Vigyan Bhairav Tantra - Meditation
THE APPRECIATION OF OBJECTS AND SUBJECTS IS THE SAME
FOR AN ENLIGHTENED AS FOR AN UNENLIGHTENED PERSON. THE FORMER HAS ONE
GREATNESS: HE REMAINS IN THE SUBJECTIVE MOOD, NOT LOST IN THINGS
Osho - There is a very
beautiful method. You can start it as you are; no other prerequisite is
needed. The method is simple: you are surrounded by persons, things,
phenomena -- every moment something is around you. Things are there,
events are there, persons are there -- but because you are not alert,
you are not there. Everything is there but you are fast asleep. Things
move around you, persons move around you, events move around you, but
you are not there. Or, you are asleep.
So whatsoever happens in your surroundings becomes a master, becomes a
force over you; you are dragged by it. You are not only impressed,
conditioned by it, you are dragged by it.
Anything can catch you, and you will follow it. Somebody passes -- you
look, the face is beautiful -- and you are carried away. The dress is
beautiful, the color, the material is beautiful -- you are carried away.
The car passes -- you are carried away. Whatsoever happens around you,
catches you. You are not powerful. Everything else is more powerful than
you. Anything changes you. Your mood, your being, your mind, depend on
other things. Objects influence you.
This sutra says that enlightened persons and unenlightened persons live
in the same world. A Buddha and you both live and move in the same world
-- the world remains the same. The difference is not in the world, the
difference happens in the Buddha: he moves in a different way. He moves
among the same objects but he moves in a different way. He is his own
master. His subjectivity remains aloof and untouched. That is the
secret. Nothing can impress him; nothing from the outside can condition
him; nothing can overpower him. He remains detached; he remains himself.
If he wants to go somewhere, he will go, but he will remain the master.
If he wants to pursue a shadow, he will pursue it, but it is his own
This distinction must be understood. By `detachment' I don't mean a
person who has renounced the world -- then there is no sense and no
meaning in detachment. A detached person is a person who is living in
the same world as you -- the difference is not in the world. A person
who renounces the world is changing the situation, not himself. And you
will insist on changing the situation if you cannot change yourself.
That is the indication of a weak personality. A strong person, alert and
aware, will start to change himself... not the situation in which he is.
Because really the situation cannot be changed -- even if you can change
the situation, there will be other situations. Every moment situations
go on changing so every moment the problem will be there.
This is the difference between the religious and the non-religious
attitude. The non-religious attitude is to change the situation, the
surrounding. It doesn't believe in you, it believes in situations: when
the situation is okay, you will be okay. You are dependent on the
situation: if the situation is not okay, you will not be okay. So you
are not an independent entity. For communists, Marxists, socialists, and
all those who believe in changing the situation, you are not important;
really, you don't exist. Only the situation exists and you are just a
mirror which reflects the situation. The religious attitude says that as
you are you may be a mirror, but this is not your destiny -- you can
become something more, someone who is not dependent.
There are three steps of growth. Firstly, the situation is the master,
you are just dragged by it. You believe that `you are', but you are not.
Secondly, `you are', and the situation cannot drag you, the situation
cannot influence you because you have become a will, you are integrated
and crystalized. Thirdly, you start influencing the situation: just by
your being there, the situation changes.
The first state is that of the unenlightened; the second state is of the
person who is constantly aware but as yet unenlightened -- he has to be
alert, he has to do something to be alert. The alertness has not become
natural yet so he has to fight. If he loses consciousness or alertness
for a single moment, he will be in the influence of the thing. So he has
to stand on his toes continuously. He is the seeker, the SADHAK, the one
who is practising something. The third state is that of the SIDDHA, the
enlightened one. He is not trying to be alert, he simply is alert --
there is no effort to it. Alertness is just like breathing: it goes on,
he does not have to maintain it. When alertness becomes a phenomenon
like breathing, natural, SAHAJ, spontaneous, then this type of person,
this type of centered being, automatically influences situations.
Situations change around him -- not that he wishes them to change, but
he is powerful.
Power is the thing to be remembered. You are powerless so anything can
overpower you. And power comes through alertness, awareness: the more
alert, the more powerful; the less alert, the less powerful. Look...
while you are asleep even a dream becomes powerful because you are fast
asleep, you have lost all consciousness. Even a dream is powerful, and
you are so weak that you cannot even doubt it. Even in an absurd dream
you cannot be skeptical, you will have to believe it. And while it
lasts, it looks real. You may see just absurd things in the dream, but
while you are dreaming, you cannot doubt. You cannot say this is not
real; you cannot say this is a dream; you cannot say this is impossible.
You simply cannot say it because you are so fast asleep. When
consciousness is not there even a dream affects you. While awake, you
will laugh and you will say, "It was absurd, impossible, this cannot
happen. This dream was just illusory." But you have not noticed that
while it was there you were influenced by it, you were totally taken
over by it. Why was a dream so powerful? The dream was not powerful --
you were powerless. Remember this: when you are powerless even a dream
While you are awake, a dream cannot influence you, but reality, the
so-called reality around, does. An awakened person, an enlightened
person, has become so alert that your reality also cannot influence him.
If a woman passes, a beautiful woman, you are suddenly carried away.
Desire has arisen, the desire to possess. If you are alert, the woman
will pass by, but the desire will not arise -- you have not been
influenced, you have not been taken over. When this happens for the
first time, when things move around you and you are not influenced, you
will feel a subtle joy of being. For the first time really you feel that
you are; nothing can drag you out of you. If you want to follow, that is
another thing. That is your decision. But don't deceive yourself. You
can deceive. You can say, "Yes. The woman is not powerful, but I want to
follow her, I want to possess her." You can deceive. Many people go on
deceiving. But you are deceiving nobody except yourself -- then it is
futile. Just take a close look: you will know the desire is there. The
desire comes first, and then you start rationalizing it.
For an enlightened person, things are there and he is there but there is
no bridge between him and the thing. The bridge has broken. He moves
alone. He lives alone. He follows himself. Nothing else can possess him.
Because of this feeling we have called this attainment MOKSHA -- total
freedom, MUKTI. He is totally free.
All over the world, man has searched for freedom; you cannot find a man
who is not hankering after freedom in his own way. Through many paths
man tries to find a state of being where he can be free, and he resents
anything that gives him a feeling of bondage. He hates it. Anything that
hinders, that makes him imprisoned, he fights. He struggles against it.
Hence so many political fights, so many wars, revolutions; hence so many
continuous family fights -- wife and husband, father and son, all
fighting each other. The fight is basic. The fight is for freedom. The
husband feels confined, the wife has imprisoned him -- now his freedom
is cut. And the wife feels the same. They both resent each other, they
both fight, they both try to destroy the bondage. The father fights the
son because every stage of growth in the son means more freedom for him.
And the father feels he is losing something: power, authority. In
families, in nations, in civilizations, man is hankering after only one
thing -- freedom.
But nothing is achieved through political fights, revolutions, wars.
Nothing is achieved. Because even if you get freedom, it is superficial
-- deep down you remain in bondage. So every freedom proves a
disillusionment. Man longs so much for wealth, but as far as I
understand it, it is not a longing for wealth, it is a longing for
freedom. Wealth gives you a feeling of freedom. If you are poor, you are
confined, your means are limited -- you cannot do this, you cannot do
that. You don't have the money to do it. The more money you have, the
more you feel you have freedom, you can do anything you like. But when
you have all the money and you can do all that you wish, imagine, dream
about, suddenly you feel this freedom is superficial, because inside
your being knows well that you are powerless and that anything can
attract you. You are impressed, influenced, possessed by things and
This sutra says that you have to come to a state of consciousness where
nothing impresses you, you can remain detached. How to do it? Throughout
the whole day the opportunity is there to do it. That is why I say this
method is good for you to do. Any moment you can become aware that
something is possessing you. Then take a deep breath, inhale deeply,
exhale deeply, and look at the thing again. While you are exhaling look
at the thing again, but look just as a witness, as a spectator. If you
can achieve the witnessing state of mind for even a single moment,
suddenly you will feel you are alone, nothing can impress you; at least
in that moment nothing can create desire in you. Take a deep breath and
exhale it whenever you feel that something is impressing you,
influencing you, dragging you away from you, becoming more important
than yourself. And in that small gap created by the exhalation look at
the thing -- a beautiful face, a beautiful body, a beautiful building,
If you feel it is difficult, if just by exhaling you
cannot create a gap, then do one thing more: exhale, and stop inhalation
for a single moment so the exhalation has thrown all the air out. Stop,
don't inhale. Then look at the thing. When the air is out, or in, when
you have stopped breathing, nothing can influence you. In that moment
you are unbridged -- the bridge is broken. Breathing is the bridge. Try
it. It will be only for a single moment that you will have the feeling
of witnessing, but that will give you the taste, that will give you the
feeling of what witnessing is.
Then you can pursue it. Throughout the whole day,
whenever something impresses you and a desire arises, exhale, stop in
the interval, and look at the thing. The thing will be there, you will
be there, but there will be no bridge. Breathing is the bridge. Suddenly
you will feel you are powerful, you are potential. And the more powerful
you feel, the more YOU will become. The more things drop, the more their
power over you drops, the more crystalized you will feel. Individuality
has begun. Now you have a center to refer to, and any moment you can
move to the center and the world disappears. Any moment you can take
shelter in your own center, and the world is powerless.
This sutra says, THE APPRECIATION OF OBJECTS AND SUBJECTS IS THE SAME
FOR AN ENLIGHTENED AS FOR AN UNENLIGHTENED PERSON. THE FORMER HAS ONE
GREATNESS: HE REMAINS IN THE SUBJECTIVE MOOD, NOT LOST IN THINGS. He
remains in the subjective mood, he remains within himself, he remains
centered in consciousness. Remaining in the subjective mood has to be
practised. As many opportunities as you can get, try it. And every
moment there is an opportunity, every single moment there is an
opportunity. Something or other is impressing you, dragging you out,
pulling you out, pushing you in.
I am reminded of an old story. A great king, Bharthruhari, renounced the
world. He renounced the world because he had lived in it totally and he
had come to realize that it was futile. It was not a doctrine to him, it
was a lived reality. He had come to the conclusion through his own life.
He was a man of strong desire, he had indulged in life as much as
possible, then suddenly he realized it was useless, futile. So he left
the world, he renounced it, and he went to a forest.
One day he was meditating under a tree. The sun was rising. Suddenly he
became aware that just on the road, the small road which passed nearby
the tree, lay a very big diamond. As the sun was rising, it was
reflecting the rays. Even Bharthruhari had not seen such a big diamond
before. Suddenly, in a moment of unawareness, a desire arose to possess
it. The body remained unmoved, but the mind moved. The body was in the
posture of meditation, SIDDHASANA, but the meditation was no longer
there. Only the dead body was there, the mind had moved -- it had gone
to the diamond.
Before the king could move, two men came from different directions on
their horses and simultaneously they became aware of the diamond lying
on the street. They pulled out their swords, each one claiming that he
had sene the diamond first. There was no other way to decide so they had
to fight. They fought and killed each other. Within moments two dead
bodies were lying there next to the diamond. Bharthruhari laughed,
closed his eyes, and went into meditation again.
What happened? He again realized the futility. And what happened to
these two men? The diamond became more meaningful than their whole life.
This is what possession means: they threw away their life just for a
stone. When desire is there, you are no more -- desire can lead you to
suicide. Really, every desire is leading you to suicide. When you are in
the power of a desire, you are not in your senses, you are just mad.
The desire to possess arose in Bharthruhari's mind also; in a fragment
of a moment the desire arose. And he might have moved to get it but
before he could, the other two persons came and fought, and there were
two dead bodies lying on the road with the stone there in its own place.
Bharthruhari laughed, closed his eyes, and went into his meditation
again. For a single moment his subjectivity was lost. A stone, a
diamond, the object, became more powerful. But again the subjectivity
was regained. Without the diamond the whole world disappeared, and he
closed his eyes.
For centuries meditators have been closing their eyes. Why? It is only
symbolic that the world has disappeared, that there is nothing to look
at, that nothing is worth anything, even to look at. You will have to
remember continuously that whenever desire arises, you have moved out of
your subjectivity. This is the world, this movement. Regain, move back,
get centered again! You will be able to do it: the capacity is there
with everyone. No one ever loses the inner potential, it is always
there. You can move. If you can move out, you can move in. If I can go
out of my house, why can I not come back within it? The same route is to
be traveled; the same legs are to be used. If I can go out, I can come
Every moment you are moving out, but whenever you move
out, remember -- and suddenly come back. Be centered. If you feel it
difficult in the beginning then take a deep breath, exhale, and stop. In
that moment look at the thing which was attracting you. Really, nothing
was attracting you, YOU were attracted. That diamond lying there on the
road in the lonely forest was not attracting anybody, it was simply
lying there being itself. The diamond was not aware that Bharthruhari
had been attracted, that someone had moved from his meditation, from his
subjectivity, had come back into the world. The diamond was not aware
that two persons had fought for it and lost their lives.
So nothing is attracting you -- YOU get attracted. Be alert and the
bridge will be broken and you will regain balance inside. Go on doing it
more and more. The more you do, the better. And a moment will come when
you will not need to do it because the inner power will give you such a
strength that the attraction of things will be lost. It is your weakness
which is attracted. Be more powerful and nothing will attract you. Only
then for the first time are you master of your own being.
That will give you real freedom. No political freedom, no economic
freedom, no social freedom, can be of much help. Not that they are not
desirable, they are good, good in themselves, but they will not give you
the things which the innermost core of your being is longing for -- the
freedom from things, from objects, the freedom to be oneself without any
possibility of being possessed by anything or anybody.