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OSHO Online Library   »   The Books   »   Yoga: The Mystery Beyond Mind
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Chapter 7: Going Beyond This Mind

For example, if you contemplate on emptiness, the object is almost not, if you meditate on nothingness. There are Buddhist schools which emphasize only one meditation, and that is on nothingness. One has to think, one has to meditate, one has to imbibe the idea that nothing exists. Continuously meditating on nothingness, a moment comes when the object becomes so subtle that it cannot hold your attention; it is so subtle that there is nothing to contemplate, and one goes on and on and on. Suddenly, one day the consciousness bounces upon oneself. Not finding any standing ground there in the object, not finding any foothold, not finding anything to cling to, the consciousness bounces upon itself. It returns, comes back to its own center. Then it becomes the highest, the purest, nirvichara.

The highest in nirvichara is when the consciousness bounces upon oneself. If you start thinking, “I have attained to no-thought, and I have attained to nothingness,” again you have created an object and the consciousness has moved away. This happens many times for a seeker. Not knowing the inner mysteries, many times you bounce upon yourself. Sometimes you touch your center, and again you have gone out. Suddenly, the idea arises, “Yes, I have attained.” Suddenly, you start feeling “Yes, here it is. Satori has happened, samadhi has been attained.” You feel so blissful it is natural for the idea to arise. But if the idea arises, again you have become a victim of something which is objective. Subjectivity is lost again; oneness has become two. Duality is again there.

One has to be aware not to allow the idea of no-thought. Don’t try - whenever something like this happens, remain in it. Don’t try to think about it, don’t make any notion about it; enjoy it. You can dance, there will be no trouble, but don’t allow verbalization, don’t allow language. Dancing won’t disturb, because in dancing you remain one.

In Sufi tradition, dance is used to avoid mind. In the last stage, Sufi masters say, “Whenever you come to a point where the object has disappeared, immediately start dancing so that the energy moves into the body and not into the mind. Immediately do something; anything will help.”

Zen masters, when they attain, start laughing a real belly laugh: roarlike, a lion’s roar. What are they doing? There is energy and for the first time energy has become one. If you allow anything else in the mind division is immediately there again, and division is your old habit. It will persist for a few days. Jump, run, dance, give a good belly laugh, do something so that the energy moves into the body and not into the head - because energy is there and the old pattern is there; it can move again.

Many people come to me, and whenever it happens, the greatest problem arises - the greatest I say, because it is no ordinary problem. The mind immediately grabs hold of it and says, “Yes, you have attained.” The ego has entered, the mind has entered, everything is lost. A single idea and a vast division is immediately there. Dancing is good. You can dance, there will be no trouble about it. You can be ecstatic, you can celebrate. Hence I emphasize on celebration.

After each meditation celebrate, so celebration becomes a part of you, and when the final happens you will immediately be able to celebrate.

These samadhis that result from meditation on an object are samadhis with seed, and do not give freedom from the cycle of rebirth.

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