VIGYAN BHAIRAV TANTRA VOL1
Soundlessness, soundfulness and total awareness
VIGYAN BHAIRAV TANTRA VOL1
Soundlessness, soundfulness and total awareness
15. INTONE A SOUND, AS AUM, SLOWLY. AS SOUND ENTERS SOUNDFULNESS, SO DO
YOU.
16. IN THE BEGINNING AND GRADUAL REFINEMENT OF THE SOUND OF ANY LETTER,
AWAKE.
17. WHILE LISTENING TO STRINGED INSTRUMENTS, HEAR THEIR COMPOSITE CENTRAL
SOUND; THUS OMNIPRESENCE.
I wonder whether or not you have heard about the concept of anti-matter. A
new concept has entered recently in the world of physics -- the concept of
anti-matter. It has been felt always that nothing can exist in the universe
without its opposite. It is impossible to conceive of anything which exists
alone without its opposite. The diametrically opposite must be there whether
known or not.
The shadow cannot exist without light, life cannot exist without death,
morning cannot exist without night, man cannot exist without woman -- or the
same with anything you can think of.
The diametrically opposite pole is inevitably needed. This was always
proposed in philosophy, but now this is a proposition of physics. And very
absurd notions have developed because of this concept. Time moves from the
past to the future, but now physicists say that if time moves from the past
to the future, there must be somewhere the opposite time process, which
moves from the future to the past; otherwise this time process cannot be --
but it is. The opposite, the diametrically opposite must be there somewhere
-- anti-time. Moving from the future to the past? It looks very absurd. How
can something move from the future to the past?
They also say that matter exists, so anti-matter must be existing
somewhere. What will be the anti-matter? Matter is density. Suppose a stone
is here in my hand. What is that stone? Around it is space and in the space
there is a density of matter. That density is matter. What will be the
anti-matter? They say anti-matter will be just a hole in space. Density is
matter, and there is also a hole in space with nothing in it. A space will
be around it, but it will be just a hole of nothingness. They say
anti-matter must exist to balance matter. Why am I talking on this? Because
these sutras which are to follow are based on this "anti"phenomenon.
Sound exists, but tantra says sound can exist only because of silence;
otherwise sound will be impossible. Silence is anti-sound. So wherever there
is sound, just behind it there is silence. It cannot exist without silence;
it is the other aspect of the same coin. So I utter a word; for example, Aum.
The more I utter it, just side by side, just behind it is the
anti-phenomenon, soundlessness. So if you can use sounds as a technique to
enter soundlessness, you will enter meditation. If you can use a word to go
beyond words, you will move into meditation. Look at it in this way: mind is
the word; meditation is no-mind. Mind is filled with sound and words and
thought. Just by the corner is the other extreme -- no-mind.
Zen masters have called meditation the state of no-mind. What is mind? If
you analyze it, it is a process of thought. Or if you analyze it in terms of
physics, then it is a process of sounds. This sound process is mind, then
just near it the no-mind exists. And you cannot move into the no-mind
without using the mind as the jumping board, because you cannot even
conceive of what no-mind is without understanding what mind is. Mind has to
be used as a jumping board, and from that jumping board you can have a
plunge into the no-mind.
There have been two opposing schools. One school is there -- it is known as
"Sankya." Sankya says mind has not to be used, because if you use mind you
cannot go beyond it. The same is the teaching of J. Krishnamurti; he is a
Sankyaite. You cannot use mind. If you use mind you cannot go beyond it,
because the very use of the mind will strengthen it, will make it more
powerful. When you use it, you will be in its clutches. Using it, you cannot
go beyond it. So don't use mind. That is why Krishnamurti is against all
techniques of meditation: because any technique is bound to use mind as a
base. Mind has to be used if you are going to use a technique. Any technique
is bound to be a sort of conditioning -- or a reconditioning, or an
unconditioning, or whatsoever name you give to it, but it is going to be
with the mind.
Sankya philosophy says that mind cannot be used: just understand this and
take a jump. But yoga says this is impossible. Even this understanding is to
be done by mind. Even with this understanding -- that you cannot use mind,
that no technique will be of help, that every technique will become a
hindrance and whatsoever you do will create a new conditioning -- you will
still be using mind, you will move within mind. This too has to be
understood by mind.
So yoga says there is no way in which mind is not used; mind will have to
be used. It should not be used positively, it should be used negatively. It
should not be used in such a way that it is strengthened, it should be used
in such a way that it is weakened. And techniques are the ways to use the
mind in such a way that you use it to jump beyond it. You use it just to go
beyond it -- as a jumping board.
If mind can be used as a jumping board -- and yoga and tantra believe that
it can -- then something which belongs to mind has to be trained. Sound is
one of the basic things, you can use sound to go into soundlessness.
The third technique on sound:
INTONE A SOUND, AS AUM, SLOWLY. AS SOUND ENTERS SOUNDFULNESS, SO DO YOU.
INTONE A SOUND, AS AUM, SLOWLY. For example, take Aum This is one of the
basic sounds. A-U-M: these three sounds are combined in it. A-U-M are three
basic sounds. All sounds are made of them or derived from them; all sounds
are combinations of these three sounds. So these three are basic. They are
as basic as in physics the electron, neutron and proton are basic. This has
to be deeply understood.
Gurdjieff speaks of "The Law Of The Three". He says existence in the
absolute sense is one. In the absolute sense, in the ultimate sense, there
is only one. But that is absolute, and whatsoever we see is relative.
Whatsoever we see is never absolute; the absolute is always hidden. It
cannot be seen, because the moment we see something, it is divided. It is
divided in three: the seer, the seen, and the relationship. I am seeing you:
I am here, you are there, and between the two there is the relationship of
knowledge, of seeing, of vision, of cognition. The process is divided into
three. The absolute is divided into three; the moment it is known it becomes
three. Unknown, it remains one. Known, it becomes three. The known is
relative; the unknown is absolute.
So even our talk about the absolute is not absolute, because the moment we
say "the absolute," it has become known. Whatsoever we know, even the word
`absolute' is relative. That is why Lao Tsu insists so much that truth
cannot be said. The moment you say it, it has become untrue because it has
become relative. So whatsoever word we use -- the truth, the absolute,
PARA-BRAHMA, Tao -- whatsoever word we use, the moment we use it, it has
become relative and it has become untrue. The one has become divided into
three.
So Gurdjieff says that "The Law Of The Three" is basic for the universe
that we know. And if we go deep we will find, we are bound to find, that
everything will be reduced to three. This is "The Law Of The Three".
Christians have called it the trinity -- God the father, Jesus the son, and
the Holy Ghost. Indians have called it TRIMURTI: the three faces of Brahma,
Vishnu, Mahesh or Shiva. Now physics says that if we move, if we go on
moving through analysis to the very base, then matter will be reduced to
three: the electron, neutron and proton.
Poets have said that if we go deep in search for human aesthetic feeling,
emotion, then there is SATYAM, SHIVAM, SUNDARAM -- the true, the good and
the beautiful. Human feeling is based on these three. Mystics have said that
if we analyze ecstasy, SAMADHI, then there is SAT-CHIT-ANANDA -- existence,
consciousness and bliss.
The whole human consciousness, in whatsoever dimension it works, comes to
"The Law Of The Three". `Aum' is a symbol of The "Law Of The Three". A-U-M:
these three are basic sounds. The atomic sounds, you can call them. These
three sounds have been combined in Aum, so Aum is just near the absolute,
just behind it is the absolute, the unknown. And Aum is the last station as
far as sounds are concerned. If you move beyond Aum, you move beyond sound;
then there is no sound. A-U-M: these three are the last, they are the
boundary of existence. Beyond these three you move into the unknown, into
the absolute.
Physicists say that now we have come to the electron, it seems we have come
to the limit, to the very limit, because the electron cannot be said to be
matter. Electrons are not visible; they have no material property. And they
cannot be called non-matter either because all matter consists of them, is
constituted of them. If they are neither matter nor non-matter, what to call
them? No one has seen electrons, they are just inferred; it is
mathematically assumed that they are there. Their effects are known, but
they have not been seen. Now we cannot move beyond them. The "Law Of The
Three" is the limit, and if you move beyond "The Law Of The Three" you move
into the unknown. Nothing can be said then. Even about electrons very little
can be said.
Aum is the limit as far as sound is concerned, you cannot move beyond. That
is why Aum has been used so much, in India, and all over the world. The
Christian-Mohammedan 'Amen' is nothing but Aum in a different form; the same
basic notes are there. The English words 'omnipresent', 'omnipotent',
'omniscient' contain it: the prefix 'omni' is a derivation of Aum. So
'omnipresent' refers to that which is present in the whole of the Aum, in
the whole of existence. 'Omnipotent' means that which is absolutely potent.
'Omniscient' means that which has seen the Aum, the whole, "The Law Of The
Three". The whole universe comes under it.
Christians, Mohammedans, have been using after their prayers 'Amen'. But
Hindus have made a complete science out of it -- the science of sound and
the science of how to transcend sound. And if mind is sound, then no-mind
must be soundlessness, or -- and both mean the same -- soundfulness.
This has to be understood. The absolute can be described in either of two
ways -- negative or positive. The relative has to be described in both the
ways -- negative and positive: it is a duality. When you try to express the
absolute, you can use either positive terms or negative terms, because human
languages have two types of terms -- negative and positive. When you are
going to describe the absolute, the indescribable, you have to use some
terms symbolically. So it depends on the mind.
For example, Buddha liked to use negative terms. He would say
soundlessness; he would never say soundfulness. 'Soundfulness' is a positive
term. Buddha would say soundlessness, but tantra uses positive terms. The
whole thinking of tantra is positive. That is why the term used here is 'soundfulness':
ENTER SOUNDFULNESS. Buddha describes his absolute in negative terms: SHUNYA,
nothingness. The Upanishads describe the same absolute as the BRAHMAN --
absoluteness. Buddha will use nothingness and the Upanishads will use
absoluteness, but both mean the same thing.
When words lose meaning you can use either the negative or the positive,
because all words are either negative or positive; you just have to choose
one. You can say for a liberated soul that he has become the whole. This is
a positive way of saying it. Or you can say he is no more -- he has become
nothingness. This is a negative way of saying it.
For example, if a small drop of water meets the ocean, you can say that the
drop has become nothingness, the drop has lost its individuality, the drop
is no more. This is a Buddhist way of saying things. It is good, it is right
as far as it goes, because no word goes very far. So as far as it goes, it
is good. The drop is no more" that is what is meant by NIRVANA. The drop has
become non-being, it is not. Or you can use Upanishadic terms. The
Upanishads will say that the drop has become the ocean. They are also right,
because when the boundaries are broken, the drop has become the ocean.
So these are simply attitudes. Buddha likes negative terms, because the
moment you say anything positive it becomes limited, it looks limited. When
you say that the drop has become the ocean, Buddha will say that the ocean
is also finite. The drop remains the drop; it has become a little bigger,
that is all. Howsoever bigger makes no difference. Buddha will say that it
has become a little bigger, but it remains. The finite has not become
infinite. The finite remains finite, so what is the difference? A small drop
and a big drop... for Buddha, that is the only difference between 'ocean'
and 'drop' -- and it is right, mathematically it is so.
So Buddha says that if the drop has become the ocean, then nothing has
happened. If you have become a god, then nothing has happened, you have only
become a bigger man. If you have become the BRAHMAN nothing has happened,
you are still finite. So Buddha says that you have to become nothing, you
have to become SHUNYA -- empty of all boundaries and attributes, empty of
everything that you can conceive of, just emptiness. But Upanishadic
thinkers will say that even if you are empty YOU ARE. If you have become
emptiness YOU are still there, because emptiness exists, emptiness is.
Nothingness is also a way of being, a way of existence. So they say, why
belabor the point and why unnecessarily use negative terms? It is good to be
positive.
It is your choice, but tantra almost always uses positive terms. The very
philosophy of tantra is positive. It says, do not allow no, do not allow the
negation. Tantrics are the greatest of yea-sayers. They have said yes to
everything, so they use positive terms. The sutra says, INTONE A SOUND, AS
AUM, SLOWLY. AS SOUND ENTERS SOUNDFULNESS, SO DO YOU...
INTONE A SOUND, AS AUM, SLOWLY. The intoning of a sound is a very subtle
science. First you have to intone it loudly, outwardly; then others can hear
it. And it is good to start loudly. Why? Because you can also hear it
clearly when you intone it loudly; because whatsoever you say it is to
others, and this has become a habit. Whenever you are talking you are
talking to others, and you hear yourself talk only when you are talking to
others. So start from the natural habit.
Intone the sound Aum, then by and by, feel attunement with the sound. When
you intone the sound Aum, be filled with it, forget everything else. Become
the Aum, become the sound. And it is very easy to become the sound, because
sound can vibrate through your body, through your mind, through your whole
nervous system. Feel the reverberation of Aum. Intone it, and feel it as if
your whole body is being filled with it, every cell is vibrating with it.
Intoning is also "in-tuning." Tune yourself with the sound, become the
sound. And then, as you feel a deep harmony between you and the sound, and
you develop a deep affection for it -- and the sound is so beautiful and so
musical: Aum -- then the more you intone it, the more you will feel yourself
filled with a subtle sweetness. There are sounds which are bitter, there are
sounds which are very hard. Aum is a very sweet sound, the purest. Intone it
and be filled with it.
And when you begin to feel harmonious with it, you can drop intoning
loudly. Then close your lips and intone it inwardly, but inwardly also first
try it loudly. Intone inwardly, but loudly, so that the sound spreads all
over your body, touches every part, every cell of your body. You will feel
vitalized by it, you will feel rejuvenated, you will feel a new life
entering you -- because your body is a musical instrument. It needs harmony,
and when the harmony is disturbed you are disturbed.
ENERGY ENHANCEMENT
THE CORE ENERGY TECHNIQUES !!
ENERGY
ENHANCEMENT, !!! ULTIMATE !!!!!! ANCIENT !!! !!! EFFECTIVE !!!!!
SUCCESSFUL !!!
1. Get into Intense alignment with Your Own Kundalini Energy and Immediate
Access to the Meditative State.
2. Remove your Energy Blockages with The Circulation of the Energies, the
Kundalini Kriyas, Ancient Taoist Energy Circulations which have worked
effectively for 5000 years to help all towards ENLIGHTENMENT.
3. The Grounding of all your Negative Energies through Alchemical VITRIOL -
Become Incredibly POSITIVE and ENERGETIC!!
4. Alignment with Your Higher Self - INCREASE YOUR IQ, INCREASE YOUR LUCK,
ACCESS YOUR HIGHEST ENERGIES!! ACHIEVE WHAT YOU WERE PUT ON THIS PLANET TO DO.
5. Learn how to USE and Increase the LOVE of Your Heart Center to ZAP YOUR
NEGATIVE EMOTIONS AND DEVELOP PSYCHIC POWERS TO HEAL YOURSELF AND OTHERS.
6. Overcome ENERGY VAMPIRES - MASTER ENERGY PROTECTION AND MAINTAIN YOUR HIGH
ENERGIES!!
7. EXPERIENCE INCREDIBLE RELATIONSHIPS WITH ENERGY ENHANCEMENT - THE CORE ENERGY
TECHNIQUES
8. ENERGY ENHANCEMENT Techniques are the source of all Successful spiritual
training courses over the last 5000 years. Become a Jedi Master, a Gandalf, a
Transmitter of the FORCE a Bringer of the Light!!
GET MORE ENERGY!!!
ENERGY ENHANCEMENT -
!!! ULTIMATE !!!
!!! ANCIENT !!!
!!! EFFECTIVE !!!
!!! SUCCESSFUL !!!
Goto and SIGNUP NOW!!
http://www.energyenhancement.org/HomeStudyMeditationCourse.htm
That is why when you hear music you feel good. Why do you feel good? What
is music, but just some harmonious sounds? Why do you feel such a well-being
when there is music around you? And when there is chaos, noise, why do you
feel so disturbed? You yourself are deeply musical. You are an instrument,
and that instrument re-echoes things.
Intone Aum inside, and you will feel that your whole body dances with it.
You will feel that your whole body is undergoing a cleansing bath; every
pore is being cleansed. But as you feel it more intensely, and as it
penetrates you more, go on becoming more and more slow, because the slower
the sound, the deeper it can go. It is just like homeopathy. The smaller the
dose, the deeper it penetrates -- because if you want to go deeper, you have
to go more subtly, more subtly, more subtly...
Crude, coarse sounds cannot enter your heart. They can enter your ears, but
they cannot enter your heart. The passage is very narrow, and the heart is
so delicate that only very slow, very rhythmic, very atomic sounds are
allowed to enter it. And unless a sound enters your heart, the mantra is not
complete. The mantra is complete only when the sound enters your heart --
the deepest, most central core of your being. Then go on being more slow,
more slow, more slow.
And there are also other reasons for making these sounds slower and more
subtle: the more subtle a sound is, the more intense an awareness you will
need to feel it inside. The more coarse the sound, the less need there is of
any awareness. A coarse sound will hit you, you will become aware of it; but
then it is violent.
If a sound is musical, harmonious, subtle, then you will have to listen to
it inside and you will have to be very alert to listen to it. If you are not
alert, you will go to sleep and miss the whole point. That is the problem
with a mantra, with any chanting, with any use of sound: it can create
sleep. It is a subtle tranquilizer. If you continuously repeat any sound
without being alert about it, you will fall asleep, because then the
repetition becomes mechanical. "Aum, Aum, Aum..." becomes mechanical, and
then repetition creates boredom.
Boredom is a basic necessity for sleep. You cannot get to sleep unless you
are bored. If you are excited, you cannot get to sleep. That is why the
modern man is becoming incapable of going to sleep. What is the reason?
There is so much excitement. It was never like this before.
In the old, past world life was a deep boredom, a repetitious boredom. If
you go to a village hidden somewhere in the hills, there life is a boredom.
It may not look to you like a boredom because you have not lived there, and
on a holiday you may feel very much excited. But that excitement is because
of Bombay, not because of those hills. Those hills are completely boring.
Those who are living there are bored and asleep. There is only the same
thing, the same routine with no excitement, with no change, and nothing ever
happens. There is no news. Things go on as they have always, they go on
repeating in a circular way. As seasons repeat, as nature repeats, as day
and night move in a circle, everything moves in a village, in an old
village, in a circle. That is why villagers can fall to sleep so easily:
everything is just boring.
Modern life has become so exciting -- nothing repeats. Everything goes on
becoming new, changing. Life has become unpredictable, and you are so
excited you cannot fall asleep. Every day you can see a new film, every day
you can hear a new speech, every day you can read a new book, every day
something new is possible.
This constant excitement continues. When you go to your bed, the excitement
is there. The mind wants to be awake; it seems futile to fall asleep. There
are thinkers who are saying that this is pure wastage -- if you live for
sixty years, twenty years are wasted in sleep. Sheer wastage! Life is so
much excitement, why waste any of it? But in the old world, in the old days,
life was not an excitement. It was a circular movement of the same
repetition. If anything excites you, it means it is new.
If you repeat a particular sound, it creates a circle within you. It
creates boredom; it creates sleep. That is why Mahesh Yogi's transcendental
meditation is known in the West as a non-medical tranquilizer. It is because
it is a simple repetition of a mantra. But if your mantra becomes just a
repetition without an alert YOU inside, an alert YOU constantly listening to
you, listening to the sound, it may help sleep, but it cannot help anything
else. As far as it goes, it is good. If you are suffering from insomnia,
transcendental meditation is good.
Otherwise, it helps -- but not unless you use the mantra with an alert
inner ear. Then you have to do two things: go on reducing the pitch of the
mantra, reducing the sound, making it more slow and more subtle, and at the
same time simultaneously go on becoming more alert, more alert. As the sound
becomes subtle, become more alert; otherwise, you will miss the whole point.
So two things have to be done: sound has to be slowed down, and you have to
become more alert. The more sound becomes subtle, the more alert you are. To
make you more alert the sound has to be made more subtle, and a point comes
when sound enters soundlessness, or soundfulness, and you enter total
awareness. When the sound enters soundlessness or soundfulness, by that time
your alertness must have touched the peak. When the sound reaches the
valley, when it goes to the down-most, deepest center in the valley, your
alertness has gone to the very peak, to the Everest. And there, sound
dissolves into soundfulness or soundlessness, and you dissolve into total
awareness.
This is the method: INTONE A SOUND, AS AUM, SLOWLY. AS SOUND ENTERS
SOUNDFULNESS, SO DO YOU. And wait for the moment when the sound has become
so subtle, so atomic, that now, any moment, it will take a jump from the
world of the laws, the world of the three, and it will enter the world of
the one, the absolute. Wait! This is one of the most beautiful experiences
possible to man -- when sound dissolves. Then suddenly you cannot find where
the sound has gone.
You were hearing it subtly, deep down: "Aum, Aum, Aum..." and then it is no
more there. You have entered the world of the one. The world of the three is
no more. This, tantra says, is soundfulness; Buddha says soundlessness.
This is a way -- one of the most used, one of the most helpful. Mantra
became so important because of this. Because sound is already there and your
mind is so filled with it, you can use it as a jumping board. But there are
difficulties, and the first difficulty is sleep. Whosoever uses a mantra
must be aware of this difficulty. That is the hindrance -- sleep. You are
bound to fall into sleep because it is so repetitious, it is so harmonious,
it is so boring -- you will fall victim. And do not think that your sleep is
your meditation. Sleep is not meditation.
Sleep is good in itself, but beware. If you are using the mantra for sleep,
then it is okay. But if you are using the mantra for spiritual awakening,
then beware of sleep. For those who use a mantra, sleep is the enemy -- and
it so easily happens. And it is so beautiful, because it is a different type
of a sleep: remember that too. When it comes from a mantra, this is not
ordinary sleep. This is a different kind of sleep.
The Greeks have called it HYPNOS, and from hypnos the word hypnotism has
been derived. In yoga, they call it YOGA TANDRA -- a particular sleep which
happens to the yogi and not to the ordinary man. It is hypnos -- an induced
sleep, not an ordinary sleep. And the difference is very basic, so try to
understand it -- because if you try a mantra, any sound, this is going to be
your problem. The greatest problem to face is sleep.
Hypnosis uses the same technique -- creating boredom. The hypnotist goes on
repeating a certain word or certain sentences. He is continuously repeating,
and you become bored. Or he gives you a light to concentrate on. Seeing a
light continuously, you get bored.
In many temples, churches, people are fast asleep. Listening to scriptures,
they fall asleep. They have heard those scriptures so many times, it has
become a boredom. There is no excitement, they already know the story.
If you go on seeing the same film again and again, you will be fast asleep:
no excitement for the mind, no challenge, and there is nothing to see. You
have heard the RAMAYANA so many times, you can be asleep and without any
difficulty you can go on hearing in your sleep. And you will never feel that
you were asleep because you will never miss anything in the story: you know
it already.
Preachers' voices are very deeply sleep- inducing, monotonous. You can talk
monotonously, in the same pitch, then sleep happens. Many psychologists
advise their patients with insomnia to go and hear a religious talk, that
gives sleep easily. Whenever you are bored, you will fall asleep, but that
sleep is hypnosis, that sleep is yoga tandra. And what is the difference?
That is not natural. It is unnatural, and with particular attributes.
One, when you fall asleep through a mantra or through hypnosis, you can
create any illusion easily and the illusion will be as real as possible. In
ordinary sleep you can create dreams, but the moment you are awake you will
know that they were dreams. In hypnosis, in yoga tandra, you can create
visions, and when you will be out of it you will not be able to say that
they were dreams. You will say that they were more real than the life around
you. That is one of the basic differences.
You can create any illusion. So if a Christian falls into hypnosis, he will
see Christ. If a Hindu falls, he will see Krishna playing on his flute. It
is beautiful! And the quality of hypnosis is that you will believe that this
is real. That is the danger, and no one can convince you that this is
unreal. The feeling is such that you KNOW this is real. You can say that the
whole life is unreal, MAYA, illusion, but you cannot say that whatsoever you
have seen in hypnosis, in yoga tandra, is unreal. It is so alive, so
colorful, so attractive and magnetizing.
That is why if someone says something to you while you are hypnotized, you
will believe him absolutely. There can be no doubt; you cannot doubt him.
You may have seen some hypnotic sessions. Whatsoever the hypnotist says, the
hypnotized person believes and starts acting out. If he says to a man, "You
are a woman. Now walk on the stage," the man will walk like a woman. He
cannot walk like a man because hypnosis is deep trust; it is faith. There is
no conscious mind to think, no reasoning mind to argue. You are simply the
heart, you simply believe. There is no way not to believe, you cannot
question. The questioning mind is asleep -- that is the difference.
In your ordinary sleep, the questioning mind is present, it is not asleep.
In hypnosis your questioning mind is asleep, and you are not asleep. That is
why you can hear the hypnotist say anything to you and you will follow his
instructions. In ordinary sleep you cannot hear, but your reasoning is not
asleep. So if something happens which can be fatal to you, your sleep will
be broken by your reason.
A mother is sleeping with her child. She may not hear anything else, but if
the child gives even a very small sound, a small signal, she will be awake.
If a child feels a little uneasy, she will be awake. The reasoning mind is
alert. You are asleep, but your reasoning mind is alert. So even sometimes
in dreams, you can feel that they are dreams. Of course, the moment you feel
this your dream will be broken. You can feel that it is absurd, but the
moment you feel it the dream will be broken. Your mind is alert, a part is
constantly watching.
But in hypnosis, or in yoga tandra, the watcher is asleep. That is the
problem with all those who want to use sound to go into soundlessness or
soundfulness, to go beyond. They must be aware that the mantra should not
become an auto-hypnotic technique. It must not create auto-hypnosis.
So what can you do? You can do only one thing: while you are using your
mantra, while you are intoning your mantra, do not simply intone it. At the
same time be alert and listen to it also. Intone it and listen to it both.
Otherwise, if you are not listening consciously, it will become your lullaby
and you will fall into deep sleep. That sleep will be very good -- you will
feel refreshed after it, alive; you will feel a certain well-being -- but
this is not the point.
The fourth technique on sound:
IN THE BEGINNING AND GRADUAL REFINEMENT OF THE SOUND OF ANY LETTER, AWAKE.
Sometimes teachers have used this technique very much. They have their
ingenious ways. For example, if you enter a Zen master's hut, he may
suddenly give a scream. You will become startled, but if you know why he is
doing this you know he is doing it just to make you awake. Any sudden thing
makes you awake. Any sudden sound can make you awake.
Suddenness breaks your sleep, and ordinarily we are asleep. Unless
something goes wrong, we are not out of sleep, we go on doing things
sleepily. That is why we never feel the sleep. You go to your office, you
drive the car, you come back to your home, you love your children, you talk
to your wife, so you think you are not sleepy at all. How can you do all of
these things in a sleep? You think that isn't possible, but do you know
anything about sleepwalkers -- about those who walk in their sleep? Their
eyes are open, and they are asleep, and they can do many things. But they
will not remember in the morning that they have done them.
They may go to the police station and report that something is wrong, that
someone came into their house at night and was creating mischief, and they
themselves have been found to be responsible. But in the night, in their
sleep, they walk and do certain things, then they come back into their beds
and continue their sleep, and in the morning they cannot remember what has
happened. They can open doors, they can use keys, they can do many things.
Their eyes are open, and they are asleep.
In a deeper sense, we are all sleepwalkers. You can go to your office, you
can come to your home, you can do certain things: you will repeat the same
things you have always repeated. You will tell your wife, "I love you," and
you will not mean anything by it. The words will be just mechanical. You are
not even aware that you are telling your wife, "I love you." You are simply
doing things as if you are fast asleep. This whole world is a world of
sleepwalkers for a person who has become awakened. A Buddha feels that way,
a Gurdjieff feels that way -- that everyone is fast asleep and still doing
things.
Gurdjieff used to say that whatsoever is happening in this world is
absolutely what can be expected -- wars, fights, riots, murder, suicide.
Someone asked Gurdjieff, "Can something be done to stop wars?" He said,
"Nothing can be done -- because those who are fighting, they are fast
asleep, and those who are pacifists, they are fast asleep. And everyone is
going on in a sleep. These happenings are natural, inevitable. Unless man is
awake, nothing can be changed, because these are all just by-products of his
sleep. He will fight; he cannot be stopped from fighting. Only the causes
can be changed."
Once he was fighting for Christianity, for Islam, for this and that. Now he
is not fighting for Christianity, now he is fighting for communism, for
democracy. Causes will change, excuses will change, and the fight will
continue, because man is asleep and you cannot expect anything else.
This sleepiness can be broken. You have to use certain techniques. This
technique says, IN THE BEGINNING AND GRADUAL REFINEMENT OF THE SOUND OF ANY
LETTER, AWAKE. Try with any sound, with any letter -- Aum, for example. In
the beginning, when you have not yet created the sound, AWAKE. Or when the
sound moves into soundlessness, then awake.
How can you do it? Go to a temple. A bell is there or a gong. Take the bell
in your hand and wait. First become totally alert. The sound is going to be
there and you are not to miss the beginning. First become totally alert, as
if your life depends on this, as if someone is going to kill you this very
moment, and you will be awake. Be alert -- as if this is going to be your
death. And if there is thought, wait, because thought is sleepiness. With
thought you cannot be alert. When you are alert, there is no thought. So
wait. When you feel that now the mind is without thought, that there is no
cloud and you are alert, then move with the sound.
Look when the sound is not there, then close your eyes. Then look when the
sound is created, struck; then move with the sound. The sound will become
slower and slower, subtler and subtler and subtler, and then it will not be
there. Then go on with the sound. Be aware, alert. Move with the sound to
the very end. See both the poles of the sound, both the beginning and the
end.
Try it with some outer sound like a gong or a bell or anything, then close
your eyes. Utter any sound inside -- Aum or anything -- and then do the same
experiment with it. It is difficult; that is why we do it outwardly first.
When you can do it outwardly, then you will be able to do it inwardly. Then
do it. Wait for the moment when the mind is vacant, then create the sound
inside. Feel it, move with it, go with it, until it disappears completely.
Until you can do this... it will take time. A few months will be needed, at
least three months. In these three months, you will become more and more
alert. The pre-sound state and the after-sound state have to be watched.
Nothing is to be missed. Once you become so alert that you can watch the
beginning and the end of a sound, through this process you will have become
a totally different person.
Sometimes this looks very absurd. Such simple techniques, how can they
change you? Everyone is so disturbed, in anguish, and these methods seem so
simple. They seem like tricks. If you go to Krishnamurti and tell him that
this is the method, he will say, "This is a mental trick. Do not be tricked
by it. Forget it, throw it!"
It looks so. Obviously, it looks like a trick. How can you be transformed
through such simple things? But you do not know -- they are not simple. When
you do them, then you know that they are very arduous. If you just hear me
telling about them, they are simple. If I tell you, "This is poison and if
you take one drop of it you will die," if you do not know anything about
poison you will say, "What are you talking about? Just a drop of this
liquid, and a person like me who is healthy, strong, will die?" If you do
not know anything about poison, then only can you say this. If you know
something about it, you cannot say this.
This seems to be very simple: intoning a sound and then becoming aware in
the beginning and in the end. But awareness is very difficult, and when you
try it then you will know that it is not child's play. You are not aware --
and when you try it, for the first time you will know that you have been
asleep your whole life. Right now you think you are already aware. Try this.
With any small thing, try this.
Tell yourself that "I will be awake, alert, for ten breaths," and then
count the breaths. "For ten breaths only," tell yourself, "I will remain
alert. And I will count from one to ten, the incoming breath, the outgoing,
the incoming, the outgoing. I will remain alert."
You will miss. Two or three, and you will have moved somewhere else. Then
suddenly you will become aware that "I have missed. I am not counting the
breaths." Or you can count, but when you have counted to ten you will become
aware that "I was counting in my sleep. I was not alert."
Alertness is one of the most difficult things. Do not think that the
methods are simple. Whatsoever the technique, alertness is the thing to be
attained. All else is just a help.
And you can devise your own methods. But remember only one thing: alertness
must be there. You can do anything in sleep; then there is no problem. The
problem arises only when it is a condition to do it alertly.
The fifth sound technique:
WHILE LISTENING TO STRINGED INSTRUMENTS, HEAR THEIR COMPOSITE CENTRAL
SOUND; THUS OMNIPRESENCE.
The same! You are hearing an instrument -- a sitar, or anything. Many notes
are there. Be alert and listen to the central core, the backbone of it
around which all the notes are flowing, the deepest current which holds all
the notes together -- that which is central, just like your backbone. The
whole body is held by the backbone. Listening to the music, be alert,
penetrate the music, and find the backbone of it -- the central thing which
goes on flowing, holding everything together. Notes come and go and
disappear, but the central core flows on. Become aware of it.
Basically, originally, music was used for meditation; particularly Indian
music developed as a method of meditation, Indian dancing developed as a
method of meditation. For the doer it was a deep meditation, and for the
audience also it was a deep meditation. A dancer or a musician can be a
technician. If there is no meditation in it, he is a technician. He can be a
great technician, but then the soul is not there, only the body. The soul
comes only when the musician is a deep meditator.
And music is just the outward thing. While playing on his sitar, one is not
only playing on his sitar, he is also playing on his alertness inside. The
sitar goes on outwardly and his intense awareness moves inside. The music
flows outwardly, but he is alert, constantly aware of the innermost core of
it. And that gives samadhi. That becomes ecstasy. That becomes the highest
peak.
It is said that when the musician has really become the musician, he will
break his instrument -- because it is of no use. If he still needs his
instrument, he is not a real musician yet. He is just learning. If you can
play with music, with meditation, sooner or later the inner music will
become more important, and the outer will become not only less important:
ultimately it will become a disturbance. If your consciousness moves inside
and can find the inner music, then the outer music will be a disturbance.
You will throw the sitar, you will throw the instrument away from you,
because now you have found the inner instrument. But it cannot be found
without the outer; with the outer you can become alert more easily. Once you
have become alert, leave the outer and move inwards. And for the listener
also, the same!
But what are you doing when you listen to music? You are not meditating. On
the contrary, you are using music as something like alcohol. You are using
it to be relaxed, you are using it for self-forgetfulness. This is the
misfortune, the misery: the techniques which were developed for awareness
are being used for sleep. And this is how man goes on doing mischief with
himself.
If something is given to you which can make you awake, you will use it to
make yourself more sleepy. That is why for millennia teachings were kept
secret -- because it was thought to be useless to give techniques to a
sleepy man. He will use them for sleep; he cannot do otherwise. So
techniques were given only to particular disciples who were ready to shake
their sleep, who were ready to be shattered out of their sleepiness.
Ouspensky dedicates one book to George Gurdjieff as "the man who disturbed
my sleep." Such people ARE disturbers. Persons like Gurdjieff or Buddha or
Jesus, they are disturbers. That is why we take revenge upon them. Whosoever
disturbs our sleep, we will crucify him. He doesn't look good to us. We may
have been dreaming beautiful dreams and he comes and disturbs our sleep. We
want to kill him. The dream was so beautiful.
The dream may be beautiful and I may not be beautiful, but one thing is
certain: it is a dream, and futile, useless! And if it is beautiful, then it
is more dangerous because it can attract you more, it can become a drug.
We have been using music as a drug, dancing as a drug. And if you want to
use music and dancing as drugs, then they will become not only drugs for
your sleep, they will become drugs for sexuality also. So remember this
point: sexuality and sleep go together. The more sleepy the person, the more
sexual; the more awake, the less sexual. Sex is basically rooted in sleep.
When you awake you will be more loving, the whole energy of sex will have
been transformed to love.
This sutra says: WHILE LISTENING TO STRINGED INSTRUMENTS, HEAR THEIR
COMPOSITE CENTRAL SOUND -- their complete central sound -- THUS
OMNIPRESENCE. And then you will know what is to be known, or what is worth
knowing. You will become omnipresent With the music, finding the composite
central core, you will become awake, and with that awakening you will be
everywhere.
Right now, you are somewhere -- a point which we call the ego. If you can
become awake, this point will disappear. You will not be anywhere then, you
will be EVERYWHERE -- as if you have become the all. You will have become
the ocean, you will have become the infinite.
The finiteness is with the mind.
The infiniteness enters with meditation.
ENERGY ENHANCEMENT
THE CORE ENERGY TECHNIQUES !!
|
CLICK BELOW TO GO TO
Take your time, this site has much new wonderful information. |
|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
|
ENERGY ENHANCEMENT OSHO MEDITATION ARTICLES INTRODUCTION TESTIMONIALS EE DIRECTORS EE FAQS EE LEVEL1 EE LEVEL2 EE LEVEL3 EE LEVEL4 EE DVD VIDEO COURSE EE ONLINE COURSE COURSE IN ARGENTINA COURSE IN SPAIN COURSE IN PERU + IGUAZU EE COURSES INDIA TOUR EE COURSES TAJ MAHAL EE YOGA TEACHER TRAINING TALKS BY SATCHIDANAND EE E BOOK EE REIKI EE TEACHER TRAINING |