奥修关于Vipassana静心的演讲汇集

Osho - Just go on watching your Breathing
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7 i$ {  B1 w. h3 u% d1 S7 U. G$ Z  uaoxiu.comPeople go on doing things almost in a sleep. Just become a little more alert. Do whatsoever you are doing, but bring the quality of consciousness to your actions -- there is no other method. And you can bring that quality to small things and that is helpful. Sitting, just watch your breathing. The breath goes in, watch; the breath goes out, watch. Just go on watching your breathing. And it is of great help because if you watch your breathing, thinking stops.
0 @4 V* L7 R  i- k' t3 ]Osho,奥修,静心,爱的艺术,Meditation, p3 p' F  ]% P* ~6 X
This is something to be understood. Either you can think or you can watch your breathing. You can't do both together. Breathing and thinking are such processes that only one can exist in you -- in awareness. In unawareness, both can continue: you can go on breathing and you can go on thinking.Osho,奥修,静心,爱的艺术,Meditation$ [, i0 D! C1 X& t- D
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But if you become aware, either you can think or you can breathe; and when you breathe with awareness, thinking disappears. Your whole consciousness becomes focused on breathing. And breathing is such a simple process: you need not do it, it is already happening. You can just bring your consciousness to it.Osho,奥修,静心,爱的艺术,Meditation' U& c% H+ x$ d5 H- f! C! o# U% t4 ~
奥修(OSHO)中文社区(Meditation,Love)1 N  e, J% ]5 K4 ^; U/ W0 N8 W
Buddha became enlightened through this simple method. He calls it vipassana, insight. Breathing brings great insight and when you are aware of breathing, the whole thought process simply comes to a stop -- and great stillness arises. After watching your breathing, it will be easy to watch your thinking directly, because breathing is a little gross.
7 h9 ^8 j# T$ }% v3 nOshoOsho,奥修,静心,爱的艺术,Meditation! @. c( w8 u* s! j* `4 c
Thinking is more subtle. Thoughts have no weight, they are weightless; they can't be measured, they are immeasurable. That's why the materialists cannot accept them. Matter means measure -- that which can be measured is matter. So thought is not matter because it cannot be measured. It is, and yet it cannot be measured; hence it is an epiphenomenon.aoxiu.com: \/ O6 ^! H) G7 `

2 m0 G  g/ v1 a- c" ]0 ?$ Z奥修(OSHO)中文社区(Meditation,Love)The materialist says, "It is only a by-product, a side effect, a shadow phenomenon" -- just as you walk in the sun, a shadow follows you. But the shadow is nothing. You walk in life and thinking arises, but it is only a shadow. If you watch this shadow, this epiphenomenon, these thoughts and the processes of thought... it is going to be a more subtle phenomenon because it is not as gross as breathing.2 |" z; t+ ]9 w5 b4 o" I
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But first, learn the process of awareness through breathing and then move to thinking. And you will be surprised: the more you watch your thinking... again, either you can watch or you can think. Both cannot be done simultaneously. If you watch, thinking disappears.
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If thinking appears, watching disappears. When you have become alert enough to watch your thoughts and let them disappear through watching, then move to feeling -- which is even more subtle. And these are the three steps of vipassana. First breathing, second thinking, third feeling. And when all these three have disappeared, what is left is your being. To know it is to know all. To conquer it is to conquer all.
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( h! s9 U# S- ~+ w0 y- X( COsho,奥修,静心,爱的艺术,MeditationSource: from Osho Book "Dhammapada Vol 6"

Osho on Buddha Vipassana Meditation Technique
  J7 \& [5 N+ P- O7 S2 dOsho,奥修,静心,爱的艺术,Meditation
  a! z  f* m4 x) }8 YOshoBuddha's way was VIPASSANA -- vipassana means witnessing. And he found one of the greatest devices ever: the device of watching your breath, just watching your breath. Breathing is such a simple and natural phenomenon and it is there twenty-four hours a day. You need not make any effort. If you repeat a mantra then you will have to make an effort, you will have to force yourself. If you say, "Ram, Ram, Ram," you will have to continuously strain yourself. And you are bound to forget many times. Moreover, the word 'Ram' is again something of the mind, and anything of the mind can never lead you beyond the mind.
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Buddha discovered a totally different angle: just watch your breath -- the breath coming in, the breath going out. There are four points to be watched. Sitting silently just start seeing the breath, feeling the breath. The breath going in is the first point. Then for a moment when the breath is in it stops -- a very small moment it is -- for a split second it stops; that is the second point to watch. Then the breath turns and goes out; this is the third point to watch. Then again when the breath is completely out, for a split second it stops; that is the fourth point to watch. Then the breath starts coming in again... this is the circle of breath.
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$ b0 V& P  C  [  u' ~9 E$ ]$ haoxiu.comIf you can watch all these four points you will be surprised, amazed at the miracle of such a simple process -- because mind is not involved. Watching is not a quality of the mind; watching is the quality of the soul, of consciousness; watching is not a mental process at all. When you watch, the mind stops, ceases to be. Yes, in the beginning many times you will forget and the mind will come in and start playing its old games. But whenever you remember that you had forgotten, there is no need to feel repentant, guilty -- just go back to watching, again and again go back to watching your breath. Slowly slowly, less and less mind interferes.6 r% b% O' r3 {. [+ g, [
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And when you can watch your breath for forty-eight minutes as a continuum, you will become enlightened. You will be surprised -- just forty-eight minutes -- because you will think that it is not very difficult... just forty-eight minutes! It it is very difficult. Forty-eight seconds and you will have fallen victim to the mind many times. Try it with a watch in front of you; in the beginning you cannot be watchful for sixty seconds. In just sixty seconds, that is one minute, you will fall asleep many times, you will forget all about watching -- the watch and the watching will both be forgotten.
' S+ z3 M( q2 K+ f" L6 t% QOsho,奥修,静心,爱的艺术,Meditation/ E: @/ F0 ?9 t: Y( l3 W# w8 i" N
Some idea will take you far far away; then suddenly you will realize... you will look at the watch and ten seconds have passed. For ten seconds you were not watching. But slowly slowly -- it is a knack; it is not a practice, it is a knack -- slowly slowly you imbibe it, because those few moments when you are watchful are of such exquisite beauty, of such tremendous joy, of such incredible ecstasy, that once you have tasted those few moments you would like to come back again and again -- not for any other motive, just for the sheer joy of being there, present to the breath.
( h3 ?: q) Z! l5 O0 F2 t9 n) Taoxiu.comOsho7 Y) `+ w* g8 l/ K0 ]' O
Remember, it is not the same process as is done in yoga. In yoga the process is called PRANAYAM; it is a totally different process, in fact just the opposite of what Buddha calls vipassana. In pranayam you take deep breaths, you fill your chest with more and more air, more and more oxygen; then you empty your chest as totally as possible of all carbon dioxide. It is a physical exercise -- good for the body but it has nothing to do with vipassana. In vipassana you are not to change the rhythm of your natural breath, you are not to take long, deep breaths, you are not to exhale in any way differently than you ordinarily do. Let it be absolutely normal and natural. Your whole consciousness has to be on one point; watching.Osho# w2 [6 n- P8 W7 G2 `+ y- z+ G* P

: @/ ]6 R) j+ dOsho,奥修,静心,爱的艺术,MeditationAnd if you can watch your breath then you can start watching other things too. Walking you can watch that you are walking, eating you can watch that you are eating, and ultimately, finally, you can watch that you are sleeping. The day you can watch that you are sleeping you are transported into another world. The body goes on sleeping and inside a light goes on burning brightly. Your watchfulness remains undisturbed, then twenty-four hours a day there is an undercurrent of watching. You go on doing things... for the outside world nothing has changed, but for you everything has changed. Osho,奥修,静心,爱的艺术,Meditation2 r# O" [; M3 h

( h# t  C0 H8 A- q奥修(OSHO)中文社区(Meditation,Love)Source: from Osho Book “Dhammapada Vol 5”

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Osho on three ways of Doing Vipassana meditation
. t5 Z1 i# v. N! r  f$ h奥修(OSHO)中文社区(Meditation,Love)Osho, E4 d. j$ @; `9 R) ^" }
"All meditations ... hundreds of techniques are available, but the essence of all those techniques is the same, just their forms differ. And the essence is contained in the meditation vipassana. That is the meditation that has made more people in the world enlightened than any other, because it is the very essence.
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: U) j/ C! B- f2 OOshoAll other meditations have the same essence, but in different forms; something nonessential is also joined with them. But vipassana is pure essence. You cannot drop anything out of it and you cannot add anything to improve it. Vipassana is such a simple thing that even a small child can do it. In fact, the smallest child can do it better than you, because he is not yet filled with the garbage of the mind; he is still clean and innocent.奥修(OSHO)中文社区(Meditation,Love)  \4 B0 }* P5 P; F

( r' q# b, E+ g4 G- J' ~- q2 V0 ]8 JOshoRaso, I would suggest vipassana as the technique for you. Vipassana can be done in three ways – you can choose which one suits you the best. The first is: Awareness of your actions, your body, your mind, your heart. Walking, you should walk with awareness. Moving your hand, you should move with awareness, knowing perfectly that you are moving the hand.
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& X8 C! G# L6 [2 Z6 WOsho,奥修,静心,爱的艺术,MeditationYou can move it without any consciousness, like a mechanical thing. You are on a morning walk; you can go on walking without being aware of your feet. Be alert of the movements of your body. While eating, be alert of the movements that are needed for eating. Taking a shower, be alert of the coolness that is coming to you, the water falling on you and the tremendous joy of it .... Just be alert.
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6 _) j3 R( a/ ^  N& ~It should not go on happening in an unconscious state. And the same about your mind: whatever thought passes on the screen of your mind, just be a watcher. Whatever emotion passes on the screen of your heart, just remain a witness – don’t get involved, don’t get identified, don’t evaluate what is good, what is bad; that is not part of your meditation. Your meditation has to be choiceless awareness.Osho,奥修,静心,爱的艺术,Meditation" R9 ~! A1 f/ N8 V6 }4 b9 ]% V' C
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You will be able one day even to see very subtle moods: how sadness settles in you just like the night is slowly, slowly settling around the world, how suddenly a small thing makes you joyous. Just be a witness. Don't think, ”I am sad.” Just know, ”There is sadness around me, there is joy around me. I am confronting a certain emotion or a certain mood.” But you are always far away: a watcher on the hills, and everything else is going on in the valley. This is one of the ways vipassana can be done.
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And for a woman, my feeling is that it is the easiest, because a woman is more alert of her body than a man. It is just her nature. She is more conscious of how she looks, she is more conscious of how she moves, she is more conscious of how she sits; she is always conscious of being graceful. And it is not only a conditioning; it is something natural and biological.
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- a2 h$ H+ f  I! JMothers who have experienced having at least two or three children, start feeling after a certain time whether they are carrying a boy or girl in their womb. The boy starts playing football; he starts kicking here and there, he starts making himself felt – he announces that he is here. The girl remains silent and relaxed; she does not play football, she does not kick, she does not announce. She remains as quiet as possible, as relaxed as possible.
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+ c* t# b$ U1 L7 b& \Osho,奥修,静心,爱的艺术,MeditationSo it is not a question of conditioning, because even in the womb you can see the difference between the boy and the girl. The boy is hectic; he cannot sit in one place. He is all over the place. He wants to do everything, he wants to know everything. The girl behaves in a totally different way. That's why I say, Raso, it will be easier for you to take vipassana in this first form.奥修(OSHO)中文社区(Meditation,Love), R7 ?  @5 ]% t% D/ F
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The second form is breathing, becoming aware of breathing. As the breath goes in, your belly starts rising up, and as the breath goes out, your belly starts settling down again. So the second method is to be aware of the belly, its rising and falling. Just the very awareness of the belly rising and fallingOsho: P" q" k) [& \6 F9 J6 l

+ h; A4 h# l4 }5 p/ k: _' q奥修(OSHO)中文社区(Meditation,Love)... And the belly is very close to the life sources because the child is joined with the mother’s life through the navel. Behind the navel is his life's source. So when the belly rises up, it is really the life energy, the spring of life that is rising up and falling down with each breath. That too is not difficult, and perhaps may be even easier, because it is a single technique.
* A( x9 o7 K6 W! O) o7 e; IOshoOsho,奥修,静心,爱的艺术,Meditation, e$ K4 E: P! u
In the first, you have to be aware of the body, you have to be aware of the mind, you have to be aware of your emotions, moods. So it has three steps. The second sort has a single step: just the belly, moving up and down. And the result is the same. As you become more aware of the belly, the mind becomes silent, the heart becomes silent, the moods disappear.
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; ]0 r6 B7 o" O3 ?- N8 D" K+ SOshoAnd the third is to be aware of the breath at the entrance, when the breath goes in through your nostrils. Feel it at that extreme – the other polarity from the belly – feel it from the nose. The breath going in gives a certain coolness to your nostrils. Then the breath going out ... breath going in, breath going out ....Osho; b, `" _' F/ R. J! @4 ~& X) Q  t
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That too is possible. It is easier for men than for women. The woman is more aware of the belly. Most men don’t even breathe as deep as the belly. Their chest rises up and falls down, because a wrong kind of athletics prevails over the world. Certainly it gives a more beautiful form to the body if your chest is high and your belly is almost non-existent.
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3 T1 C5 U7 k8 M# l& P6 m/ zOsho,奥修,静心,爱的艺术,MeditationMan has chosen to breathe only up to the chest, so the chest becomes bigger and bigger and the belly shrinks down. That appears to him to be more athletic. Around the world, except in Japan, all athletes and teachers of athletes emphasize breathing by filling your lungs, expanding your chest, and pulling the belly in. The ideal is the lion whose chest is big and whose belly is very small. So be like a lion; that has become the rule of athletic gymnasts and the people who have been working with the body.
( T, \0 N5 }' T: H5 H8 Z1 [' `7 BOsho,奥修,静心,爱的艺术,Meditationaoxiu.com8 R' y" J+ z, n$ Q' R
Japan is the only exception, where they don't care that the chest should be broad and the belly should be pulled in. It needs a certain discipline to pull the belly in; it is not natural. Japan has chosen the natural way; hence you will be surprised to see a Japanese statue of Buddha. That is the way you can immediately discriminate whether the statue is Indian or Japanese.) B8 V+ W% s2 Y, E; G6 Y0 ]

4 R; p' t. p% n' P: h( L8 laoxiu.comThe Indian statues of Gautam Buddha have a very athletic body: the belly is very small and the chest is very broad. But the Japanese Buddha is totally different; his chest is almost silent, because he breathes from the belly, but his belly is bigger. It doesn’t look very good because the idea prevalent in the world is the other way round, and it is so old. But breathing from the belly is more natural, more relaxed.Osho,奥修,静心,爱的艺术,Meditation! R' \+ v- p) N1 s) H; _9 v) P% u

% I2 b. A/ H5 F奥修(OSHO)中文社区(Meditation,Love)In the night it happens when you sleep: you don't breathe from the chest, you breathe from the belly. That's why the night is such a relaxed experience. After your sleep, in the morning you feel so fresh, so young, because the whole night you were breathing naturally ... you were in Japan! These are the two points: if you are afraid that breathing from the belly and being attentive to its rising and falling will destroy your athletic form ... men may be more interested in that athletic  form.Osho,奥修,静心,爱的艺术,Meditation3 v* g, G) U( ?7 [

5 t1 v3 @. q, O奥修(OSHO)中文社区(Meditation,Love)Then for them it is easier to watch near the nostrils where the breath enters. Watch, and when the breath goes out, watch. These are the three forms. Any one will do. And if you want to do two forms together, you can do two forms together; then the effort will become more intense. If you want to do all three forms together, you can do all three forms together. Then the process will be quicker. But it all depends on you, whatever feels easy.
, m! X7 l- D+ |" g+ \- J) \3 gOshoaoxiu.com' J& o& `* C, K/ N2 g$ P
Remember: easy is right. As meditation becomes settled, mind silent, the ego will disappear. You will be there, but there will be no feeling of ”I.” Then the doors are open. Just wait with a loving longing, with a welcome in the heart for that great moment, the greatest moment in anybody's life – enlightenment. It comes ... it certainly comes. It has never delayed for a single moment. Once you are in the right tuning, it suddenly explodes in you, transforms you. The old man is dead and the new man has arrived."

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Osho on Gautam Buddha Vision of Meditation
6 R0 g  i! W) {/ K+ mOsho,奥修,静心,爱的艺术,Meditation
5 r' j* U: U7 T; P6 ROshoBuddha says meditation has to become something constant. Buddha brings a totally new vision of meditation to the world. Before Buddha, meditation was something that you had to do once or twice a day, one hour in the morning, one hour in the evening, and that was all. Buddha gave a totally new interpretation to the whole process of meditation.Osho0 v: J: w+ v' `9 ]
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He said: This kind of meditation that you do one hour in the morning, one hour in the evening, you may do five times or four times a day, is not of much value. Meditation cannot be something that you can do apart from life just for one hour or fifteen minutes. Meditation has to become something synonymous with your life; it has to be like breathing. You cannot breathe one hour in the morning and one hour in the evening, otherwise the evening will never come. It has to be something like breathing: even while you are asleep the breathing continues. You may fall into a coma, but the breathing continues.aoxiu.com5 Q8 f8 a5 d8 U7 c" R) \9 j
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Buddha says meditation should become such a constant phenomenon; only then can it transform you. And he evolved a new technique of meditation. His greatest contribution to the world is vipassana; no other teacher has given such a great gift to the world. Jesus is beautiful, Mahavira is beautiful, Lao Tzu is beautiful, Zarathustra is beautiful, but their contribution, compared to Buddha, is nothing. Even if they are all put together, then too Buddha's contribution is greater because he gave such a scientific method -- simple, yet so penetrating that once you are in tune with it, it becomes a constant factor in your life.
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Then you need not do it; you have to do it only in the beginning. Once you have learned the knack of it, it remains with you; you need not do it. Then whatsoever you are doing, it is there. It becomes a backdrop to your life, a background to your life. You are walking, but you walk meditatively. You are eating, but you eat meditatively. You are sleeping, but you sleep meditatively. Remember, even the quality of sleep of a meditator is totally different from the quality of the sleep of a nonmeditator. Everything becomes different because a new factor has entered which changes the whole gestalt.aoxiu.com5 M! Z8 U9 ~2 M
Osho,奥修,静心,爱的艺术,Meditation6 K: B; o6 ~/ y1 q3 |: s% n
Vipassana simply means watching your breath, looking at your breath. It is not like YOGA PRANAYAMA: it is not changing your breath to a certain rhythm -- deep breathing, fast breathing. No, it does not change your breathing at all; it has nothing to do with the breathing. Breathing has only to be used as a device to watch because it is a constant phenomenon in you. You can simply watch it, and it is the most subtle phenomenon. If you can watch your breath then it will be easy for you to watch your thoughts.7 Y8 V: v* C3 p; u6 S' W
Osho,奥修,静心,爱的艺术,Meditation& W6 }5 t* A( f5 p  o/ X
One thing immensely great that Buddha contributed was the discovery of the relationship between breath and thought. He was the first man in the whole history of humanity who made it absolutely clear that breathing and thinking are deeply related. Breathing is the bodily part of thinking and thinking is the psychological part of breathing. They are not separate, they are two aspects of the same coin. He is the first man who talks of bodymind as one unity.Osho,奥修,静心,爱的艺术,Meditation( L4 X; u5 j  c2 Y
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He talks for the first time about man as a psychosomatic phenomenon. He does not talk about body and mind, he talks about bodymind. They are not two, hence no 'and' is needed to join them. They are already one -- bodymind -- not even a hyphen is needed; bodymind is one phenomenon. And each body process has its counterpart in your psychology and vice versa.
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You can watch it, you can try an experiment. Just stop your breathing for a moment and you will be surprised: the moment you stop your breathing, your thinking stops. Or you can watch another thing: whenever your thinking is going too fast your breathing changes. For example, if you are full of sexual lust and your thinking is getting too hot, your breathing will be different: it will not be rhythmic, it will lose its rhythm. It will be more chaotic, it will be unrhythmic.
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0 M7 M' p/ a2 |- E- A* ~  H* j4 j1 h) }aoxiu.comWhen you are angry your breathing changes because your thinking has changed. When you are loving your breathing changes because your thinking has changed. When you are peaceful, at ease, at home, relaxed, your breathing is different. When you are restless, worried, in turmoil, in anguish, your breathing is different. Just by watching your breath you can know what kind of state is happening in your mind.
0 t7 q4 X2 T3 ^- P7 O% `1 }Osho奥修(OSHO)中文社区(Meditation,Love)& y9 m7 A3 U& [! E$ }
Meditators come across a point: when the mind really completely ceases, breathing also ceases. And then great fear arises -- don't be afraid. Many meditators have reported to me, "We became very much afraid, very much frightened, because suddenly we became aware that the breathing has stopped." Naturally, one thinks that when breathing stops death is close by. It is only a question of moments -- you are dying. Breathing stops in death; breathing also stops in deep meditation. Hence deep meditation and death have one thing similar: in both the breathing stops. Therefore, if a man knows meditation he has also known death. That's why the meditator becomes free of the fear of death: he knows breathing can stop and still he is.Osho: e6 B  S( z9 u7 w# S
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Breathing is not life; life is a far bigger phenomenon. Breathing is only a connection with the body. The connection can be cut; that does not mean that life has ended. Life is still there; life does not end just by the disappearance of breathing.
* d! f8 x5 N6 ~8 I7 V1 [. I7 JOshoOsho,奥修,静心,爱的艺术,Meditation! i" Z5 X3 {" t# J# y9 a% G& S1 T9 {
Buddha says: Watch your breathing; let it be normal, as it is. Sitting silently, watch your breath. The sitting posture will also be helpful; the Buddha posture, the lotus posture, is very helpful. When your spine is erect and you are sitting in a lotus posture, your legs crossed, your spine is aligned with the gravitational forces, and the body is at its best relaxed state. Let the spine be erect and the body be loose, hanging on the spine -- not tense. The body should be loose, relaxed, the spine erect, so gravitation has the least pull on you.
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Have you watched it? If you want to go to sleep you have to lie down, for the simple reason that when you are lying down flat on the ground you are in touch with the gravitational forces at the maximum, because all over the body the gravitational pull works, it pulls you. You immediately start falling asleep. It is difficult to fall asleep standing. The most difficult posture to fall asleep in is the lotus posture.Osho3 N# E2 A# @& ~& M6 z. j, @
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The body is so relaxed there is no need to fall asleep, and the gravitational forces are at the minimum; hence they cannot pull you downwards; they can't make you heavy and dull and lethargic. You are bright, you are full of life. You are more intelligent in the lotus posture than you can ever be in any other posture. The body affects your mind.Osho,奥修,静心,爱的艺术,Meditation* W4 `2 U( v  {( X9 |/ e2 a

; d: S% @2 ^) H5 d4 \$ E. \3 W# COsho,奥修,静心,爱的艺术,MeditationScientists now agree with this: that it is only because a few of the monkeys somehow... they have not been able to find the reason why and how it happened, and monkeys are monkeys -- it may have just happened out of curiosity, a few monkeys tried to stand on two legs and these are the monkeys who became the original men; they were the originators. That was the greatest innovation; nothing else has been greater than that. A few monkeys standing erect on their two legs created a great revolution; the revolution happened in the growth of the mind. The erect posture helped the mind to come out of sleep. It became more intelligent, it became more alert, it became more conscious.
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Other animals who move on their four legs have not been able to develop intelligence, although many of them have a mind of almost the same capacity as man. For example, the elephant has a mind of almost the same capacity as man, but has not been able to develop it and I don't think it is ever going to happen. In circuses they try hard to teach the elephant to sit in a chair or to stand even for a few seconds on two feet, but the body is so heavy the elephant cannot manage to be on two feet. Hence the brain remains clouded; the gravitational pull keeps it unconscious.
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Hence this lotus posture is something valuable. It is not just a body phenomenon; it affects the mind, it changes the mind. Sit in a lotus posture -- the whole point is that your spine should be erect and should make a ninety-degree angle with the earth. That is the point where you are capable of being the most intelligent, the most alert, the least sleepy.
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; a4 ~$ J7 l3 B# y7 l7 T6 |Osho,奥修,静心,爱的艺术,MeditationAnd then watch your breath, the natural breath. You need not breathe deeply, you don't change your breathing; you simply watch it as it is. But you will be surprised by one thing: the moment you start watching, it changes -- because even the fact of watching is a change and the breathing is no more the same.Osho,奥修,静心,爱的艺术,Meditation0 R) Z; P$ ]/ ]: u- ?

+ Y! J* ]0 T  U( J" }Osho,奥修,静心,爱的艺术,MeditationSlight changes in your consciousness immediately affect your breathing. You will be able to see it; whenever you watch you will see your breathing has become a little deeper. If it becomes so of its own accord it is okay, but you are not to do it by your will. Watching your breath, slowly slowly you will be surprised that as your breath becomes calm and quiet your mind also becomes calm and quiet. And watching the breath will make you capable of watching the mind.奥修(OSHO)中文社区(Meditation,Love). P, [; p; h* n3 z

$ p8 J" z  e2 j" Q3 T, B8 XOsho,奥修,静心,爱的艺术,MeditationThat is just the beginning, the first part of meditation, the physical part. And the second part is the psychological part. Then you can watch more subtle things in your mind -- thoughts, desires, memories.
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) V  C& y* [+ E% G3 X0 K% h奥修(OSHO)中文社区(Meditation,Love)And as you go deeper into watchfulness, a miracle starts happening: as you become watchful less and less traffic happens in the mind, more and more quiet, silence; more and more silent spaces, more and more gaps and intervals. Moments pass and you don't come across a single thought. Slowly slowly, minutes pass, hours pass....
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And there is a certain arithmetic in it: if you can remain absolutely empty for forty-eight minutes, that very day you will become enlightened, that very moment you will become enlightened. But it is not a question of your effort; don't go on looking at the watch because each time you look, a thought has come. You have to again count from the very beginning; you are back to zero. There is no need for you to watch the time.
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But this has been the experience in the East of all great meditators: that forty-eight minutes seems to be the ultimate point. If this much of a gap is possible, if for this much of a gap thinking stops and you remain alert, with no thought crossing your mind, you are capable of receiving God inside. You have become the host and the guest immediately comes.

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