.
A poor man is concerned with having a house. For years together he will
work for it. His life has a meaning; something has to be achieved. And when
he gets the house he will be happy for a few days at least, but then bigger
houses are there... So he will go on moving, doing this and that, never
thinking about his life as a whole, whether it has any meaning or not. He
never takes life as a whole.
Just imagine that you have everything -- the house, the car that you long
for, and all your dreams are fulfilled. So now what? Just imagine that
whatsoever you need is there, you have it. Now what? Suddenly meaning
disappears. You are standing on an abyss; nothing can be done. You become
meaningless. You are already meaningless, just not aware. Even if you get
the whole world, then what? What is fulfilled?
Alexander was coming to India, and he met a great saint, Diogenes. Diogenes
was one of the most penetrating minds ever born. He lived naked like Mahavir;
he is the Mahavir of Greek civilization and culture. He left everything,
renounced everything, not because through renouncing things he was going to
get anything -- that is not real renouncing, not authentic renunciation. If
you renounce something to get something, that is a bargain. If you think
that you are going to have some reservation in heaven and that is why you
renounce, it is not renunciation. If you renounce the bodily pleasures to
have spiritual pleasures, this is not renunciation.
Diogenes renounced everything, not because out of it he was going to get
something. He renounced just to see if when he has nothing, whether there is
any meaning or not. He thought that if one possesses nothing, if even then
one has a meaning, a purpose, a destiny, then death cannot annihilate
anything, because death can annihilate only a possessions and the body is
also possession. He left everything. He had only one thing: a wooden bowl
out of which to drink water. He thought, "This is not much of a possession."
Then one day he saw a child drinking water with his hands. He immediately
threw away the bowl. He said, "If a child can drink water with his hands, am
I more weak than a child?"
When Alexander was coming to India to conquer, to make a world empire,
somebody informed him that just on the way, where he would be stopping,
there lived a great sage who was just the opposite of him. He was told, "You
are going to make a world empire, and he has even thrown away his bowl
because he says that as he is happy without it, why carry this burden? And
you say that unless the whole world becomes your empire, you cannot be
happy. So he is just at the opposite pole, and it would be good if you meet
him."
Alexander was fascinated. It happens that the opposite always fascinates.
The opposite always fascinates; it has a deep sexual attraction. Just a man
is attracted to woman or woman is attracted to man, there is the same
attraction with the opposite. Alexander could not by-pass Diogenes, but it
was not good for him to go to Diogenes, and it was impossible that Diogenes
would come to him -- there was no solution.
Diogenes was informed. Many, many messengers came to inform him that "The
Great Alexander is passing this way. It would be good if you meet him." He
said, "The Great Alexander? Who has said this to you! I think he himself
has. So tell your Great Alexander that he has nothing to give to me, and
there is no need for him to meet me -- and I am a very small man." He used
to say, "Really, I am a dog, not a man at all -- just a dog, so there is no
need. It is below his dignity to meet this dog."
Then Alexander had to come. Diogenes is reported to have said, "I hear you
are going to win the whole world, so I thought, I closed my eyes and
thought, 'Okay! If I have won the whole world, then what?' This has been my
problem constantly: if I have won the whole world, then what?" It is
reported that Alexander, after hearing this, became very sad. "Then what?"
he said to Diogenes. "Do not talk such things. You make me very sad."
Diogenes said, "But you will become very sad when you win the whole world.
What can I do? I am just imagining, and I have come to conclude that this is
useless. You are making a suicidal effort. You yourself are trying to win
the whole world -- so then what? If you succeed, then what? "
Alexander returned from Diogenes very disturbed, upset, sad. He said to his
companions, "This man is very dangerous. He has shattered my dreams." And he
could never forget, could never forgive Diogenes. The day he died, he
remembered him again, and he said, "It may be that that fellow was right:
then what ?"
So the next thing is to remember always that whatsoever you are doing,
whatsoever you are achieving, remember to ask, "If I succeed, then what?" Is
there any meaning in it all, or is there just some artificial meaning given
by you only to divide, to create an illusion around you so that you feel you
are doing something worthwhile -- and all the time you are really wasting
life and energy, not doing anything worthwhile! There is only one thing
worthwhile: if you can become happy without anything, without any
dependence: if you can be blissful alone, totally alone. If nothing is
needed for your bliss, only then can you be blissful; otherwise you will be
in misery, always in misery.
Dependence is misery, and those who depend on possessions, those who depend
on accumulated knowledge, those who depend on this or that, they are helping
their own misery to become accumulated more and more. So the next point to
remember is to ask whether you have any meaning, or whether you are just
floating along without any meaning. Are you just making believe that this or
that is the meaning of your existence?
One man used to come to me. He used to say that if his son gets into
college, that would be all and he would be very happy. He was a poor man, a
very ordinary clerk, and that was the only dream, that his son would get
into college. Then the son got into college. Now the son has become a forest
official. A few months back the son was here and he told me, "I am getting
only six hundred rupees per month. I have two children and this is my only
dream, that they can get a good education; that is all. I am working hard.
If they can be well educated and if I can send one of my children to some
foreign country to study, that is all I ask."
His father is no more; he has died. This was his meaning in life, his
purpose -- to make his boy educated and well placed. Now the boy is well
placed, and now the boy has the same purpose, to help his children become
educated and well placed. And he will die, and those children will go on
doing the same nonsense.
What is the meaning of all this? What are you doing? Just passing time?
Just destroying life? Or have you got some authentic meaning which you can
say makes you happy, blissful? This is the second consideration which will
turn you inward.
And thirdly, man goes on forgetting. You go on forgetting things. You were
angry yesterday, and you repented it. Now you have forgotten, and if the
same stimulus is given again, you will be angry again. This has been so for
your whole life: you go on repeating the same things.
It is said that it is very extraordinary to find a man who learns through
life -- very rare. Really, no one learns. If you learn, then you cannot
commit the same mistake twice. But you go on committing the same thing again
and again. Rather, the more you commit, the more you become prone to commit
it. You are angry again and again, and again and again you repent it, and
you have not learned anything. Given the stimulus, you will be angry, and
you will do the same madness, and then you will repent again -- that is also
part of it. And then you will again be ready to be stimulated and to be
angry.
The third thing: if you want to turn in, learn! Whatsoever you are doing,
learn through it. Take the essential out of it. Look back at what have you
been doing with your life and your energy and your time. The same mistakes,
the same foolishnesses, the same stupidities, again and again.
So you move in a wheel. However, it is not good to say that you move the
wheel: rather, the wheel moves you. Mechanically, you go on and on and on.
That is why in India we have called the world SANSAR. SANSAR means the wheel
which goes on, and you are just clinging to some spoke on it and you go on
moving.
Unless you learn something about this wheel, this vicious circle, this
sansar, unless you learn something about it, you will not leave the spoke
and jump out of it. So three words, three key words:
Death: make it a constant contemplation.
Meaning: go on searching for it in your life.
And learn: learn through your life, because there is no other learning.
Scriptures won't give you anything.
If your own life cannot give you something, nothing can give it to you.
Learn through your own life, conclude through it. What have you been doing
with yourself? If you are in a wheel, jump out of it. But to know that you
are in a wheel, you will have to go deep into understanding and learning.
These three things will help you to turn in.
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Now the techniques:
SIMPLY BY LOOKING INTO THE BLUE SKY BEYOND CLOUDS, THE SERENITY.
That is why I have said so many things -- because the techniques are very
easy, and you can do them and nothing will result. Then you will say, "What
type of techniques are these? We can do them, they are so simple. SIMPLY BY
LOOKING INTO THE SKY, THE BLUE SKY, BEYOND THE CLOUDS, THE SERENITY: one
will become silent and serene, fulfilled."
You can look at the blue sky beyond the clouds and nothing will happen.
Then you will say, "What type of technique is this? Shiva is not talking
rationally, reasonably. He is saying anything, whatsoever comes to his mind.
What kind of technique is this -- SIMPLY BY LOOKING INTO THE BLUE SKY BEYOND
CLOUDS, THE SERENITY. One will become serene!"
But if you remember: death, meaning, learning, this technique will help you
immediately to turn in. LOOKING INTO THE BLUE SKY BEYOND CLOUDS... Just
looking, not thinking. The sky is infinite; it ends nowhere. Just look into
it. There is no object; that is why the sky is chosen. The sky is not an
object. Linguistically it is; existentially, the sky is not an object
because an object begins and ends. You can go around an object; you cannot
go around the sky. You are in the sky, but you cannot go around it. So you
may be the object for the sky, but the sky cannot be your object. You can
look into it, but you cannot look at it, and that looking into it goes on
and on... it never ends.
So look into the blue sky and go on looking. The object is infinite, there
is no boundary to it. Do not think about it; do not say it is beautiful. Do
not say, "How lovely!" Do not appreciate the color; do not start thinking.
If you start thinking, you have stopped. Now your eyes are not moving into
the blue, the infinite blue. Just move, just look -- do not think. Do not
create words; they will become barriers. Not even "blue sky" should be said.
Do not verbalize.
There should be just a pure, innocent look into the blue sky. It never
ends. You will go on and on and on and on, and suddenly, because there is no
object, just a vacuum, suddenly you will become aware of yourself. Why?
Because if there is any vacuum your senses become useless. Senses are only
useful if there is an object.
If you are looking at a flower, then you are looking at something -- the
flower is there. The sky is not there. What do we mean by a sky? That which
is not there. Sky means the space. All objects are in the sky, but the sky
is not an object. It is just the vacuum, the space in which objects can
exist. The sky itself is just pure emptiness. Look at this pure emptiness.
That is why the sutra says: BEYOND THE CLOUDS. Because clouds are not the
sky, they are objects floating in the sky. You can look at the clouds, but
that will not help. Look into the blue sky -- not at the stars, not at the
moon, not at the clouds, but at objectlessness, emptiness. Look into it.
What will happen? In emptiness, there is no object to be grasped by the
senses. Because there is no object to be grasped, clung to, senses become
futile. And if you are looking into the blue sky without thinking, without
thinking, suddenly you will feel that everything has disappeared; there is
nothing. In that disappearance you will become aware of yourself. Looking
into this emptiness, you will become empty. Why? Because your eyes are like
a mirror. Whatsoever is before them is reflected. I see you and you are sad
-- then a sudden sadness enters into me. If a sad person enters into your
room, you become sad. What has happened? You have looked at sadness. You are
like a mirror: the sadness is reflected in you.
Someone laughs heartily -- suddenly you feel a laughter coming to you also.
It has become infectious. What has happened? You are like a mirror, you are
reflecting things. You look at a beautiful object -- it is reflected in you.
You look at an ugly object -- it is reflected in you. Whatsoever you are
seeing penetrates deep into you. It becomes part of your consciousness.
If you are looking into the emptiness, there is nothing to be reflected -
or only the blue infinite sky. If it is reflected, if you feel the blue
infinite sky within, you will become serene, you will find serenity. That is
there. And if really you can conceive of emptiness - where sky, blue,
everything disappears: just at emptiness - inside also emptiness will be
reflected. And in emptiness, how can you be worried, how can you be tense?
In emptiness, how can the mind function? It stops; it disappears. In the
disappearance of the mind - the mind that is tense, worried, filled with
thoughts that are relevant, irrelevant - in that disappearance of the mind,
THE SERENITY.
One thing more. Emptiness, if reflected in, becomes desirelessness. Desire
is tension. You desire and you become worried. You look at a beautiful woman
-- a sudden desire arises. You look at a beautiful house -- you want to
possess it. You look at a beautiful car just passing by your side -- you
want to be in it, you want to drive it. A desire has come in, and with the
desire mind becomes worried: "How to get it? What to do to get it?" The mind
becomes frustrated or hopeless or hopeful, but it is all dreaming. Many
things can happen.
When desire is there, you are disturbed. The mind is shattered into
fragments, and many plans, dreams, projections start; you become mad. Desire
is the seed of madness.
But emptiness is not an object; it is just emptiness. When you look at
emptiness, no desire arises; it cannot arise. You do not want to possess
emptiness, you do not want to love emptiness, you do not want to make a
house out of it. Emptiness? You cannot do anything with it! All movement of
the mind stops, no desire arises, and with the non-arising of desire, THE
SERENITY. You become silent, serene. A sudden peace explodes in you. You
have become like the sky.
Another thing. Whatsoever you contemplate, you become like it, you become
that, because mind can take infinite forms. Whatsoever you desire, your mind
takes its form, you become it. That is why a person who is just after
riches, gold, after money, his mind becomes just a treasure - nothing else.
Shake him, and you will feel the rupees inside - the sound of rupees,
nothing else. Whatsoever you desire, you become that. So be conscious of
what you are desiring because you are becoming that.
The sky is the most empty thing. It is just near you and it costs nothing,
and you do not have to go somewhere -- to the Himalayas or to Tibet -- to
find the sky. They have destroyed everything, technology has destroyed
everything, but the sky is still there; you can use it. Use it before they
destroy it -- any day they will destroy it. Look, penetrate into it. And the
look must be a non-thinking one, remember this. Then you will feel the same
sky within, the same dimension within, the same space and blueness and
emptiness. That is why Shiva says, SIMPLY.
SIMPLY BY LOOKING INTO THE BLUE SKY BEYOND CLOUDS, THE SERENITY.
The next technique:
LISTEN WHILE THE ULTIMATE MYSTICAL TEACHING IS IMPARTED. EYES STILL,
WITHOUT WINKING, AT ONCE BECOME ABSOLUTELY FREE."
LISTEN WHILE THE ULTIMATE MYSTICAL TEACHING IS IMPARTED. This is a secret
method. In this esoteric tantra, the master gives you the teaching secretly,
the doctrine secretly -- or the mantra secretly. When the disciple is ready,
then the mantra, or the supreme secret, will be imparted, communicated to
him, privately. Just in his ear it will be whispered. This technique is
concerned with that whispering. LISTEN WHILE THE ULTIMATE MYSTICAL TEACHING
IS IMPARTED.
When the master has decided that now you are ready and the secret of his
own experience can be communicated, when the moment has come when he can say
to you that which is unsayable, then this technique has to be used. EYES
STILL, WITHOUT WINKING, AT ONCE BECOME ABSOLUTELY FREE. When master, is
imparting his secret to you in your ear, whispering it, let your eyes be
totally still: no movement of the eyes. That means the mind should be quiet,
thoughtless.
No winking -- not even a slight movement, because that will show a
disturbance within. Just become an empty ear with no movement within. The
consciousness is just waiting to be impregnated, just open, receptive,
passive... no activity on its own part. And when this will happen, this
moment when you are totally empty, not thinking anything but just waiting...
not waiting for something, because then it will become thinking, not waiting
for something but just waiting; when this static moment, this non-dynamic
moment will happen; when everything has stopped, time is not flowing and
mind is totally vacant -- it becomes no-mind. Only into a no-mind can a
master impart.
And he is not going to give a very long discourse: he will give just one or
two or three words. In that silence those one, two or three words will
penetrate to your very core, to the very center, and they will become a seed
there. In this passive awareness, in this silence, AT ONCE BECOME ABSOLUTELY
FREE.
One can become free only by becoming free of the mind; there is no other
freedom. Freedom from the mind is the only freedom. Mind is the bondage, the
slavery, the servitude. So a disciple has to wait with his master for the
right moment when he will call him and impart. He is not to ask, because
asking means desire. He is not to expect, because expectation means
conditions, desire, mind. He is just to wait. And when he will be ready,
when his waiting will become total, the master can do anything.
Sometimes the master can do very trivial things, and the thing will happen.
And ordinarily, even if a Shiva goes on talking about one hundred and twelve
methods, nothing will happen because the preparation is not there. You can
throw seeds on stones, but nothing will happen. The fault is not of the
seeds. You can throw a seed out of season, but nothing will happen. The
fault is not of the seed. The right season is needed, the right moment is
needed, the right soil is needed. Only then will the seed become alive and
transform.
So sometimes very trivial things work. For example, Lin Chi became
enlightened while he was just sitting on his master's verandah - on the
verandah of his master, and the Master came out and just laughed. He looked
at Lin Chi - into his eyes - and laughed uproariously. Lin Chi started
laughing, bowed down, and left. But he had been waiting there for six years:
that verandah was his abode for six years.
The master would come day after day, month after month, and he would not
even look at him. And Lin Chi was waiting there. Then after two years, for
the first time he looked at him. Then two more years passed, and for the
first time he patted him. Then Lin Chi waited and waited, and after six
years, one day suddenly he came out, stared into Lin Chi's eyes, and Lin Chi
must have done this technique: LISTEN WHILE THE ULTIMATE MYSTICAL TEACHING
IS IMPARTED. EYES STILL, WITHOUT WINKING, AT ONCE BECOME ABSOLUTELY FREE.
The master looked and used laughter as a medium. He was a great master.
Really, words were not needed, just laughter. Suddenly there was that
laughter, and something happened in Lin Chi. He bowed down, laughed, left,
and told everyone that now he was no more, that he was liberated, free. He
was no more: that is what liberation means. You are not liberated. You are
liberated from yourself.
Lin Chi used to tell how it happened. For six years he was waiting. It was
a long waiting, a patient waiting. He was just waiting on the verandah, and
every day the master would come. And he would wait for the right moment --
when he would become ready, then the master would do something. Just by
waiting for six years, you will fall into meditation. What can you do? He
might have thought for a few days about old things, but if you do not give
new food every day to the mind, by and by it stops. How long can you chew
again and again on the same thing?
He might have been thinking about past things, and by and by, because no
new stimulus was given, thinking stopped. He was not allowed to read, he was
not allowed to talk, he was not allowed to move and meet anyone. He was just
allowed to fulfill the basic bodily needs and wait on the verandah.
Silently he waited, day after day -- day in, day out, day and night. Summer
would come and pass away, and winter would come and pass away, and there
would be rain and it would pass away: he must have forgotten time. He must
have forgotten for how many days he had been there. And then one day
suddenly the master appeared, and he looked deeply into his eyes. Lin Chi's
eyes must have suddenly become static, non-dynamic. This was the moment; six
years were wasted for this. There was no movement of the eyes, because a
single movement and he may miss. Everything must have become silent -- and
then suddenly, the uproarious laughter: the master began laughing madly.
That laughter must have been heard deep down at the very core; it must have
reached.
So when Lin Chi was asked, "What happened to you?" he said, "When my master
laughed, suddenly I recognized that the whole world is just a joke. In his
laughter, this was the message: The whole world is just a joke, just a
drama. An seriousness disappeared. And if the whole world is just a joke,
who is in bondage? And who needs to be free?" So Lin Chi said, "There was no
bondage at all. I was thinking that I was bound, and that is why I was
trying to be free, and then suddenly the master laughed and the bondage fell
away."
Sometimes it has happened with such things; you can never conceive of how
it was possible. There are many Zen stories... One Zen master became aware
when the gong was beaten. Just while he was hearing the gong being beaten,
the sound, something shattered in him. One Zen nun became aware,
enlightened, while she was carrying two pails of water. Suddenly the bamboo
broke, and the earthen pots fell down. The sound, the breaking of the pots
and the water flowing out of them, and she became enlightened.
What happened? You can break many pots, but nothing will happen. A right
moment had come. She was coming back. Her master had said, "This night I am
going to give you the secret, so go and take a bath, and bring two pails of
water for me. I will take a bath and impart to you the secret for which you
have been waiting." She must have felt ecstatic -- the moment had come. She
took a bath, filled the pots, and carried them back.
It was a full-moon night, and just when she was passing on the footpath
from the river to the ashram, suddenly the bamboo broke. When she reached,
the master was waiting, and he looked at her and he said, "Now there is no
need, it has happened. Now I have nothing to convey. You have already
received."
That old nun used to say, "With that bamboo breaking, something broke in me
-- something broke in me also. Those pails falling down, those broken
earthen pots, and I saw my body broken. I looked at the moon. Everything was
silent, serene, and I became silent and serene. From that moment, I have not
been, I am no more." This is what liberation, freedom means.
The next technique:
AT THE EDGE OF A DEEP WELL LOOK STEADILY INTO ITS DEPTHS UNTIL -- THE
WONDROUSNESS.
The techniques are similar, with a slight difference. AT THE EDGE OF A DEEP
WELL LOOK STEADILY INTO ITS DEPTHS UNTIL -- THE WONDROUSNESS. Look into a
deep well. The well will be reflected in you. Forget thinking completely;
stop thinking completely. Just go on looking into the depth. Now they say
mind has its own depth, like a well. Now in the West, they are developing
depth psychology. They say mind is not just a surface. It is just a
beginning; there are depths -- many depths, hidden depths.
Look into a well without thinking. The depth will be reflected in you, the
well will become just an outer symbol of the inner depth. And go on looking
UNTIL - THE WONDROUSNESS, until you feel wonder-filled.
Do not stop before this moment. Go on looking, go on looking, go on
looking, day after day, month after month. Just go to a well, look deep,
with no thoughts moving in the mind. Just meditate. Just meditate on the
depth: meditate the depth, become one with it. Go on meditating; one day
your thoughts will not be there. Any moment it can happen. Suddenly you will
feel you have the same well within you, the same depth. And then a strange,
very strange feeling will come to you: you will feel wonder-filled.
Chuang Tzu was passing over a bridge with his master, Lao Tsu. Lao Tsu is
reported to have said to Chuang Tzu, "Remain here. Go on looking down from
this bridge to the river until the river stops and the bridge starts
flowing. Then come to me." The river is flowing; the bridge never flows. But
Chuang Tzu was given this meditation - to wait on this bridge. It is said he
made a hut on the bridge and remained there. Months passed... he would just
sit on the bridge, looking down for the moment when the river would stop and
the bridge would flow. Then he would go to the master.
One day it happened: the river stopped and the bridge started flowing. How
can it happen? If thought stops completely, then anything is possible,
because really, it is fixedness of thought which says that the river is
flowing and the bridge is static. This is just relative - just relative!
Einstein says, and physics says, that everything is relative. You are
traveling in a train, a fast train. What happens? The trees flow by, they
run by. And if the train is really smooth and you do not feel that the train
is running, you are just looking through the windows, the trees are moving,
not the train.
Einstein has said that if in space two trains are running, or two
spaceships are running side by side with the same speed, you will not be
able to feel that they are moving. You can feel a moving train because you
see the static things by the side. If there is nothing - for example, if the
trees are also moving in the same direction with the same speed - you will
feel static. Or when a train passes in the opposite direction, your speed is
doubled. You feel your train has become faster.
It has not become faster. It is the same train with the same speed, but a
train going in the opposite direction gives you the feeling of double speed.
If speed is relative, then it is just a fixedness of the mind to think that
the river is flowing and the bridge is static.
Continuously meditating, meditating, meditating, Chuang Tzu came to realize
that everything is relative. The river is flowing because you take the
bridge as static. The bridge is also flowing deep down. Nothing is static in
this world. Atoms are moving, electrons are moving; the bridge is a constant
movement within. Everything is flowing; the bridge is also flowing.
Chuang Tzu must have had a glimpse of the atomic structure of the bridge.
Now they say this wall which looks static is not static. Movement is there,
every electron is running, but the movement is so fast you cannot see it.
That is why you feel it as static.
If this fan goes on with a faster movement, faster and faster, you will not
be able to see its wings, the spaces between them. You will not be able to
see this. And if it moves with the speed of light, you will see simply one
circular disc that is static. Nothing will be moving in it because eyes
cannot catch that fast movement.
So Chuang Tzu must have had a glimpse of the atomic structure of the
bridge. He waited and waited, and the fixed mind dissolved. Then he saw that
the bridge was flowing - and the movement was so fast that the river was
just static in comparison to it. He came running to Lao Tsu and Lao Tsu
said, "Okay! Now do not ask me. The thing has happened to you." What had
happened? No-mind had happened.
In this technique, AT THE EDGE OF A DEEP WELL LOOK STEADILY INTO ITS DEPTH
UNTIL - THE WONDROUSNESS. When you feel wonder-filled, when the mystery
descends upon you, when mind is no more but simply mystery - a milieu of
mystery -- then you will be capable of knowing yourself.
Another technique:
LOOK UPON SOME OBJECT, THEN SLOWLY WITHDRAW YOUR SIGHT FROM IT, THEN SLOWLY
WITHDRAW YOUR THOUGHT FROM IT. THEN.
Look upon some object. Look at a flower, but remember what that LOOK means.
Look! Do not think. I need not repeat it. Always remember that look means:
look, do not think. If you think, it is not a look; then you have
contaminated everything. It must be a pure look, a simple look.
LOOK UPON SOME OBJECT. Look at a flower,- a roseflower. THEN SLOWLY
WITHDRAW YOUR SIGHT FROM IT - very slowly. The flower is there -- first look
at it. Drop thinking; go on looking. When you feel that now there is no
thought, simply the flower is there in your mind, nothing else, now slightly
move your eyes away. By and by the flower recedes, goes out of focus, but
the image will remain with you. The object will have gone out of focus; you
will have turned your look away. The image, the outer flower is no more
there, but it is reflected - reflected in your mirror of consciousness. It
will be there! THEN SLOWLY WITHDRAW YOUR SIGHT FROM IT, THEN SLOWLY WITHDRAW
YOUR THOUGHT FROM IT.
So first, withdraw from the outer object. Then only the inner image remains
- the thought of the roseflower. Now withdraw that thought also. This is
very difficult, the second part, but if the first part is done exactly as it
is said, it will not be so difficult. First withdraw your mind from the
object, your sight. Then close your eyes, and just as you have removed your
eyesight from the object, remove yourself from the image. Withdraw yourself;
become indifferent. Do not look at it inside, just feel that you have gone
away from it. Soon the image will also disappear.
First the object disappears, then the image disappears. And when the image
disappears, Shiva says, THEN. Then you are left alone. In that aloneness one
realizes oneself, one comes to the center, one is thrown to the original
source.
This is a very good meditation -- you can do it. Take any object, but let
the object remain the same every day so that the same image is created
inside and you remove yourself from the same image. Images in the temples
were used for this technique.Now images are there, but the technique is
lost. You go to a temple -- this is the technique to do. Look at the statue
of Mahavir or Buddha or Ram or Krishna or any other. Look at the statue,
concentrate on it; focus the whole mind so that the statue becomes an image
inside. Then close your eyes. Remove your eyes from the statue, then close
them. And then remove the image, wipe it out completely.
Then you are there in your total aloneness, in your total purity, in your
total innocence. Realizing that is freedom, realizing that is truth.
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