VIGYAN BHAIRAV TANTRA VOL1
Techniques to put you at ease
VIGYAN BHAIRAV TANTRA VOL1
Techniques to put you at ease
10. WHILE BEING CARESSED, SWEET PRINCESS, ENTER THE CARESS AS EVERLASTING
LIFE.
11. STOP THE DOORS OF THE SENSES WHEN FEELING THE CREEPING OF AN ANT. THEN.
12. WHEN ON A BED OR A SEAT, LET YOURSELF BECOME WEIGHTLESS, BEYOND MIND.
Man has a center, but he lives off of it -- off the center. That creates an
inner tension, a constant turmoil, anguish. You are not where you should be;
you are not at your right balance. You are off balance, and this being off
balance, off center, is the base of all mental tensions. If it becomes too
much, you go mad. A madman is one who has gone out of himself completely.
The enlightened man is just the reverse of the madman. He is centered in
himself.
You are in between. You have not gone completely out of yourself, and you
are not at your center either. You just move in the gap. Sometimes you move
very, very far away, so you have moments when you are temporarily mad. In
anger, in sex, in anything in which you have moved too far away from
yourself, you are temporarily mad. Then there is no difference between you
and the madman. The difference is only that he is permanently there and you
are temporarily there. You will come back.
When you are in anger it is madness, but it is not permanent. Qualitatively
there is no difference; quantitatively there is a difference. The quality is
the same, so sometimes you touch madness and sometimes, when you are
relaxed, totally at ease, you touch your center also. Those are the blissful
moments. They happen. Then you are just like a Buddha or like a Krishna, but
only temporarily, momentarily. You will not stay there. Really, the moment
you realize that you are blissful you have moved. It is so momentary that by
the time you have recognized the bliss it is finished.
We go on moving between these two, but this movement is dangerous. This
movement is dangerous because then you cannot create a self-image, a fixed
self-image. You do not know who you are. If you constantly move from madness
to being centered in yourself, if this movement is constant, you cannot have
a solid image of yourself. You will have a liquid image. Then you do not
know who you are. It is very difficult. That is why you even become afraid
if you are expecting blissful moments, so you try to fix yourself somewhere
in between.
This is what we mean by a normal human being: he never touches his madness
in anger and he never touches that total freedom, that ecstasy, either. He
never moves from a solid image. The normal man is really a dead man, living
between these two points. That is why all those who are exceptional -- great
artists, painters, poets -- they are not normal. They are very liquid.
Sometimes they touch the center, sometimes they go mad. They move fast
between these two. Of course, their anguish is great, their tension is much.
They have to live between two worlds, constantly changing themselves. That
is why they feel that they have no identity. They feel, in the words of
Colin Wilson, that they are outsiders. In your world of normality, they are
outsiders.
It will be helpful to define these four types. First is the normal man who
has a fixed, solid identity, who knows who he is -- a doctor, an engineer, a
professor, a saint -- who knows who he is and never moves from there. He
constantly clings to the identity, to the image.
Second are those who have liquid images -- poets, artists, painters,
singers. They do not know who they are. Sometimes they become just normal,
sometimes they go mad, sometimes they touch the ecstasy that a buddha
touches.
Third are those who are permanently mad. They have gone outside themselves;
they never come back into their home. They do not even remember that they
have a home.
And fourth are those who have reached their home... Buddha, Christ,
Krishna.
This fourth category -- those who have reached their home -- is totally
relaxed. In their consciousness there is no tension, no effort, no desire.
In one word, there is no becoming. They do not want to become anything. They
are, they have been. No becoming! And they are at ease with their being.
Whatsoever they are, they are at ease with it. They do not want to change
it, do not want to go anywhere. They have no future. This very moment is
eternity for them... no longing, no desire. That does not mean that a buddha
will not eat or a buddha will not sleep. He will eat, he will sleep, but
these are not desires. A buddha will not project these desires: he will not
eat tomorrow, he will eat today.
Remember this. You go on eating in the tomorrow, you go on eating in the
future; you go on eating in the past, in the yesterday. It rarely happens
that you eat today. While you are eating today, your mind will be moving
somewhere else. While you will be trying to go to sleep, you will start
eating tomorrow, or else the memory of the past will come.
A buddha eats today. This very moment he lives. He does not project his
life into the future; there is no future for him. Whenever future comes, it
comes as the present. It is always today, it is always now. So a buddha
eats, but he never eats in the mind -- remember this. There is no cerebral
eating. You go on eating in the mind. It is absurd because the mind is not
meant for eating. All your centers are confused; your entire body-mind
arrangement is mixed up, it is mad.
A buddha eats, but he never thinks of eating. And that applies to
everything. So a buddha is as ordinary as you while he is eating. Do not
think that a buddha is not going to eat, or that when the hot sun is there
he is not going to perspire, or when cold winds come he will not feel cold.
He will feel it, but he will feel always in the present, never in the
future. There is no becoming. If there is no becoming there is no tension.
Understand this very clearly. If there is no becoming, how can there be any
tension? Tension means you want to be something else which you are not.
You are A and you want to be B; you are poor and you want to be a rich man;
you are ugly and you want to be beautiful; or you are stupid and you want to
be a wise man. Whatsoever the wanting, whatsoever the desire, the form is
always this: A wants to become B. Whatsoever you are, you are not content
with it. For contentment something else is needed -- that is the constant
structure of a mind that is desiring. When you get it, again the mind will
say that "This is not enough, something else is needed."
The mind always moves on and on. Whatsoever you get becomes useless. The
moment you get it, it is useless. This is desire. Buddha has called it
TRISHNA: this is becoming.
You move from one life to another, from one world to another, and this goes
on. It can continue ad infinitum. There is no end to it, there is no end to
desire, desiring. But if there is no becoming, if you accept totally
whatsoever you are -- ugly or beautiful, wise or stupid, rich or poor --
whatsoever you are, if you accept it in its totality, becoming ceases. Then
there is no tension; then the tension cannot exist. Then there is no
anguish. You are at ease, you are not worried. This non-becoming mind is a
mind that is centered in the self.
On quite the opposite pole is the madman. He has no being, he is only a
becoming. He has forgotten what he is. The A is forgotten completely and he
is trying to be B. He no longer knows who he is; he only knows his desired
goal. He doesn't live here and now, he lives somewhere else. That is why he
looks crazy to us, mad, because you live in this world and he lives in the
world of his dreams. He is not part of your world, he is living somewhere
else. He has completely forgotten his reality here and now. And with himself
he has forgotten the world around him, which is real. He lives in an unreal
world -- for him, that is the only reality.
A buddha lives this very moment in the being and the madman is just the
opposite. He never lives in the here and now, in the being, but always in
the becoming -- somewhere on the horizon. These are the two polar opposites.
So remember, the madman is not against you, he is against the buddha. And
remember also, the buddha is not against you, he is against the madman. You
are in between. You are both, mixed; you have madnesses, you have moments of
enlightenment, but both are mixed.
Sometimes a glimpse into the center suddenly happens, if you are relaxed.
There are moments when you are relaxed. You are in love: for a few moments,
for a single moment, your lover, your beloved is with you. It has been a
long desire, a long effort, and at last your beloved is with you. For a
moment the mind goes off. There has been a long effort to be with the
beloved. The mind has been hankering and hankering and hankering, and the
mind has always been thinking, thinking about the beloved. Now the beloved
is there and suddenly the mind cannot think. The old process cannot be
continued. You were asking for the beloved; now the beloved is there, so the
mind simply stops.
In that moment when the beloved is there, there is no desire. You are
relaxed; suddenly you are thrown back to yourself. Unless a lover can throw
you to yourself it is not love. Unless you become yourself in the presence
of the beloved, it is not love. Unless mind completely ceases to function in
the presence of the lover or the beloved, it is not love.
Sometimes it happens that mind ceases and for a moment there is no desire.
Love is desireless. Try to understand this: you may desire love, but love is
desireless. When love happens there is no desire; mind is quiet, calm,
relaxed. No more becoming, nowhere to go.
But this happens only for a few moments, if it happens at all. If you have
really loved someone, then it will happen for a few moments. It is a shock.
The mind cannot work because its whole function has become useless, absurd.
The one for whom you were longing is there, and the mind cannot think what
to do now.
For a few moments the whole mechanism stops. You are relaxed in yourself.
You have touched your being, your center, and you feel you are at the source
of well-being. A bliss fills you, a fragrance surrounds you. Suddenly you
are not the same man you were.
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Death always occurs in the present. Death, love, meditation -- they all
occur in the present. So if you are afraid of death, you cannot love. If you
are afraid of love, you cannot meditate. If you are afraid of meditation,
your life will be useless. Useless not in the sense of any purpose, but
useless in the sense that you will never be able to feel any bliss in it. It
will be futile.
It may seem strange to connect these three: love, meditation, death. It is
not! They are similar experiences. So if you can enter in one, you can enter
in the remaining two.
Shiva starts with love. He says, WHILE BEING CARESSED, SWEET PRINCESS,
ENTER THE CARESSING AS EVERLASTING LIFE. What does it mean? Many things!
One: while you are being loved the past has ceased, the future is not. You
move in the dimension of the present. You move in THE NOW. Have you ever
loved someone? If you have ever loved, then you know that the mind is no
longer there.
That is why the so-called wise men say that lovers are blind, mindless,
mad. In essence what they say is right. Lovers ARE blind because they have
no eyes for the future, to calculate what they are going to do. They are
blind; they cannot see the past. What has happened to lovers? They just move
here and now without any consideration of past or future, without any
consideration of consequences. That is why they are called blind. They are!
They are blind for those who are calculating, and they are seers for those
who are not calculating. Those who are not calculating will see love as the
real eye, the real vision.
So the first thing: in the moment of love, past and future are no more.
Then, one delicate point is to be understood. When there is no past and no
future, can you call this moment the present? It is the present only between
the two -- between the past and the future. It is relative. If there is no
past and no future, what does it mean to call it the present? It is
meaningless. That is why Shiva doesn't use the word `present'. He says,
EVERLASTING LIFE. He means eternity... enter eternity.
We divide time into three parts -- past, present, future. That division is
false, absolutely false. Time is really past and future. The present is not
part of time. The present is part of eternity. That which has passed is
time; that which is to come is time. That which is, is not time because it
never passes -- it is always here. The now is always here. It is ALWAYS
here! This now is eternal.
If you move from the past, you never move into the present. From the past
you always move into the future; there comes no moment which is present.
From the past you always move into the future. From the present you can
never move into the future. From the present you go deeper and deeper, into
more present and more present. This is everlasting life.
We may say it in this way: from past to future is time. Time means you move
on a plane, on a straight line. Or we may call it horizontal. The moment you
are in the present the dimension changes: you move vertically -- up or down,
toward the height or toward the depth. But then you never move horizontally.
A Buddha, a Shiva, live in eternity, not in time.
Jesus was asked, "What will happen in your kingdom of God?" The man who
asked him was not asking about time. He was asking about what is going to
happen to his desires, about how they will be fulfilled. He was asking
whether there will be life everlasting or whether there will be death;
whether there be any misery, whether there will be inferior and superior
men. He was asking things of this world when he asked, "What is going to
happen in your kingdom of God?" And Jesus replied -- the reply is like that
of a Zen monk -- "There shall be time no longer."
The man who was replied to in this way may not have understood at all:
"There shall be time no longer." Only this one thing Jesus said -- "There
shall be time no longer," because time is horizontal and the kingdom of God
is vertical... it is eternal. It is always here! You have only to move away
from time to enter into it.
So love is the first door. Through it, you can move away from time. That is
why everyone wants to be loved, everyone wants to love. And no one knows why
so much significance is given to love, why there is such a deep longing for
love. And unless you know it rightly, you can neither love nor be loved,
because love is one of the deepest phenomena upon this earth.
We go on thinking that everyone is capable of love as he is. This is not
the case -- it is not so. That is why you are frustrated. Love is a
different dimension, and if you try to love someone in time you will be
defeated in your effort. In time, love is not possible.
I remember one anecdote. Meera was in love with Krishna. She was a
housewife -- the wife of a prince. The prince became jealous of Krishna.
Krishna was no more; Krishna was not present, Krishna was not a physical
body. There was a gap of five thousand years between Krishna's physical
existence and Meera's physical existence. So really, how can Meera be in
love with Krishna? The time gap was so great.
One day the prince, her husband, asked Meera, "You go on talking about your
love, you go on dancing and singing around Krishna, but where is he? With
whom are you so much in love? With whom are you talking continuously?" Meera
was talking with Krishna, singing, laughing, fighting. She looked mad -- she
was, in our eyes. The prince said, "Have you gone mad? Where is your
Krishna? Whom are you loving? With whom are you conversing? I am here, and
you have completely forgotten me."
Meera said, "Krishna is here -- you are not here -- because Krishna is
eternal; you are not. He will always be here, he was always here, he is
here. You will not be here; you were not here. You were not here one day,
you will not be here another day, so how can I believe that between these
two non-existences you are here? How is an existence possible between two
non-existences?"
The prince is in time, but Krishna is in eternity. So you can be near the
prince, but the distance cannot be destroyed. You will be distant. You may
be very, very distant in time from Krishna, but you can be near. It is a
different dimension, however.
I look in front of me and there is a wall; I move my eyes and there is a
sky. When you look in time there is always a wall. When you look beyond time
there is the open sky... infinite. Love opens the infinity, the
everlastingness of existence. So really, if you have ever loved, love can be
made a technique of meditation. This is the technique: WHILE BEING LOVED,
SWEET PRINCESS, ENTER LOVING AS EVERLASTING LIFE.
Do not be a lover standing aloof, outside. Become loving and move into
eternity. When you are loving someone, are you there as the lover? If you
are there, then you are in time and love is just false, just pseudo. If you
are still there and you can say, "I am," then you can be physically near but
spiritually you are poles apart.
While in love, YOU must not be -- only love, only loving. Become loving.
While caressing your lover or beloved become the caress. While kissing, do
not be the kisser or the kissed -- be the kiss. Forget the ego completely,
dissolve it into the act. Move into the act so deeply that the actor is no
more. And if you cannot move into love, it is difficult to move into eating
or walking -- very difficult, because love is the easiest approach for
dissolving the ego. That is why those who are egoists cannot love. They may
talk about it, they may sing about it, they may write about it, but they
cannot love. The ego cannot love!
Shiva says, become loving. When you are in the embrace, become the embrace,
become the kiss. Forget yourself so totally that you can say, "I am no more.
Only love exists." Then the heart is not beating but love is beating. Then
the blood is not circulating, love is circulating. And eyes are not seeing,
love is seeing. Then hands are not moving to touch, love is moving to touch.
Become love and enter everlasting life. Love suddenly changes your
dimension. You are thrown out of time and you are facing eternity. Love can
become a deep meditation -- the deepest possible. Lovers have known
sometimes what saints have not known. And lovers have touched that center
which many yogis have missed. But it will be just a glimpse unless you
transform your love into meditation. Tantra means this: the transformation
of love into meditation. And now you can understand why tantra talks so much
about love and sex. Why? Because love is the easiest natural door from where
you can transcend this world, this horizontal dimension.
Look at Shiva with his consort, Devi. Look at them! They don't seem to be
two -- they are one. The oneness is so deep that it has even gone into
symbols. We all have seen the Shivalinga. It is a phallic symbol -- Shiva's
sex organ -- but it is not alone, it is based in Devi's vagina. The Hindus
of the old days were very daring. Now when you see a Shivalinga you never
remember that it is a phallic symbol. We have forgotten; we have tried to
forget it completely.
Jung remembers in his autobiography, in his memoirs, a very beautiful and
funny incident. He came to India and went to see Konark, and in the temple
of Konark there are many, many Shivalingas, many phallic symbols. The pundit
who was taking him around explained everything to him except the Shivalingas.
And they were so many, it was difficult to escape this. Jung was well aware,
but just to tease the pundit he went on asking, "But what are these?" So the
pundit at last said into his ear, in Jung's ear, "Do not ask me here, I will
tell you afterwards. This is a private thing."
Jung must have laughed inside -- these are the Hindus of today. Then
outside the temple the pundit came near and said, "It was not good of you to
ask before others. I will tell you now. It is a secret." And then again in
Jung's ear he said, "They are our private parts."
When Jung went back, he met one great scholar -- a scholar of oriental
thought, mythology, philosophy -- Heinrich Zimmer. He related this anecdote
to Zimmer. Zimmer was one of the most gifted minds who ever tried to
penetrate Indian thought and he was a lover of India and of its ways of
thinking -- of the oriental non-logical, mystic approach toward life. When
he heard this from Jung, he laughed and said, "This is good for a change. I
have always heard about great Indians -- Buddha, Krishna, Mahavir. What you
relate says something not about any great Indians, but about Indians."
Love for Shiva is the great gate. And for him sex is not something to be
condemned. For him sex is the seed and love is the flowering of it, and if
you condemn the seed you condemn the flower. Sex can become love. If it
never becomes love then it is crippled. Condemn the crippledness, not the
sex. Love must flower, sex must become love. If it is not becoming it is not
the fault of sex, it is your fault.
Sex must not remain sex; that is the tantra teaching. It must be
transformed into love. And love also must not remain love. It must be
transformed into light, into meditative experience, into the last, ultimate
mystic peak. How to transform love? Be the act and forget the actor. While
loving, be love -- simply love. Then it is not your love or my love or
anybody else's -- it is simply LOVE. When you are not there, when you are in
the hands of the ultimate source, or current, when you are in love, it is
not you who is in love. When the love has engulfed you, you have
disappeared; you have just become a flowing energy.
D. H. Lawrence, one of the most creative minds of this age, was knowingly
or unknowingly a tantra adept. He was condemned in the West completely, his
books were banned. There were many cases in the courts only because he had
said, "Sex energy is the only energy, and if you condemn it and suppress it
you are against the universe. Then you will never be capable of knowing the
higher flowering of this energy. And when it is suppressed it becomes ugly
-- this is the vicious circle."
Priests, moralists, so-called religious people -- popes, shankaracharyas
and others -- they go on condemning sex. They say that this is an ugly
thing. And when you suppress it, it becomes ugly. So they say, "Look! What
we said is true. It is proved by you. Look! Whatsoever you are doing is ugly
and you know it is ugly."
But it is not sex which is ugly, it is these priests who have made it ugly.
Once they have made it ugly they are proved right. And when they are proved
right you go on making it more and more ugly.
Sex is innocent energy -- life flowing in you, existence alive in you. Do
not cripple it! Allow it to move toward the heights. That is, sex must
become love. What is the difference? When your mind is sexual you are
exploiting the other; the other is just an instrument to be used and thrown
away. When sex becomes love the other is not an instrument, the other is not
to be exploited; the other is not really the other. When you love, it is not
self-centered. Rather, the other becomes significant, unique.
It is not that you are exploiting him -- no! On the contrary, you both are
joined in a deep experience. You are partners of a deep experience, not the
exploiter and the exploited. You are helping each other to move into a
different world of love. Sex is exploitation. Love is moving together into a
different world.
If this moving is not momentary and if this moving becomes meditative --
that is, if you can forget yourself completely and the lover and the beloved
disappear, and there is only love flowing -- then, says Shiva, everlasting
life is yours.
The second technique:
STOP THE DOORS OF THE SENSES WHEN FEELING THE CREEPING OF AN ANT. THEN.
This looks very simple, but it is not so simple. I will read it again: STOP
THE DOORS OF THE SENSES WHEN FEELING THE CREEPING OF AN ANT. THEN. This is
only an example; anything will do. STOP THE DOORS OF THE SENSES WHEN FEELING
THE CREEPING OF AN ANT, and then -- THEN -- the thing will happen. What is
Shiva saying?
You have a thorn in your foot -- it is painful, you are suffering. Or one
ant is there creeping on your leg. You feel the creeping and suddenly you
want it to be thrown away. Take any experience! You have a wound -- it is
painful. You have a headache, or any pain in the body. Anything will do as
an object. It is only an example -- the CREEPING OF AN ANT. Shiva says: STOP
THE DOORS OF THE SENSES WHEN FEELING THE CREEPING OF AN ANT. Whatsoever you
are feeling, stop all the doors of the senses.
What is to be done? Close your eyes and think that you are just blind and
you cannot see. Close your ears and think that you cannot hear. With all of
the five senses, you just close them. How can you close them? It is easy.
Stop breathing for a single moment: all your senses will be closed. When the
breath has stopped and all the senses are closed, where is this creeping?
Where is the ant? Suddenly you are removed -- far away.
One of my friends, an old friend, very aged, fell down the staircase, and
doctors said that now he would not be able to move from his bed for three
months, he would have to rest for three months. And he was a very restless
man; it was difficult for him. I went to see him, so he said, "Pray for me
and bless me so that I may die, because these three months are more than
death. I cannot remain stone-like. And others are saying, `Don't move.'"
I told him, "This is a good opportunity. Just close your eyes and think
that you are only a stone, you cannot move. How can you move? You are a
stone -- just a stone, a statue. Close your eyes. Feel that you are now a
stone, a statue." He asked me what will happen. I told him, "Just try. I am
sitting here, and nothing can be done. Nothing can be done! You will have to
be here for three months anyhow, so try."
He would have never tried, but the situation was so impossible that he
said, "Okay! I will try because something may happen. But I don't believe
it," he said. "I don't believe that something can happen just by thinking
that I am stone-like, dead like a statue, but I will try." So he tried.
I was also not thinking that something was going to happen, because the man
was such. But sometimes when you are in an impossible situation, hopeless,
things begin to happen. He closed his eyes. I waited, because I was thinking
that within two or three minutes he would open them and he would say,
"Nothing happened." But he would not open his eyes, and thirty minutes
passed. I could feel and see that he had become a statue. All the tension on
his forehead disappeared. His face was changed.
I had to leave, but he would not open his eyes. And he was so silent, as if
dead. His breathing calmed down, and because I had to leave, I had to tell
him, "I want to go now, so please open your eyes and tell me what has
happened."
He opened his eyes a different man. And he said, "This is a miracle. What
have you done to me?"
I told him, "I have not done anything at all."
He said, "You must have done something because this is a miracle. When I
began to think that I am just like a stone, like a statue, suddenly the
feeling came to me that even if I wanted to move my hands it was impossible
to do so. I wanted so many times to open my eyes, but they were like stone
so I couldn't open them."
He said, "I even became worried about what you will be thinking, as it was
so long, but what could I do? I couldn't move myself for these thirty
minutes. And when every movement ceased, suddenly the world disappeared and
I was alone, deep down in me, myself. Then the pain disappeared."
There was severe pain; he could not sleep in the night without a
tranquilizer. But the pain disappeared. I asked him how he felt when the
pain was disappearing. He said, "First I began to feel that it was somewhere
distant. The pain was there, but very far away as if happening to someone
else. And then by and by, by and by, as if someone is going away and away
and you cannot see him, it disappeared. The pain disappeared! For at least
ten minutes, the pain was no more. How can a stone body have pain?"
This sutra says, STOP THE DOORS OF THE SENSES. Become stone-like, closed to
the world. When you are closed to the world, really, you are closed to your
own body also, because your body is not part of you; it is part of the
world. When you are closed completely to the world, you are closed to your
own body also. Then, Shiva says, then the thing will happen.
So try it with the body. Anything will do, you will not need some ant
creeping on you. Otherwise you will think, "When the ant will creep, I will
meditate." And such helpful ants are difficult to find, so anything will do.
You are lying on your bed, you feel the cold sheets -- become dead. Suddenly
the sheets will go away, away, away, and they will disappear. Your bed will
disappear; your bedroom will disappear; the whole world will disappear. You
are closed, dead, a stone, like a Leibnitzian monad with no window outside
-- no window! You cannot move!
And then, when you cannot move, you are thrown back to yourself, you are
centered in yourself. Then, for the first time you can look from your
center. And once you can look from your center, you can never be the same
man again.
The third technique: WHEN ON A BED OR A SEAT, LET YOURSELF BECOME
WEIGHTLESS, BEYOND MIND. You are sitting here. Just feel that you have
become weightless, there is no weight. You will feel that somewhere or other
there is weight, but go on feeling the weightlessness. It comes. A moment
comes when you feel that you are weightless, that there is no weight. When
there is no weight you are no more a body, because the weight is of the body
-- not of you. You are weightless.
That is why there were so many experiments done. Someone is dying... many
scientists all over the world have tried to weigh the person. If there is a
slight difference, if when a man is alive the weight is more and when a man
is dead the weight is less, then scientists can say that something has moved
from the body, that a soul or the self or something that was there is no
more -- because for science nothing can be weightless, nothing!
Weight is basic to all matter. Even sunrays have weight. It is very, very
slight, minute, and they are difficult to weigh, but scientists have weighed
them. If you can collect all the sunrays on a five-square-mile plot of
ground, their weight will be similar to that of a hair. But sunrays do have
weight; they have been weighed. Nothing can be weightless for science. And
if something can be weightless then it is immaterial, it cannot be matter.
And science has believed for these twenty or twenty-five years that there is
nothing except matter.
So when a man dies, if something leaves the body the weight must differ.
But it never differs; the weight remains the same. Sometimes it even becomes
more -- that is the problem. The alive man weighs less; the dead man becomes
more weighty. That created new problems, because they were really trying to
find out if some weight is lost; then they can say something has left. But
it seems that, on the contrary, something has come in. What has happened?
Weight is material, but you are not a weight. You are immaterial.
If you try this technique of weightlessness, you just have to conceive of
yourself as weightless -- and not only conceive, but feel that your body has
become weightless. If you go on feeling, feeling, feeling, a moment comes
when suddenly you realize that you are weightless. You are already, so you
can realize it anytime. You have only to create a situation in which you can
feel again that you are weightless.
You have to dehypnotize yourself. This is the hypnosis, the belief that "I
am a body and that is why I feel weight." If you can dehypnotize yourself
into realizing that you are not a body, you will not feel weight. And when
you do not feel weight you are beyond mind, says Shiva: WHEN ON A BED OR A
SEAT, LET YOURSELF BECOME WEIGHTLESS, BEYOND MIND. Then the thing can
happen. The mind also has weight; everyone's mind has a different weight.
At one time there were some proposals that the weightier the mind, the more
intelligent. And generally it is true, but not absolutely, because sometimes
very great men had very small minds, and sometimes some stupid idiot's mind
weighed very much. But generally it is true, because when you have a bigger
mechanism of the mind it weighs more. The mind is also a weight, but your
consciousness is weightless. To feel this consciousness, you have to feel
weightlessness. So try it: walking, sitting, sleeping, you can try it.
Some observations.... Why does the dead body become more weighty sometimes?
Because the moment the consciousness leaves the body, the body becomes
unprotected. Many things can enter it immediately. They were not entering
because of you. Many vibrations can enter into a dead body -- they cannot
enter into you. You are there, the body is alive, resistant to many things.
That is why once you are ill, it begins to be a long sequence; one illness,
then another, and then another -- because once you are ill you become
unprotected, vulnerable, non-resistant. Then anything can enter into you.
Your presence protects the body. So sometimes a dead body can gain weight.
The moment you leave it, anything can enter into the body.
Secondly, when you are happy you always feel weightless; when you are sad
you always feel more weight, as if something is pulling you down. The
gravitation becomes much more. When you are sad, you are more weighty. When
you are happy, you are light. You feel it. Why? Because when you are happy,
whenever you feel a blissful moment, you forget the body completely. When
you are sad, suffering, you cannot forget the body, you feel the weight of
it. It pulls you down -- down to the earth, as if you are rooted. Then you
cannot move; you have roots in the earth. In happiness you are weightless.
In sorrow, sadness, you become weighty.
In deep meditation, when you forget your body completely, you can levitate.
Even the body can go up with you. It happens many times. Scientists have
been observing one woman in Bolivia. While meditating she goes up four feet,
and now it has been observed scientifically; many films have been taken,
many photographs. Before thousands and thousands of observers suddenly the
woman goes up and gravity becomes nil, nullified. As of yet there is no
explanation for what is happening, but that same woman cannot go up while
not in meditation. And if her meditation is disturbed, suddenly she falls
down.
What happens? Deep in meditation you forget your body completely, and the
identification is broken. The body is a very small thing; you are very big,
you have infinite power. The body has nothing in comparison to you.
It is as if an emperor has become identified with his slave, so as the
slave goes begging, the emperor goes begging; as the slave weeps, the
emperor weeps. When the slave says, "I am no one," the emperor says, "I am
no one." Once the emperor recognizes his own being, once he recognizes that
he is the emperor and this man is just a slave, everything will change
suddenly.
You are infinite power identified with a very finite body. Once you realize
your self, then weightlessness becomes more and the weight of the body less.
Then you can levitate, the body can go up.
There are many, many stories which cannot yet be proven scientifically, but
they will be proven... because if one woman can go up four feet, then there
is no barrier. Another can go a thousand feet, another can go completely
into the cosmos. Theoretically there is no problem: four feet or four
hundred feet or four thousand feet, it makes no difference.
There are stories about Ram and about many others who have disappeared
completely with the body. Their bodies were never found dead on this earth.
Mohammed disappeared completely -- not only with his body; it is said he
disappeared with his horse also. These stories look impossible, they look
mythological, but they are not necessarily so.
Once you know the weightless force, you have become the master of gravity.
You can use it; it depends on you. You can disappear completely with your
body.
But to us weightlessness will be a problem. The technique of SIDDHASAN, the
way Buddha sits, is the best way to be weightless. Sit on the earth -- not
on any chair or anything, but just on the floor. And it is good if the floor
is not of cement or anything artificial. Just sit on the ground so that you
are the nearest to nature. It is good if you can sit naked. Just sit naked
on the ground in the Buddha posture, siddhasan -- because siddhasan is the
best posture in which to be weightless. Why? Because you feel more weight if
your body is leaning this way or that way. Then your body has more area to
be affected by gravity. If I am sitting on this chair then a greater area of
my body is affected by gravity.
While you are standing less area is affected, but you cannot stand for too
long. Mahavir always meditated standing -- always, because then one covers
the least area. Just your feet are touching the ground. When you are
standing on your feet, straight, the least amount of gravity works on you --
and gravity is weight.
Sitting in a Buddha posture, locked -- your legs are locked, your hands are
locked -- also helps, because then your inner electricity becomes a circuit.
Let your spine be straight.
Now you can understand why so much emphasis has been given to a straight
spine, because with a straight spine less and less area is covered, so
gravity affects you less. With closed eyes, balance yourself completely,
center yourself. Lean to the right and feel the gravity; lean to the left
and feel the gravity; lean forward and feel the gravity; lean backward and
feel the gravity. Then find the center where the least pull of gravity is
felt, the least weight is felt, and remain there. Then forget the body and
feel that you are not weight -- you are weightless. Then go on feeling this
weightlessness. Suddenly you become weightless; suddenly you are not the
body; suddenly you are in a different world of bodilessness.
Weightlessness is bodilessness. Then you transcend mind also. Mind is also
part of the body, part of matter. Matter has weight; you do not have any
weight. This is the basis of this technique.
Try any technique, but stick to it for a few days so that you can feel
whether it is working or not.
Enough for today.
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