osho speaks on vigyan bhairav tantra ?? · august 2008 59 realization. you cannot realize in the...
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More and more you are entering deeper layers.
With intangible breath in centre of forehead... if
you have known the third eye then you know
the intangible breath, the invisible prana in the center of the
forehead, and then you know the showering -- the energy,
the light showers.
As this reaches heart... When the shower will reach your
OSHO speaks on Vigyan Bhairav Tantra
-OshoBuddhists learned from
Vigyan Bhairav. Sufis also have
such exercises; they are also
borrowed from Vigyan
Bhairav. Basically, this is the
source book of all techniques
which are known all over
- Osho, The Book of Secrets.
ne of the most ancient texts
and meditation manuals is
Shiva's 5000-year-old Vigyan
Bhairav Tantra, which is concerned
with how to go beyond the mind, to
attain glimpses of the consciousness
which exists apart from the mind. It
is here that one should not be
identified with the mind, and this is
the fallacy of the West; that we are
our minds. For us not to be
identified with our minds, to know
that the mind is only a moving
process, like walking, but not the
same as our consciousness, this is
the message of the Vigyan Bhairav
Tantra, the Ancient Indian text. And
all the 112 techniques of meditation
are not concerned with how the
mind operates, but rather are
concerned only about how to find
the door outside the mind to find
the open sky of consciousness.
With intangible breath in centre of forehead,
as this reaches heart at the moment of sleep,
have direction over dreams and over death
The seventh technique:The seventh technique:
58 OSHO WORLD
heart... At the moment of sleep,
have direction over dreams and over
Take this technique in three
parts. One, you must be able to feel
the prana in breath -- the intangible
part of it, the invisible part of it, the
immaterial part of it. It comes if you
are attentive between the two
eyebrows; then it comes easily. If
you are attentive in the gap, then
too it comes, but a little less easily.
If you are aware of the center at
your navel where breath comes and
touches and goes out, it also comes,
but with less ease. The easiest way
to know the invisible part of breath
is to be centered at the third eye.
But wherever you are centered, it
comes, you begin to feel the prana
If you can feel the prana flowing
in you, you can know when you are
going to die. Six months before the
day of your death you begin to
know, if you can feel the invisible
part of breath. Why do so many
saints declare the day of their
death? It is easy, because if you can
see the content of the breath, the
prana flowing into you, the
moment the process reverses you
can feel it. Before you die, six
months before you die, the process
reverses: prana begins to flow out
of you. Then the breath is not
taking it in. Rather, on the contrary,
the breath is taking it out -- the
You cannot feel it because you
do not know the invisible part --
you know only the visible, you
know only the vehicle. The vehicle
will be the same. Now the breath is
carrying prana in, leaving it there;
then the vehicle goes back empty.
Then again it is filled with the
prana and it comes in. So the
ingoing breath and the outgoing
breath are not the same, remember.
The ingoing breath and the
outgoing breath are the same as
vehicles, but the incoming breath is
filled with prana and the outgoing
breath is empty. You have taken in
the prana and the breath has
The reverse happens when you
are nearing death. The incoming
breath comes prana-less, empty,
because your body cannot suck
prana from the cosmos. You are
going to die; there is no need for it.
The whole process has reversed.
And when the breath goes out, it
takes your prana out. One who has
been able to see the invisible can
know his day of death immediately.
Six months before, the process
This sutra is very, very
significant: With the intangible breath
in centre of forehead, as this reaches
heart at the moment of sleep, have
direction over dreams and over death
itself. While you are falling into
sleep this technique has to be
practiced -- then only, not at any
other time. While you are falling
asleep, only then; that is the right
moment to practice this technique.
You are falling asleep. By and
by, by and by, sleep is overtaking
you. Within moments, your
consciousness will dissolve; you
will not be aware.
Before that moment comes,
become aware -- aware of the
breath and the invisible part prana,
and feel it coming to the heart.
Go on feeling that it is coming to
the heart. The prana enters from
your heart into the body. Go on
feeling that the prana is coming into
the heart, and let sleep come while
you are continuously feeling it. You
go on feeling, and let sleep come
and drown you.
If this happens -- that you are
feeling invisible breath coming into
the heart and sleep overtakes you --
you will be aware in dreams. You
will know that you are dreaming.
Ordinarily we do not know that we
are dreaming. While you dream
you think that this is reality. That
too happens because of the third
eye. Have you seen anyone asleep?
His eyes move upwards and
become focused in the third eye. If
you have not seen, then see.
Your child is sleeping... just
open his eyes and see where his
eyes are. His pupils have gone up
and they are focused in the third
eye. I say look at children, do not
look at grown-ups -- they are not
believable because their sleep is not
deep. They will just be thinking that
they are asleep. Look at children,
their eyes move up. They become
focused in the third eye. Because of
this focusing in the third eye you
take your dreams as real, you
cannot feel they are dreams -- they
are real. You will know when you
get up in the morning. Then you
will know that "I was dreaming."
But this is the later, retrospective
realization. You cannot realize in
the dream that you are dreaming. If
you realize it, then there are two
layers: dream is there but you are
awake, you are aware. For one who
becomes aware in dreams, this
sutra is wonderful. It says, have
direction over dreams and over death
If you can become aware of
dreams, you can do two things. You
can create dreams -- one. Ordinarily
you cannot create dreams. How
impotent man is! You cannot even
create dreams. If you want to dream
a particular thing you cannot dream
it; it is not in your hands. How
powerless man is! Even dreams
cannot be created. You are just a
victim of dreams, not the creator. A
dream happens to you; you cannot
do anything. Neither can you stop it
nor can you create it.
But if you move into sleep
remembering the heart being filled
with prana, continuously being
touched by prana with every
breath, you will become a master of
your dreams -- and this is a rare
mastery. Then you can dream
whatsoever dreams you like. Just
note while you are falling asleep
that "I want to dream this dream,"
and that dream will come to you.
Just say, while falling asleep, "I do
not want to dream that dream," and
that dream cannot enter your mind.
But what is the use of becoming
the master of your dreaming? Isn't
it useless? No, it is not useless.
Once you become master of your
dreams you will never dream -- it is
When you are master of your
dreams, dreaming stops; there is no
need for it. And when dreaming
stops, your sleep has a different
quality altogether, and the quality
is the same as of death.
Death is deep sleep. If your
sleep can become as deep as death,
that means there will be no
dreaming. Dreaming creates
superficiality in sleep. You move on
the surface because of the dreams;
because of hanging on to the
dreams, you move on the surface.
When there is no dreaming you just
drop into the sea, its depth is
Death is the same. That is why
people in India have always been
saying that sleep is a short duration
of death, and death is a long sleep --
qualitatively they are the same.
Sleep is a day-to-day death. Death
is a life-to-life phenomenon, a life-
to-life sleep. Every day you are
tired. You fall into sleep and you
regain your vitality, your aliveness
in the morning; you are reborn.
After a life of seventy or eighty
years you are ti