Osho Vigyan Bhairav Tantra Technique 75

Vigyan Bhairav Tantra - Meditation Technique 75

WAKING, SLEEPING, DREAMING, KNOW YOU AS LIGHT

WAKING, SLEEPING, DREAMING, KNOW YOU AS LIGHT. First start with waking. Yoga and Tantra divide the life of man's mind into three divisions -- the life of the mind, remember. They divide mind into three divisions: waking, sleeping, dreaming. These are not the divisions of your consciousness, these are the divisions of your mind, and the consciousness is the fourth.

They have not given any name to it in the east; they call it simply the fourth, turiya. These three have names. These are the clouds, they can be named -- a waking cloud, a sleeping cloud, a dreaming cloud. They are all clouds, and the space in which they move -- the sky -- in unnamed, left simply as the fourth.

Western psychology has only recently become aware of the dreaming dimension. Really, only with Freud, dreaming became important. But with Hindus, this is one of the most ancient concepts: that you cannot really know a man unless you know what he is doing in his dreams. Because whatsoever he is doing in his waking hours is more or less bound to be acting, false, because in the waking state of his mind he is forced to do many things.

He is not free. The society is there, rules are there, moralities are there. He is constantly struggling with his own desires: suppressing them, modifying them, moulding them in the mould the society allows. And the society never allows you to be your total being; it chooses. That is what a culture means -- culture means a choice.

Every culture is a conditioning: a choice of certain things and a denial of certain things. Your total being is not accepted anywhere; it is not -- nowhere. Certain aspects are accepted here, certain aspects are accepted there, in this country or that, but nowhere is the total human being accepted. So the waking consciousness is bound to be false, pseudo, artificial, forced. You are not real there -- just actors; not spontaneous -- manipulated. ONly in dreams are you free; only in dreams are you authentically yourself.

You can do whatsoever you like in your dreams. No one is concerned; you are alone. No one can penetrate, no one can look into your dreams. And no one is bothered: what you do in your dreams is your business, no one is concerned. They are absolutely private. Because they are absolutely private and related to no one, you can be free. So unless your dreams are known, your real face cannot be known. Hindus have been aware of it: dreams must be penetrated. But they are still clouds -- private of course, freer, but still clouds, and one has to go beyond them also.

These are the three states: waking and sleeping and dreaming. Dreaming became very primary with Freud. Now sleeping has been touched. Now many sleep labs are working in the west to know what sleep is, because it seems to be very strange that we don't know what sleep is. What really happens to you in sleep is not yet known scientifically.

And if we cannot know what sleep is, it will be difficult to know what man is, because for one third of his life he will be sleeping. One third of your life! If you are going to live for sixty years, for twenty years you will be sleeping. It is such a major part. What are you doing while you are asleep? Something mysterious is going on, and it is so essential that life is not possible without it. Something deep is happening, but you are not aware.

Waking, you are a different person; dreaming, you are again a different person. In deep sleep, you are again a different person. You can't remember even your name while deep asleep. You don't know whether you are a Mohammedan or a Christian or a Hindu. Out of your deep sleep you can't answer who you are; rich or poor -- no identity, no image.

In the waking layer you exist with the society. In the dreaming layer you exist with your own desires. In deep sleep you exist with nature, deep in the womb of nature. And yoga and Tantra say that only beyond these three you exist in Brahma, in the cosmic whole. So these three must be crossed, passed, transcended.

There is one difference. The western psychology is now interested in studying these states. Eastern seekers were interested in these states, but not in studying them. They were interested only in how to transcend them. This technique is a transcendental technique.

WAKING,

SLEEPING,

DREAMING,

KNOW YOU AS LIGHT.
Very difficult. You have to start with waking. How can you remember in dreams? Can you create a dream consciously? Can you manipulate a dream? Can you have your own dreams of your own wishes? You cannot. How impotent man is! You cannot even create a dream of your own. They too happen to you; you are helpless. But there are certain techniques through which dreams can be created, and those techniques are very helpful in transcending, because if you can create, then you can transcend. But one has to start with waking.

While waking -- moving, eating, working -- remember yourself as light. As if in your heart a flame is burning, and your body is nothing but the aura around the flame. Imagine it. In your heart a flame is burning, and your body is nothing but a light aura around the flame; your body is just a light around the flame. Allow it to go deep within your mind and your consciousness. Imbibe it.

It will take time, but if you go on thinking about it, feeling it, imagining it, within a certain period you will be able to remember it the whole day. While awake, moving on the street, you are a flame moving. No one else will be aware of it in the beginning, but if you continue it, after three months others will also become aware. And only when others become aware can you then be at ease. Don't say to anyone. Simply imagine a flame, and your body as just the aura around it. Not a physical body, but an electric body. Go on doing it.

If you persist, within three months, or somewhere near about then, others will become aware that something has happened to you. They will feel a subtle light around you. When you come near them, they will feel a different warmth. If you touch them, they will feel a fiery touch. They will become aware that something strange is happening to you. Don't say to anyone. When others become aware, then you can feel at ease, and then you can enter the second step, not before it.

The second step is to take it into dreaming. Now you can take it into dreaming. It has become a reality. Now it is not an imagination. Through imagination you have uncovered a reality. It is real. Everything consists of light. You are light -- unaware of the fact -- because every particle of matter is light.

The scientists say it consists of electrons. It is the same thing. Light is the source of all. You are also condensed light: through imagination you are simply uncovering a reality. Imbibe it -- and when you have become so filled with it, you can carry it into dreams, not before.

Then, while falling asleep, go on thinking of the flame, go on seeing it, feeling you are the light. Remembering it... remembering... remembering... you fall down asleep. And the remembrance continues. In the beginning you will start having some dreams in which you will feel you have a flame within, you are light. By and by, in the dreams also you will move with the same feeling. And once this feeling enters the dreams, dreams will start disappearing. Dreams will start disappearing: there will be less and less dreams and more and more deep sleep.

When in all your dreaming this reality is revealed -- that you are light, a flame, a burning flame -- all dreams will disappear. Only when dreams disappear can you carry this feeling into sleep, never before. Now you are at the door. When dreams have disappeared and you remember yourself as a flame, you are at the door of sleep. Now you can enter with the feeling. And once you enter sleep with the feeling that you are a flame, you will be aware in it -- the sleep will now happen only to your body, not to you.

This technique is to help you go beyond these three states. If you can be aware that you are a flame, a light, that sleep is not happening to you, you are conscious. You are carrying a conscious effort. Now you are crystallized around that flame. The body is asleep, you are not.

This is what Krishna says in Gita: that yogis never sleep. While others are asleep, they are awake. Not that their bodies never sleep. Their bodies sleep -- but only bodies. Bodies need rest, consciousness needs no rest; because bodies are mechanisms, consciousness is not a mechanism. Bodies need fuel, they need rest. That's why they are born, they are young, then they become old, and then they die. Consciousness is never born, never becomes old, never dies. It needs no fuel, it needs no rest. It is pure energy, perpetual eternal energy.

If you can carry this image of flame and light through the doors of sleep, you will never sleep again, only the body will rest. And while the body is sleeping, you will know it. Once this happens, you have become the fourth. Now the waking and the dreaming and the sleeping are parts of the mind. They are parts, and you have become the fourth -- one who goes through all of them and is none of them.

Really, this is so simple. If you are in the waking state, and then you move into dreams, you cannot be either. If you are the waking state, then how can you dream? And if you are the dreaming state, how can you fall into sleep where there is no dream? You must be a traveller, and these states must be stations, so you can move from here and there and come back again. Again in the morning you will move into the waking state.

These are states, and the one who moves within these states is you. But that you is the fourth -- and that fourth is what you call the soul. That fourth is what you call divine, that fourth is what you call the immortal element, the life eternal.

WAKING

SLEEPING,

DREAMING,

KNOW YOU AS LIGHT.
This is a very beautiful technique. But try it first in the waking. And remember, when others become aware, then only have you succeeded in it. They will become aware. Then you can enter into dream, and then into sleep, and then you can awaken to that which you are -- the fourth.

Please give your comments .. I will be happy to read them... May god bless all.. :)

Osho Vigyan Bhairav Tantra

FEEL THE COSMOS AS A TRANSLUCENT EVER-LIVING PRESENCE
Osho - This again is concerned with light: "FEEL THE COSMOS AS A TRANSLUCENT EVER-LIVING PRESENCE." If you have taken any drugs such as LSD or some such thing, the whole world around you becomes a light phenomenon of colors that are translucent, alive. This is not because of LSD. The world is such, but your eyes have become dull. The LSD is not creating a colorful world around you; the world is already colorful, nothing is wrong with the world. It is a rainbow of colors -- a mystery of colors and translucent light. But your eyes have become dull. That is why you can never feel it in such colorfulness.

LSD is just clearing your eyes. It is not making the world colorful; it is just helping your dullness to go chemically, and then the whole world erupts before you. It is a new thing. Even an ordinary chair becomes a marvelous phenomenon. Just a shoe on the floor takes on new colors, a new youth. Ordinary traffic noise becomes musical. Trees you have always seen but never looked at are born anew though you have always passed them by and you know you have seen them. Every leaf of a tree is a miracle.

And this is how reality is. It is not LSD which is creating this reality. LSD is just destroying your dullness, your insensitivity, and you look at the world as one should really look. But LSD can give you only a glimpse, and if you depend on it, sooner or later even LSD will not be able to remove your dullness. Then you will need greater doses, and then you will become immune to greater doses. And, really, if you then leave LSD or other drugs, the world will be duller than it has ever been. Then you will become even more insensitive.

Just a few days ago a girl came to see me. She said she could not feel any orgasm in the love act. She has tried many men, but she cannot feel any orgasm. The peak never comes, and she has become frustrated. So I asked her to tell me her whole love and sex life -- the whole story. Then I discovered that she had been using an electric vibrator. Now in the West they are using these. Once you use an electric vibrator as a male penis, then no male can satisfy you because an electric vibrator is, after all, an electric vibrator. Then your vagina and clitoris will go dead, dull, and then orgasm will become impossible. Then there won't be any possibility of any orgasm. You will now need a more powerful electric vibrator, and this can go to such an extreme that your total sexual mechanism will become stony. And this is happening to our every sense. If you use any outer device, you will become dull.

LSD will make you dull ultimately because with it you are not growing. If YOU grow, then it is a different process. Then you become more sensitive, and as you become more sensitive the world becomes different. Now you can sense many things you never sensed before because you were not sensitive.

This technique is based on inner sensitivity. First grow in sensitivity. Just close your doors, make the room dark and light a small candle. Sit near the candle with a very loving attitude -- rather, with a prayerful attitude. Just pray to the candle, "Reveal yourself to me." Take a bath, throw cold water on your eyes, then sit in a very prayerful mood before the candle. Look at it and forget everything else. Just look at the small candle -- the flame and the candle. Go on looking at it. After five minutes you will feel that many things are changing in the candle. They are not changing in the candle, remember; your eyes are changing.

With a loving attitude, with the whole world closed out, with total concentration, with a feeling heart, just go on looking at the candle and the flame. Then you will discover new colors around the flame, new shades which you were never aware were there. They are there; the whole rainbow is there. Wherever light is, the rainbow is there because light is all color. You need a subtle sensitivity. Just feel it and go on looking at it. Even if tears start flowing, go on looking at it. Those tears will help your eyes to be more fresh.

Sometimes you may feel that the flame, the candle, has become mysterious. It is not the ordinary candle you brought with you; it has taken on a new glamor, a subtle divineness has come into it. Go on doing this. You can also do this with many other things.

One of my friends was telling me that a group of five or six persons had been experimenting with rocks. I had told them how to experiment, and then they reported to me. They were experimenting with rocks on the bank of a lonely river. They were trying to feel them with their hands, with their faces, touching the rocks with their tongues, smelling the rocks. In every way possible they were feeling the rocks -- just ordinary rocks which they found on the bank.

They tried this for a whole hour, everyone with a rock. And then, my friend reported, there was a miracle. Everyone said, "Could I keep this rock? I have fallen in love with it!" An ordinary rock! If you have a sympathetic relationship with it, you will fall in love. And if you don't have that sensitivity, then even with a very beautiful person you are with a rock; you cannot fall in love.

Sensitivity must grow. Your every sense must become more alive. Then you can experiment with this technique. "FEEL THE COSMOS AS A TRANSLUCENT EVER-LIVING PRESENCE." Everywhere light is -- in many, many shapes, forms, light is happening everywhere. Look at it! And everywhere light is because the whole phenomenon is based on the foundation of light. Look at a leaf or a flower or a rock, and sooner or later you will feel rays coming out of it. Just wait patiently. Don't be in a hurry because nothing is revealed when you are in a hurry. In a hurry you are dull. Wait silently with anything, and you will discover a new phenomenon which was always there, but of which you were not alert -- not aware of it.

"FEEL THE COSMOS AS A TRANSLUCENT EVER-LIVING PRESENCE," and your mind will become completely silent as you feel the presence of the ever-living existence. You will be just a part in it, just a note in the great symphony. No burden, no tension... the drop has fallen into the ocean. But great imagination will be needed in the beginning, and if you are also trying with other sensitivity training it will be helpful.

You can try many ways. Just take someone's hand into your hand. Close your eyes and feel the life in the other. Feel it, and allow it to move towards you. Feel your own life and allow it to move towards the other. Sit near a tree and touch the bark of the tree. Close your eyes and feel the life arising in the tree, and you change immediately.

I have heard about one experiment. A doctor was experimenting with people to see whether their feelings changed their biochemistry. Now he has reported that feeling changes biochemistry immediately. He experimented with a group of twelve persons. He collected their urine before the experiment, and the urine was ordinary, normal.

Each person was put under a different stress. One was shown a film of horror, anger, violence, cruelty -- it was just a film -- for thirty minutes he was shown a film of horror. Of course, with the film his emotions changed. He felt stress. To another a very joyful film was shown. He felt happy. And so on went the experiment for twelve persons. Then their urine was taken again and the urine analysis showed that everyone's urine was different now. The chemicals had changed in the body. The person who felt horror was ill now; the person who felt hope, happiness, joy, was healthy now. His urine was different, the chemicals of the body were different.

You are not aware of what you are doing with yourself. When you go to see a murder film, you don't know what you are doing. You are changing your body chemistry. If you are reading a detective novel, you don't know what you are doing. You are killing yourself. You will become excited, you will become afraid, a tension will come to you. That is how you enjoy the detective novel. The more tense you become, the more you enjoy it. The more the suspense over what is going to happen, the more you get excited -- and you are changing your body chemistry.

All these techniques also change your body chemistry. If you feel the whole world as filled with life, light, then you are changing your body chemistry. And this is a chain reaction. When your body chemistry changes, you can look at the world and it will look more alive. And if it looks more alive, your body chemistry will change again, and then it becomes a chain.

If this method is done for three months, you will be living in a different world because you will be different now. 

Please give your comments.. I will be happy to read them.. :) May god bless all

                                 Osho Vigyan Bhairav Tantra

Fifth Technique-

ATTENTION BETWEEN EYEBROWS, LET MIND BE BEFORE THOUGHT. LET FORM FILL WITH BREATH ESSENCE TO THE TOP OF THE HEAD AND THERE SHOWER AS LIGHT.

This was the technique given to Pythagoras. Pythagoras went with this technique to Greece, and really, he became the fountainhead, the source of all mysticism in the West. He is the father of all mysticism in the West.

This technique is one of the very deep methods. Try to understand this: ATTENTION BETWEEN THE EYEBROWS... Modern physiology, scientific research, says that between the two eyebrows is the gland which is the most mysterious part of the body. This gland, called the pineal gland, is the third eye of the Tibetans -- SHIVANETRA: the eye of the Shiva, of the tantra. Between the two eyes there exists a third eye, but it is non-functioning. It is there, it can function any moment, but it does not function naturally. You have to do something about it to open it. It is not blind; it is simply closed. This technique is to open the third eye.

ATTENTION BETWEEN THE EYEBROWS... Close your eyes, then focus both of your eyes just in the middle of the two eyebrows. Focus just in the middle, with closed eyes, as if you are looking with your two eyes. Give total attention to it.

This is one of the simplest methods of being attentive. You cannot be attentive to any other part of the body so easily. This gland absorbs attention like anything. If you give attention to it, both your eyes become hypnotized with the third eye. They become fixed; they cannot move. If you are trying to be attentive to any other part of the body it is difficult. This third eye catches attention, forces attention; It is magnetic for attention. So all the methods all over the world have used it. It is the simplest to train you in attention because not only are you trying to be attentive, the gland itself helps you; it is magnetic. Your attention is brought to it forcibly. It is absorbed.

It is said in the old tantra scriptures that for the third eye attention is food. It is hungry; it has been hungry for lives and lives. If you pay attention to it, it becomes alive. It becomes alive! The food is given to it. And once you know that attention is food, once you feel that your attention is magnetically drawn, attracted, pulled by the gland itself, attention is not a difficult thing then. One has only to know the right point. So just close your eyes, let your two eyes move just to the middle, and feel the point. When you are near the point, suddenly your eyes will become fixed. When it becomes difficult to move them, then know you have caught the right point.

ATTENTION BETWEEN THE EYEBROWS, LET MIND BE BEFORE THOUGHT... If this attention is there, for the first time you will come to experience a strange phenomenon. For the first time you will see thoughts running before you; you will become the witness. It is just like a film screen: thoughts are running and you are a witness. Once your attention is focused at the third eye center, you become immediately the witness of thoughts.

Ordinarily you are not the witness, you are identified with thoughts. If anger is there, you become anger. If a thought moves, you are not the witness, you become one with the thought, identified, and you move with it. You become the thought; you take the form of the thought. When sex is there you become sex, when anger is there you become anger, when greed is there you become greed. Any thought moving becomes identified with you. You do not have any gap between you and the thought.

But focused at the third eye, suddenly you become a witness. Through the third eye you become the witness. Through the third eye you can see thoughts running like clouds in the sky or people moving on the street.

You are sitting at your window looking at the sky or at people in the street; you are not identified. You are aloof, a watcher on the hill -- different. Now if anger is there you can look at it as an object. Now you do not feel that YOU are angry. You feel that you are surrounded by anger -- a cloud of anger has come around you -- but you are not the anger. And if you are not the anger, anger becomes impotent, it cannot affect you; you remain untouched. The anger will come and go and you will remain centered in yourself.

This fifth technique is a technique of finding the witness. ATTENTION BETWEEN THE EYEBROWS, LET THE MIND BE BEFORE THOUGHT. Now look at your thoughts; now encounter your thoughts. LET FORM FILL WITH BREATH ESSENCE TO THE TOP OF THE HEAD AND THERE SHOWER AS LIGHT. When attention is focused at the third eye center, between the two eyebrows, two things happen. One is, suddenly you become a witness.

This can happen in two ways. You become a witness and you will be centered at the third eye. Try to be a witness. Whatsoever is happening, try to be a witness. You are ill, the body is aching and painful, you have misery and suffering, whatsoever -- be a witness to it. Whatsoever is happening, do not identify yourself with it. Be a witness, an observer. Then if witnessing becomes possible, you will be focused in the third eye.

The vice versa is the case also. If you are focused in the third eye, you will become a witness. These two things are part of one. So the first thing: by being centered in the third eye there will be the arising of the witnessing self. Now you can encounter your thoughts. This will be the first thing. And the second thing will be that now you can feel the subtle, delicate vibration of breathing. Now you can feel the form of breathing, the very essence of breathing.

First try to understand what is meant by "the form," by "the essence of breathing." While you are breathing, you are not only breathing air. Science says you are breathing only air -- just oxygen, hydrogen, and other gases in their combined form of air. They say you are breathing air! But tantra says that air is just the vehicle, not the real thing. You are breathing prana -- vitality. Air is just the medium; prana is the content. You are breathing prana, not only air.

Modern science is still not able to find out whether there is something like prana, but some researchers have felt something mysterious. Breathing is not simply air. It has been felt by many modern researchers also. In particular, one name is to be mentioned -- Wilhelm Reich, a German psychologist who called it "orgone energy." It is the same thing as prana. He says that while you are breathing, air is just the container and there is a mysterious content which can be called orgone or prana or ELAN VITAL. But that is very subtle. Really, it is not material. Air is the material thing -- the container is material -- but something subtle, non-material, is moving through it.

The effects of it can be felt. When you are with a very vital person, you will feel a certain vitality arising in you. If you are with a very sick person you will feel sucked, as if something has been taken out of you. When you go to the hospital, why do you feel so tired? You are being sucked from everywhere. The whole hospital atmosphere is ill, and everyone there needs more elan vital, more prana. So if you are there, suddenly your prana begins to flow out of you. Why do you feel suffocated sometimes when you are in a crowd? Because your prana is being sucked. While you are alone under the sky in the morning, under the trees, suddenly you feel a vitality in you -- the prana. Each person needs a particular space. If that space is not given, your prana is sucked.

Wilhelm Reich did many experiments, but he was thought to be a madman. Science has its own superstitions, and science is a very orthodox thing. Science cannot feel yet that there is anything more than air, but India has been experimenting with it for centuries.

You may have heard or you may have even seen someone going into SAMADHI, cosmic consciousness -- underground samadhi -- for days together, with no air penetrating. One man went into such underground samadhi in Egypt in 1880 for forty years. Those who had buried him all died, because he was to come out of his samadhi in 1920, forty years afterwards. In 1920 no one believed that they would find him alive, but he was found alive. He lived afterwards for ten years more. He had become completely pale, but he was alive. And there had been no possibility of air reaching to him.

He was asked by medical doctors and others, "What is the secret of it?" He said, "We do not know. We only know this, that prana can enter and flow anywhere." Air cannot penetrate, but prana can penetrate. Once you know that you can suck prana directly, without the container, then you can go into samadhi for centuries even.

By being focused in the third eye, suddenly you can observe the very essence of breath -- not breath, but the very essence of breath, prana. And if you can observe the essence of breath, prana, you are at the point from where the jump, the breakthrough happens.

The sutra says, LET FORM FILL WITH BREATH ESSENCE TO THE TOP OF THE HEAD... And when you come to feel the essence of breathing, prana, just imagine that your head is filled with it -- just imagine. No need of any effort. I will explain to you how imagination works. When you are focused at the third eye center, imagine, and the thing happens -- then and there.

Now your imagination is just impotent; you go on imagining and nothing happens. But sometimes, unknowingly, in ordinary life also things happen. You are imagining about your friend and suddenly there is a knock on the door. You say it is a coincidence that the friend has come. Sometimes your imagination works just like coincidence. But whenever this happens, now try and remember and analyze the whole thing. Whenever it happens that you feel your imagination has become actual, go inside and observe. Somewhere your attention must have been near the third eye. Whenever this coincidence happens, it is not a coincidence. It looks that way because you do not know the secret science. Your mind must have moved unknowingly near the third eye center. If your attention is in the third eye, just imagination is enough to create any phenomenon.

This sutra says that when you are focused between the eyebrows and you can feel the very essence of breathing, LET FORM FILL. Now imagine that this essence is filling your whole head, particularly the top of the head, the SAHASRAR -- the highest psychic center. And the moment you imagine, it will be filled. THERE -- at the top of the head -- SHOWER AS LIGHT. This prana essence is showering from the top of your head as light. And it WILL begin to shower, and under the shower of light you will be refreshed, reborn, completely new. That is what inner rebirth means.

So two things: first, focused at the third eye your imagination becomes potent, powerful. That is why so much insistence has been given on purity. Before doing these practices, be pure. Purity is not a moral concept for tantra, purity is significant -- because if you are focused at the third eye and your mind is impure, your imagination can become dangerous: dangerous to you, dangerous to others. If you are thinking to murder someone, if this idea is in the mind, just imagining may kill the man. That is why there is so much insistence on being pure first.

Pythagoras was told to go through fasting, through particular breathing -- this breathing -- because here one is traveling in a very dangerous land. Because wherever there is power there is danger, and if the mind is impure, whenever you get power your impure thoughts will take hold of it immediately.

You have imagined many times to kill but the imagination cannot work, fortunately. If it works, if it is actualized immediately, then it will become dangerous -- not only to others, but to yourself also, because so many times you have thought to commit suicide. If the mind is focused at the third eye, just thinking of suicide will become suicide. You will not have any time to change, immediately it will happen.

You might have observed someone being hypnotized. When someone is hypnotized, the hypnotist can say anything and immediately the hypnotized person follows. Howsoever absurd the order, howsoever irrational or even impossible, the hypnotized person follows it. What is happening? This fifth technique is at the base of all hypnotism. Whenever someone is being hypnotized he is told to focus his eyes at a particular point -- on some light, some dot on the wall or anything, or on the eyes of the hypnotist.

When you focus your eyes at any particular point, within three minutes your inner attention begins to flow toward the third eye. And the moment your inner attention begins to flow toward the third eye, your face begins to change. And the hypnotist knows when your face begins to change. Suddenly your face loses all vitality. It becomes dead, as if deeply asleep. The hypnotist knows immediately when your face has lost the luster, the aliveness. It means that now attention is being sucked by the third eye center. Your face has become dead; the whole energy is running toward the third eye center.

Now the hypnotist immediately knows that anything said will happen. He says, "Now you are falling into a deep sleep" -- you will fall immediately. He says, "Now you are becoming unconscious" -- you will become unconscious immediately. Now anything can be done. If he says, "Now you have become Napoleon," you will become. You will begin to behave like a Napoleon, you will begin to talk like Napoleon. Your gestures will change. Your unconscious will take the order and will create the actuality. If you are suffering from a disease, now it can be ordered that the disease has disappeared and it will disappear. Or any new disease can be created.

Just putting an ordinary stone from the street in your hand, the hypnotist can say, "This is fire in your hand," and you will feel intense heat; your hand will get burned -- not only in the mind, but actually. Actually your skin will get burned. You will have a burning sensation. What is happening? There is no fire, there is just an ordinary stone, cold. How? How does this burning happen? You are focused at the third eye center, your imagination is being given suggestions by the hypnotist, and they are being actualized. If the hypnotist says, "Now you are dead," you will die immediately. Your heart will stop. It WILL stop.

This happens because of the third eye. In the third eye, imagination and actualization are not two things. Imagination is the fact. Imagine, and it is so. There is no gap between dream and reality. There is NO gap between dream and reality! Dream, and it will become real. That is why Shankara has said that this whole world is nothing but the dream of the divine... the DREAM of the divine! This is because the divine is centered in the third eye -- always, eternally -- so whatsoever the divine dreams becomes real. If you are also centered in the third eye, whatsoever you dream will become real.

Sariputta came to Buddha. He meditated deeply, then many things, many visions started coming, as it happens with anyone who goes into deep meditation. He began to see heavens, he began to see hells, he began to see angels, gods, demons. And they were actual, so real that he came running to Buddha to tell him that such and such a vision had come to him. But Buddha said, "It is nothing -- just dreams. Just dreams!"

But Sariputta said, "They are so real. How can I say that they are dreams? When I see a flower in my vision it is more real than any flower in the world. The fragrance is there; I can touch it. When I see you," he said to Buddha, "I do not see you as real. That flower is more real than your being here just before me, so how can I differentiate between what is real and what is dream?" Buddha said, "Now that you are centered in the third eye, dream and reality are one. Whatsoever you are dreaming will be real, and vice versa also."

For one who is centered in the third eye dreams will become real and the whole reality will become just a dream, because when your dream can become real you know there is no basic difference between dream and reality. So when Shankara says that this whole world is just MAYA, a dream of the divine, it is not a theoretical proposition, it is not a philosophical statement. It is, rather, the inner experience of one who is focused in the third eye.

When you are focused in the third eye, just imagine that the essence of prana is showering from the top of the head, just as if you are sitting under a tree and flowers are showering, or you are just under the sky and suddenly a cloud begins to shower, or you are just sitting in the morning and the sun rises and rays begin to shower. Imagine, and immediately there is a shower -- a shower of light falling down from the top of your head. This shower recreates you, gives you a new birth. You are reborn.

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Hello guys,,.. 
This is my first post on osho as I start the blog....
                                  Osho Vigyan Bhairav Tantra 
First Technique- 
SHIVA REPLIES:

RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS. AFTER BREATH COMES IN (DOWN) AND JUST BEFORE TURNING UP (OUT) -- THE BENEFICENCE.

Osho - That is the technique:

RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.

After breath comes in -- that is, down -- and just before turning out -- that is, going up -- THE BENEFICENCE. Be aware between these two points, and the happening. When your breath comes in, observe. For a single moment, or a thousandth part of a moment, there is no breathing -- before it turns up, before it turns outward. One breath comes in; then there is a certain point and breathing stops. Then the breathing goes out. When the breath goes out, then again for a single moment, or a part of a moment, breathing stops. Then breathing comes in.

Before the breath is turning in or turning out, there is a moment when you are not breathing. In that moment the happening is possible, because when you are not breathing you are not in the world. Understand this: when you are not breathing you are dead; you ARE still, but dead. But the moment is of such a short duration that you never observe it.

For tantra, each outgoing breath is a death and each new breath is a rebirth. Breath coming in is rebirth; breath going out is death. The outgoing breath is synonymous with death; the incoming breath is synonymous with life. So with each breath you are dying and being reborn. The gap between the two is of a very short duration, but keen, sincere observation and attention will make you feel the gap. If you can feel the gap, Shiva says, THE BENEFICENCE. Then nothing else is needed. You are blessed, you have known; the thing has happened.

You are not to train the breath. Leave it just as it is. Why such a simple technique? It looks so simple. Such a simple technique to know the truth? To know the truth means to know that which is neither born nor dies, to know that eternal element which is always. You can know the breath going out, you can know the breath coming in, but you never know the gap between the two.

Try it. Suddenly you will get the point -- and you can get it; it is already there. Nothing is to be added to you or to your structure, it is already there. Everything is already there except a certain awareness. So how to do this? First, become aware of the breath coming in. Watch it. Forget everything, just watch breath coming in -- the very passage.

When the breath touches your nostrils, feel it there. Then let the breath move in. Move with the breath fully consciously. When you are going down, down, down with the breath, do not miss the breath. Do not go ahead and do not follow behind, just go with it. Remember this: do not go ahead, do not follow it like a shadow; be simultaneous with it.

Breath and consciousness should become one. The breath goes in -- you go in. Only then will it be possible to get the point which is between two breaths. It will not be easy. Move in with the breath, then move out with the breath: in-out, in-out.

Buddha tried particularly to use this method, so this method has become a Buddhist method. In Buddhist terminology it is known as Anapanasati Yoga. And Buddha's enlightenment was based on this technique -- only this.

All the religions of the world, all the seers of the world, have reached through some technique or other, and all those techniques will be in these one hundred and twelve techniques. This first one is a Buddhist technique. It has become known in the world as a Buddhist technique because Buddha attained his enlightenment through this technique.

Buddha said, "Be aware of your breath as it is coming in, going out -- coming in, going out." He never mentions the gap because there is no need. Buddha thought and felt that if you become concerned with the gap, the gap between two breaths, that concern may disturb your awareness. So he simply said, "Be aware. When the breath is going in move with it, and when the breath is going out move with it. Do simply this: going in, going out, with the breath." He never says anything about the latter part of the technique.

The reason is that Buddha was talking with very ordinary men, and even that might create a desire to attain the interval. That desire to attain the interval will become a barrier to awareness, because if you are desiring to get to the interval you will move ahead. Breath will be coming in, and you will move ahead because you are interested in the gap which is going to be in the future. Buddha never mentions it, so Buddha's technique is just half.

But the other half follows automatically. If you go on practicing breath consciousness, breath awareness, suddenly, one day, without knowing, you will come to the interval. Because as your awareness will become keen and deep and intense, as your awareness will become bracketed -- the whole world is bracketed out; only your breath coming in or going out is your world, the whole arena for your consciousness -- suddenly you are bound to feel the gap in which there is no breath.

When you are moving with breath minutely, when there is no breath, how can you remain unaware? You will suddenly become aware that there is no breath, and the moment will come when you will feel that the breath is neither going out nor coming in. The breath has stopped completely. In that stopping, THE BENEFICENCE.

This one technique is enough for millions. The whole of Asia tried and lived with this technique for centuries. Tibet, China, Japan, Burma, Thailand, Ceylon -- the whole of Asia except India has tried this technique. Only one technique and thousands and thousands have attained enlightenment through it. And this is only the first technique.

But unfortunately, because the technique became associated with Buddha's name, Hindus have been trying to avoid it. Because it became more and more known as a Buddhist method, Hindus have completely forgotten it. And not only that, they have also tried to avoid it for another reason. Because this technique is the first technique mentioned by Shiva, many Buddhists have claimed that this book, VIGYANA BHAIRAVA TANTRA, is a Buddhist book, not a Hindu book.

It is neither Hindu nor Buddhist -- a technique is just a technique. Buddha used it, but it was there already to be used. Buddha became a buddha, an enlightened one, because of the technique. The technique preceded Buddha; the technique was already there. Try it. It is one of the most simple techniques -- simple compared to other techniques; I am not saying simple for you. Other techniques will be more difficult. That is why it is mentioned as the first technique.

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