LISTEN TO OSHO SPEAK ON THIS MEDITATION
OR IMAGINE THE
FIVE-COLORED CIRCLES OF THE PEACOCK TAIL TO BE YOUR FIVE SENSES IN
ILLIMITABLE SPACE. NOW, LET THEIR BEAUTY MELT WITHIN. SIMILARLY, AT
ANY POINT IN SPACE OR ON A WALL -- UNTIL THE POINT DISSOLVES. THEN
YOUR WISH FOR ANOTHER COMES TRUE.
All these sutras are
concerned with how to achieve the inner center. The basic mechanism
used, the basic technique used is, if you can create a center outside
-- anywhere: in the mind, in the heart, or even outside on a wall --
and if you concentrate totally on it and you bracket out the whole
world, you forget the whole world and only one point remains in your
consciousness, suddenly you will be thrown to your inner center.
How does it work?
First understand this... Your mind is just a vagabond, a wandering. It
is never at one point. It is always going, moving, reaching, but never
at any point. It goes from one thought to another, from A to B. But it
is never at the A; it is never at the B. It is always on the move.
Remember this: mind is always on the move, hoping to reach somewhere
but never reaching. It cannot reach! The very structure of the mind is
movement. It can only move; that is the inherent nature of the mind.
The very process is movement -- from A to B, from B to C... it goes on
If you stop at A or B
or any point, the mind will fight with you. The mind will say,
"Move on," because if you stop the mind dies immediately. It
can be alive only in movement. The mind means a process. If you stop
and do not move, mind suddenly becomes dead, it is no more there; only
Consciousness is your
nature; mind is your activity -- just like walking. It is difficult
because we think mind is something substantial. We think mind is a
substance -- it is not, mind is just an activity. So it is really
better to call it "minding" than mind. It is a process just
like walking. Walking is a process, if you stop, there is no walking.
You have legs, but no walking. Legs can walk, but if you stop then
legs will be there but there will be no walking.
Consciousness is like
legs -- your nature. Mind is like walking -- just a process. When
consciousness moves from one place to another, this process is mind.
When consciousness moves from A to B, from B to C, this movement is
mind. If you stop the movement, there is no mind. You are conscious,
but there is no mind. You have legs, but no walking. Walking is a
function, an activity; mind is also a function, an activity.
If you stop at any
point, the mind will struggle. The mind will say, "Go on!"
The mind will try in every way to push you forward or backward or
anywhere -- but, "Go on!" Anywhere will do, but do not stay
at one point.
If you insist and if
you do not obey the mind... it is difficult because you have always
obeyed. You have never ordered the mind; you have never been masters.
You cannot be because, really, you have never disidentified yourself
from the mind. You think you are the mind. This fallacy that you are
the mind gives the mind total freedom, because then there is no one to
master it, to control it. There is no one! Mind itself becomes the
master. It may become the master, but that mastery is just seemingly
so. Try once and you can break that mastery -- it is false.
Mind is just a slave
pretending to be the master, but it has pretended so long, for lives
and lives, that even the master believes that the slave is the master.
That is just a belief. Try the contrary and you will know that that
belief was totally unfounded.
This first sutra
IMAGINE THE FIVE-COLORED CIRCLE OF THE PEACOCK TAIL TO BE YOUR FIVE
SENSES IN ILLIMITABLE SPACE. NOW LET THEIR BEAUTY MELT WITHIN
Think that your five senses are five colors, and those five colors are
filling the whole space. Just imagine your five senses are five colors
-- beautiful colors, alive, extended into infinite space. Then move
within with those colors. Move within and feel a center where all
these five colors are meeting within you. This is just imagination,
but it helps. Just imagine these five colors penetrating within you
and meeting at a point.
Of course, these five
colors will meet at a point: the whole world will dissolve. In your
imagination there are only five colors -- just like around the tail of
a peacock -- spread all over space, going deep within you, meeting at
a point. Any point will do, but the hara is the best. Think that they
are meeting at your navel -- that the whole world has become colors,
and those colors are meeting at your navel. See that point,
concentrate on that point, and concentrate until the point dissolves.
If you concentrate on the point it dissolves, because it is just
imagination. Remember, whatsoever we have done is imagination. If you
concentrate on it, it will dissolve. And when the point dissolves, you
are thrown to your center.
The world has
dissolved. There is no world for you. In this meditation there is only
color. You have forgotten the whole world; you have forgotten all the
objects. You have chosen only five colors. Choose any five colors.
This is particularly for those who have a very keen eye, a very deep
color sensitivity. This meditation will not be helpful to everyone.
Unless you have a painter's eye, a color consciousness, unless you can
imagine color, it is difficult.
Have you ever
observed that your dreams are colorless? Only one person in a hundred
is capable of seeing colored dreams. You see just black and white.
Why? The whole world is colored and your dreams are colorless. If one
of you remembers that his dreams are colored, this meditation is for
him. If someone remembers even sometimes that he sees colors in
his dreams, then this meditation will be for him.
If you say to a
person who is insensitive to color, "Imagine the whole space
filled with colors," he will not be able to imagine. Even if he
tries to imagine, if he thinks, "Red," he will see the word
`red', he will not see the color. He will say, "Green," and
the word `green' will be there, but there will be no greenness.
So if you have a
color sensitivity, then try this method. There are five colors. The
whole world is just colors and those five colors are meeting in you.
Deep down somewhere in you, those five colors are meeting. Concentrate
on that point, and go on concentrating on it. Do not move from it;
remain at it. Do not allow the mind. Do not try to think about green
and red and yellow and about colors -- do not think. Just see them
meeting in you. Do not think about them! If you think, the mind has
moved. Just be filled with colors meeting in you, and then at the
meeting point, concentrate. Do not think! Concentration is not
thinking; it is not contemplation.
If you are really
filled with colors and you have become just a rainbow, a peacock, and
the whole space is filled with colors, it will give you a deep feeling
of beauty. But do not think about it; do not say it is beautiful. Do
not move in thinking. Concentrate on the point where all these colors
are meeting and go on concentrating on it. It will disappear, it will
dissolve, because it is just imagination. And if you force
concentration, imagination cannot remain there, it will dissolve.
The world has
dissolved already; there were only colors. Those colors were your
imagination. Those imaginative colors were meeting at a point. That
point, of course, was imaginary -- and now, with deep concentration,
that point will dissolve. Where are you now? Where will you be? You
will be thrown to your center.
dissolved through imagination. Now imagination will dissolve through
concentration. You alone are left as a subjectivity. The
objective world has dissolved; the mental world has dissolved.
You are there only as pure consciousness.
That is why this
AT ANY POINT IN SPACE OR ON A
WALL... This will help. If
you cannot imagine colors, then any point on the wall will help. Take
anything just as an object of concentration. If it is inner it is
better, but again, there are two types of personalities. For those who
are introvert, it will be easy to conceive of all the colors meeting
within. But there are extroverts who cannot conceive of anything
within. They can imagine only the outside. Their minds move only on
the outside; they cannot move in. For them there is nothing like
philosopher David Hume has said, "Whenever I go in, I never meet
any self. All that I meet are only reflections of the outside world --
a thought, some emotion, some feeling. I never meet the innerness, I
only meet the outside world reflected in." This is the extrovert
mind par excellence, and David Hume is one of the most extrovert
So if you cannot feel
anything within, and if the mind asks, "What does this innerness
mean? How to go in?" then try any point on the wall instead.
There are persons who come to me and ask how to go in. It is a
problem, because if you know only outgoing-ness, if you know only
outward movements, it is difficult to imagine how to go in.
If you are an
extrovert then do not try this point inside, try it outside. The same
will be the result. Make a dot on the wall; concentrate on it. Then
you will have to concentrate on it with open eyes. If you are creating
a center inside, a point within, then you will have to concentrate
with closed eyes.
Make a point on a
wall and concentrate on it. The real thing happens because of
concentration, not because of the point. Whether it is out or in is
irrelevant. It depends on you. If you are looking at the outside wall,
concentrating on it, then go on concentrating until the point
dissolves. That has to be noted:
UNTIL THE POINT DISSOLVES! Do not
blink your eyes, because blinking gives a space for the mind to move
again. Do not blink, because then the mind starts thinking. It becomes
a gap; in the blinking, the concentration is lost. So no blinking.
You might have heard
about Bodhidharma, one of the greatest masters of meditation in the
whole history of humankind. A very beautiful story is reported about
He was concentrating
on something -- something outward. His eyes would blink and the
concentration would be lost, so he tore off his eyelids. This is a
beautiful story: he tore off his eyelids, threw them away, and
concentrated. After a few weeks, he saw some plants growing on the
spot where he had thrown his eyelids. This anecdote happened on a
mountain in China, and the mountain's name is Tah, or Ta. Hence, the
name `tea'. Those plants which were growing became tea, and that is
why tea helps you to be awake.
When your eyes are
blinking and you are falling down into sleep, take a cup of tea. Those
are Bodhidharma's eyelids. That is why Zen monks consider tea to be
sacred. Tea is not any ordinary thing, it is sacred -- Bodhidharma's
eyelids. In Japan they have tea ceremonies, and every house has a tea
room, and the tea is served with religious ceremony; it is sacred. Tea
has to be taken in a very meditative mood.
Japan has created
beautiful ceremonies around tea drinking. They will enter the tea room
as if they are entering a temple. Then the tea will be made, and
everyone will sit silently listening to the samovar bubbling. There is
the steam, the noise, and everyone just listening. It is no ordinary
thing... Bodhidharma's eyelids. And because Bodhidharma was trying to
be awake with open eyes, tea helps. Because the story happened on the
mountain of Tah, it is called tea. Whether true or untrue, this
anecdote is beautiful.
If you are
concentrating outwardly, then non-blinking eyes will be needed, as if
you no longer have eyelids. That is the meaning of throwing away the
eyelids. You have only eyes, without eyelids to close them.
Concentrating until the point dissolves. If you persist, if you insist
and do not allow the mind to move, the point dissolves. And when the
point dissolves, if you were concentrated on the point and there was
only this point for you in the world, if the whole world had dissolved
already, if only this point remained and now the point also dissolves,
then the consciousness cannot move anywhere. There is no object to
move to -- all the dimensions are closed. The mind is thrown to
itself, the consciousness is thrown to itself, and you enter the
So whether in or out,
within or without, concentrate until the point dissolves. This point
will dissolve for two reasons. If it is within, it is imaginary -- it
will dissolve. If it is outside, it is not imaginary, it is real. You
have made a dot on the wall and have concentrated on it. Then why will
this dot dissolve? One can understand it dissolving inside -- it was
not there at all; you just imagined it -- but on the wall it is there,
so why will it dissolve?
It dissolves for a
certain reason. If you concentrate on a point, the point is not really
going to dissolve, the mind dissolves. If you are concentrating on an
outer point, the mind cannot move. Without movement it cannot
live, it dies, it stops. And when the mind stops you cannot be related
with anything outward. Suddenly all bridges are broken, because mind
is the bridge. When you are concentrating on a point on the wall,
constantly your mind is jumping from you to the point, from the point
to you, from you to the point. There is a constant jumping; there is a
When the mind
dissolves you cannot see the point, because really, you never see the
point through the eyes: you see the point through the mind
the eyes. If the mind is not there, the eyes cannot function. You may
go on staring at the wall, but the point will not be seen. The mind is
not there; the bridge is broken. The point is real -- it is there.
When the mind will come back, you will see it again; it is there. But
now you cannot see it. And when you cannot see, you cannot move out.
Suddenly, you are at your center.
This centering will
make you aware of your existential roots. You will know
from where you are joined to the existence. In you, there is a point
which is related with the total existence, which is one with it. Once
you know this center, you know you are at home. This world is not
alien. You are not an outsider. You are an insider, you belong to the
world. There is no need of any struggle, there is no fight. There is
no inimical relationship between you and the existence. The existence
becomes your mother.
It is the existence
that has come into you and that has become aware. It is the existence
that has flowered in you. This feeling, this realization, this
happening... and there can be no anguish again.
Then bliss is not a
phenomenon; it is not something that happens and then goes. Then
blissfulness is your very nature. When one is rooted in one's center,
blissfulness is natural. One happens to be blissful, and by and by one
even becomes unaware that one is blissful, because awareness needs
contrast. If you are miserable, then you can feel it when you are
blissful. When misery is no more, by and by you forget misery
completely. And you forget your bliss also. And only when you can
forget your bliss also are you really blissful. Then it is natural. As
stars are shining, as rivers are flowing, so are you blissful. Your
very being is blissful. It is not something that has happened to you: