Vigyan Bhairav Tantra -
Meditation Technique 1
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
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
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.