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Osho meditation the true name with Nanak Omkar Guru Mulla Nasruddin Sadhana Surati Ishwar Chandra buddha Ch6Pt4

Ch6Pt4 Osho Meditation True Name Nanak Omkar Guru Mulla Nasruddin Sadhana Surati Ishwar Chandra Buddha

THERE IS NO PAPER, NO PEN, NO WRITER,

THAT CAN PENETRATE SUCH A STATE.

THE NAME OF THE FLAWLESS ONE IS SUCH

THAT ONLY CONTEMPLATING CAN KNOW IT.

It is like a dumb man tasting sugar; only he knows the taste. And then -- this taste is never forgotten, not only throughout this lifetime but for infinite lives.

Once you get the taste, you find the taste is much more than you -- you can never forget it. The taste is so enormous that rather than your containing it, you will be lost in it. It is like the ocean; you will be lost in it like a drop.

In truth how can you taste God? It is rather God who tastes you, provided you are ready. You get immersed in that taste and a harmony, a unison, is formed with the divine: such is the name Niranjan, the faultless one.

THROUGH CONTEMPLATION ALONE IS REMEMBRANCE BORN.

As you get more and more involved in conversation, remembrance decreases. Perhaps you may have realized that. While you are observing yourself most of your troubles drop off; it is only when you begin speaking again that you land yourself in trouble. What happens? When you are speaking remembrance is at its lowest and awareness is almost nil, because in speaking your attention is on the other and not on yourself. Consciousness is like an arrow. When you talk, the arrow is pointed towards the other, so you are conscious of the one you are talking to, and your attention is diverted away from yourself. In this state of your non-awareness of your own self you say things you may regret all your life.

In a moment of non-awareness you tell a woman you love her although you had never thought about it before. On the spur of the moment words fall out of your mouth and now you are caught in the situation; one careless event gives rise to a thousand more. If you try to pluck one leaf, four more appear in its place, and you are propelled on a journey you least wanted.

Though it may never have struck you before, you will find that all your troubles have their origin in words. When one word has been uttered, the ego in its pride makes you fulfill your words. You are in love and you tell your beloved, "I shall love you for ever and ever." You cannot know what the next moment is going to bring for you. How can you make a promise for the morrow, when you do not even know what is going to happen tomorrow morning, let alone speak of the distant future or of lives to come? If you have even the slightest awareness you would say, "This very moment I am in love with you. About tomorrow I can say nothing." But then the ego would get no pleasure in that.

Mulla Nasruddin's wife said to him, "You don't love me as you did before. Is it because I have become old, or because my body has become sick and clumsy? Have you forgotten your promise before the clergyman that we shall be together in sorrow and in joy?"

The Mulla replied, "Aren't we together in sorrow and joy? But I had made no promise about old age!"

When today you say 'forever' do you realize the implications? If today you declare your love, the rest of your life you will spend fulfilling this promise -- a hard task! If you cannot fulfill your word, you will be full of regrets; if you do, you will be thoroughly miserable. For when love has flown away what will you do? Can you bring it back by force? Instead you must invariably weave a web of deceit.

While speaking, it is difficult to be aware of yourself, for on the plane of speech your attention is on the other person. Speaking is all right only for a Buddha, a sage, who by his sadhana has developed the double-pointed arrow, the consciousness that is aware of the other as well as its own self. This consciousness is called surati, remembrance or self-remembering. The mind is capable of looking in both directions simultaneously and it needn't be lost while talking. While speaking, the witness stands at attention all the time; then no word can possibly cause trouble for you.

There is a Sufi story: The guru sent for his four disciples to practice the sadhana of silence. The four sat in the mosque as evening fell and it began to get dark. No one had yet lit the lamp. As a servant passed by, one of the disciples called out and said, "Brother, light the lamp. Night is coming on."

The second disciple scolded, "The guru told us not to speak. You have spoken!"

The third could not contain himself, "What are you doing? You too have spoken!"

The fourth who had remained quiet now said, "I was the only one to obey the guru. I did not speak until now.''

You may laugh at the story but it is really your own story. If you become silent for a while you will realize how much you long to talk, how you begin an internal dialogue. The slightest excuse and you lose your contemplation.

What is the meaning of the story? As long as no one was around they remembered to observe the silence. As soon as the servant came along, the other was present to attract their attention and all contemplation was lost.

THROUGH CONTEMPLATION ALONE IS REMEMBRANCE BORN.

Remembrance is a beautiful word. It corresponds with Buddha's right mindfulness. Whatever you do, do it mindfully. Be mindful when you talk, when you walk, even when the eyes blink. Do nothing senselessly, unconsciously; for whatever you do in such a fashion will lead invariably to sin. Whatever you do without awareness leads you away from your self. The only method of coming close to your self is to become more and more aware. Whatever the circumstances, whatever the situation, hold fast and never let go of your awareness -- even should you stand to lose everything. Even if your house catches fire, move only with complete awareness.

Ishwar Chandra Vidyasagar, the philosopher and social reformer, has given the following account in his memoirs.

He was once invited by the viceroy who was about to confer an honor on him. He was a poor man, his clothes were old and threadbare, and he dressed in the Bengali style of kurta and dhoti. Friends advised him to get new clothes in keeping with the occasion. At first he refused but later thought better of it and let them order new clothes for him.

One day shortly before the event, as Vidyasagar was returning from his evening walk he saw walking in front of him a well-dressed Mohammedan in coat and pajamas, twirling a stick in his hand. He was walking at his own pace enjoying the evening. Soon a man -- by all appearances his servant -- came running and told him, "Hurry, sir, your house is on fire!" There was no change in the man's stride; he continued walking along as if nothing had happened. The servant, thinking maybe he hadn't heard, repeated loudly, "Sir, your house is on fire! Haven't you heard what I said?"

Even the poor servant, who stood to lose nothing, was trembling and perspiring with fear, but the master remained unaffected. ''I have heard," he told the servant. "Should I change my habitual way of walking just because the house has caught fire?" Ishwar Chandra was shocked. Here is a man whose house is actually on fire, and he is not prepared to change his lifelong walk; and there he was, ready to give up his lifelong attire just to see the viceroy!

Ishwar Chandra was curious to know more about this unique man. As he followed, he saw him walking at the same pace twirling his stick; when he reached the house and saw the flames he calmly gave orders to put out the fire, directed it all, but himself stood on one side and watched without one iota of difference in his attitude.

Ishwar Chandra writes: ''My head bowed in reverence to this man. Never had I come across the like of him." What is it that this man was guarding so zealously? He was guarding his surati, his awareness, and he was not prepared to lose it at any cost. Whatever happens, happens. All that was required to be done was being attended to; that is enough. On no account can contemplation be bartered away. Nothing is so precious in life that you can afford to lose your remembrance for it.

But you abandon your awareness for the slightest thing. A one -- rupee note is lost and you go mad looking for it. You look for it even in places where it could not possibly be. A man has lost something and you find him looking in the tiniest box, much too small for such an object. You are always ready to lose your awareness, or is it better to say you have no awareness to lose -- you are unconscious!

Nanak says: Through contemplation awareness is born within the mind and the intellect. As the Omkar settles more and more within, the external utterance stops first. The arrow now turns within, for now there is no one without to speak to; in other words, the external relations created by speech are no more. To speak is to build a bridge to reach others. It is the relationship between us and others. By not speaking, this relationship is broken; you have become silent.

To become silent means now the journey is reversed: the arrow has turned inwards, the journey within has begun. As soon as this happens, the first glimpse of awareness begins to appear, and for the first time in full awareness you know that YOU are! So far you could see everything except yourself. Only you were in shadow, as there is darkness directly under the flame. Now you will awaken. As the intensity of Omkar increases, contemplation settles on the word and awareness increases proportionately.

Take it this way: There are two sides to the scales; when one goes up the other comes down to the same extent. Proportional to your going inward, so awareness increases. On the third plane when even the word is lost and only the resonance of Omkar remains -- pure sound -- suddenly the awareness becomes complete. You get up. You awaken, as if the sleep of a thousand years has been broken. Darkness flees and there is light, and light alone. It is as if you were in a deep slumber through innumerable lives and dreaming away. Suddenly the dream is broken, and lo, It is morning. You see the dawn as if for the first time in your life.

Osho The true name vol1

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