The Book of Secrets

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The Book of Secrets Now all in one volume for the first time! Osho?s contemporary interpretation of the secret teachings of the 4000-year-old Vigyan Bhairav Tantra, is now collected all in one impressive volume, published by St. Martin?s Press and available from literal bookshops throughout North America and from virtual bookshops on line. Osho goes line by line through each of the mysterious teachings that were first made known in the West by Paul Reps in the last chapter of his book, Zen Flesh, Zen Bones. In the process, we learn that these verses are, in fact, highly condensed, telegraphic instructions for 112 different meditation techniques. Osho describes each technique in detail, and explains how we can experiment to find out if it is the right technique for us. The Book of Secrets was originally delivered as a series of talks, so Osho also answers questions from his audience about the techniques, and about their experiences in meditation.

Chapter Titles

The World of Tantra

2 - The Path of Yoga & The Path of Tantra

3 - Breath - A Bridge to the Universe

4 - Overcoming the Deceptions of the Mind

5 - Five Techniques of Attentiveness

6 - Devices to Transcend Dreaming

7 - Techniques to Put You at Ease

8 - Total Acceptance and Non-division: The Meaning of Tantric Purity

9 - Techniques for Centering

10 - Self-Actualization: The Basic Need

11 - Techniques to Penetrate the Inner

12 - Beyond Mind to the Source

13 - Inner Centering

14 - Changing the Direction of Energy

15 - Seeing the Past as a Dream

16 - Beyond the Sin of Unconsciousness

17 - Several "Stop" Techniques

18 - Remaining with the Facts

19 - A Technique for the Intellectual & a Technique for the Feeling Type

20 - Ordinary Love and the Love of a Buddha

21 - Three Looking Techniques

22 - Unblocking the Third Eye

23 - Several More Looking Methods

24 - Doubt or Faith, Life or Death: The Bases of Different Paths

25 - From Words to Pure Words to Being

26 - Acceptance of the Peaks and the Valleys

27 - Soundlessness, Soundfulness and Total Awareness

28 - Meditation: An Unburdening of Repressions

29 - Methods for the Dropping of Mind

30 - Surrendering in Sex and Surrendering to a Master

31 - From Sound to Inner Silence

32 - "No-fight" is the Central Teaching

33 - The Spirituality of the Tantric Sex Act

34 - Cosmic Orgasm through Tantra

35 - Turning Inward toward the Real

36 - From Maya (illusion) to Reality

37 - Techniques to Witness the Fluxlike Film of Life

38 - Toward the Authentic Being

39 - From the Wave to the Cosmic Ocean

40 - Sudden Enlightenment and its Obstacles

41 - Tantric Methods for Awareness and Nonjudgement

42 - Alertness Through Tantra 43 - Finding the Changeless through the Changing 44 - Secrets of Love and Liberation 45 - Remaining with the Real 46 - The Tantric Way to Freedom from Desires 47 - Tantric Meditation Using Light 48 - The Potentiality of the Seed 49 - Conscious Doing 50 - Moving to the Roots 51 - Coming Back to Existence 52 - Entering This Moment 53 - From Death to Deathlessness 54 - The Fire of Awareness 55 - Only the Unreal Dissolves 56 - Discovering Emptiness 57 - You Are Everywhere 58 - Go Beyond Karma 59 - Watch from the Hill 60 - Liberate Yourself -- From Yourself 61 - Techniques to Become One with the Whole 62 - Right Now is the Goal 63 - Start Creating Yourself 64 - Choicelessness Is Bliss 65 - Destroy the Limits 66 - A Buddha is a Nobody 67 - Go Beyond Mind and Matter 68 - Energy Enjoys Itself Playing 69 - You Are Unknown to Yourself 70 - Suffer the Pain of Aloneness 71 - Forget the Periphery 72 - Start Living in Insecurity 73 - Fear of Transformation Goes Deep 74 - Sensitivity is Awareness 75 - Seek the Rhythm of Opposites 76 - Life is Sex Energy 77 - Become Each Being 78 - The Inner Guide 79 - The Philosophy of Emptiness 80 - All and Nothing Mean the Same List of Meditations Excerpt from The Book of Secrets ABOUT TANTRA: (from Chapter 1, The Book of Secrets) "Tantra says, accept whatsoever you are. This is the basic note -- total acceptance. And only through total acceptance can you grow. Then use every energy you have. How can you use them? Accept them, then find out what these energies are -- what is sex, what is this phenomenon. We are not acquainted with it. We know many things about sex, taught by others. We may have passed through the sex act, but with a guilty mind, with a suppressive attitude, in haste, in a hurry. Something has to be done in order to become unburdened. The sex act is not a loving act. You are not happy in it, but you cannot leave it. The more you try to leave it, the more attractive it becomes. The more you want to negate it, the more you feel invited. You cannot negate it, but this attitude to negate, to destroy, destroys the very mind, the very awareness, the very sensitivity which can understand it. So sex goes on with no sensitivity into it. Then you cannot understand it. Only a deep sensitivity can understand anything; only a deep feeling, a deep moving into it, can understand anything. You can understand sex only if you move in it as a poet moves amidst flowers -- only then! If you feel guilty about flowers, you may pass through the garden, but you will pass with closed eyes. And you will be in a hurry, in a deep, mad haste. Somehow you have to go out of the garden. Then how can you be aware? So tantra says, accept whatsoever you are. You are a great mystery of many multidimensional energies. Accept it, and move with every energy with deep sensitivity, with awareness, with love, with understanding. Move with it! Then every desire becomes a vehicle to go beyond it. Then every energy becomes a help. And then this very world is nirvana, this very body is a temple -- a holy temple, a holy place. Question: WHAT ARE THE INDICATIONS TO KNOW THAT A PARTICULAR TECHNIQUE WILL WORK FOR ME? (from Chapter 2, The Book of Secrets) There are indications. One, you begin to feel a different identity within you. You are no more the same. If the technique fits you, immediately you are a different person. If you are a husband, you are no more the same husband. If you are a shopkeeper, you are never again the same shopkeeper. Whatsoever you are, if the technique fits you, you are a different person; that is the first indication. So if you begin to feel strange about yourself, know that something is happening to you. If you remain the same and do not feel any strangeness, nothing is happening. This is the first indication of whether a technique fits you. If it fits, immediately you are transported, transformed into a different person. Suddenly this happens: you look at the world in a different way. The eyes are the same, but the looker behind them is different. Secondly, all that creates tensions, conflicts, starts dropping. It is not that when you have practiced the method for years, then your conflicts, anxieties, tensions will drop -- no! If the method fits you, immediately they start dropping. You can feel an aliveness coming to you; you are being unburdened. You will begin to feel, if the technique fits you, that gravity has become reversed. Now the earth is not pulling you down. Rather, the sky is pulling you up. How do you feel when an airplane takes off? Everything is disturbed. Suddenly there is a jerk, and gravity becomes meaningless. Now the earth is not pulling you, you are going away from gravity. The same jerk happens if a meditative technique fits you. Suddenly you take off. Suddenly you feel the earth has become meaningless; there is no gravity. It is not pulling you down, you are being pulled up. In religious terminology, this is called "grace." There are two forces -- gravity and grace. Grace means you are being pulled upwards; gravity means you are being pulled downwards. That is why in meditation many people suddenly feel they have no weight. That is why many people feel an inner levitation. So many have reported this to me when the technique fits them: "This is strange! We close our eyes and we feel that we are a little bit above the earth -- one foot, two feet, even four feet above the earth. When we open our eyes we are just on the ground; when we close our eyes we have levitated. So what is this? When we open our eyes we are just on the ground! We never levitated." The body remains on the ground, but you levitate. This levitation is really a pull from the above. If the technique fits you have been pulled, because the working of the technique is to make available for you the upward pull. This is what the technique means: to make you available for the force which can pull you up. So if it fits, you know -- you have become weightless. Thirdly, whatsoever you will now do --whatsoever, howsoever trivial, -- will be different. You will walk in a different way, you will sit in a different way, you will eat in a different way. Everything will be different. This difference you will feel everywhere. Sometimes this strange experience of being different creates fear. One wants again to go back and be the same, because one was so attuned with the old. It was a routine world, even boring, but you were efficient in it. Now everywhere you will feel a gap. You will feel that your efficiency is lost. You will feel that your utility is reduced. You will feel that everywhere you are an outsider. One has to pass through this period. You will become attuned again. You have changed, not the world, so you will not fit. So remember the third thing: When the technique fits you, you will not fit into the world. You will become unfit. Everywhere something is loose, some bolt is missing. Everywhere you will feel that there has been an earthquake. And everything has remained the same; only you, you have become different. But you will be attuned again on a different plane, on a higher plane. The disturbance is felt just like when a child grows and becomes sexually mature. At the age of fourteen or fifteen every boy feels that he has become strange. A new force has entered -- sex. It was not there before, or it was, but it was hidden. Now for the first time he has become available for a new kind of force. That is why boys are very awkward; girls, boys, when they become sexually mature they are very awkward. They are nowhere. They are no longer children and they are not yet men, so they are in between, fitting nowhere. If they play with small children they feel awkward -- they have become men. If they start making friendships with men they feel awkward -- they are still children. They fit with no one. The same phenomenon happens when a technique fits you. A new energy source becomes available that is greater than sex. You are again in a transitory period. Now you cannot fit in this world of worldly men. You are not a child, and you cannot yet fit in the world of saints; and in between one feels awkward. If a technique fits you these three things will come up. You may not have expected that I would say these things. You may have expected that I would say you will become more silent, more quiet, and I am saying quite the contrary: you will become more disturbed. When the technique fits you will become more disturbed, not more silent. Silence will come later on. And if silence comes and not disturbance, know well that this is not a technique; this is just getting adjusted to the old pattern. That is why more people go for a prayer than for meditation because prayer gives you a consolation. It fits you, adjusts to you, to your world. Prayer was doing virtually the same thing that psychoanalysts are now doing. If you are disturbed they will make you less disturbed, adjusted to the pattern, to the society, to the family. So by going to a psychoanalyst for one, two or three years you will not get better, but you will be more adjusted. Prayer does the same thing, and priests do the same thing -- they make you more adjusted. Your child has died and you are disturbed, and you go to a priest. He says, "Do not be disturbed. Only those children die early whom God loves more. He calls them up." You feel satisfied. Your child has been "called up." God loves him more. Or the priest says something else: "Do not be worried, the soul never dies. Your child is in heaven." These prayers, they make you adjusted to the pattern... you feel better. Meditation is a science. It is not going to help you in adjustment, it is going to help you in transformation. That is why I say these three signs will be there as indications. Silence will come, but not as an adjustment. Silence will come as an inner flowering. Then silence will not be an adjustment with the society, with the family, the world, the business -- no! Then silence will be a real harmony with the universe. Then a deep harmony flowers between you and the totality, then there is silence -- but that will come later. First you will get disturbed, first you will become mad. If a technique fits, it will make you aware of everything that you are. Your anarchy, your mind, your madness, everything will come to light. You are just a dark mess. When a technique fits, it is as if suddenly there is light and the whole mess becomes apparent. For the first time you will encounter yourself as you are. You would like to put the light off and go to sleep again -- it is fearful. This is the point where the master becomes helpful. He says, "Do not be afraid. This is just the beginning. And do not escape from it." At first this light shows you what you are, and if you can go on and on, it transforms you toward what you can be. TRY THIS TECHNIQUE: (from The Book of Secrets, Chapter 49) IN SUMMER WHEN YOU SEE THE ENTIRE SKY ENDLESSLY CLEAR, ENTER SUCH CLARITY. Mind is confusion; there is no clarity. And mind is always crowded, always cloudy -- never the open sky, cloudless, empty; mind cannot be that. You cannot make your mind clear; it is not the nature of the mind to be so. Mind will remain unclear. If you can leave the mind behind, if you can suddenly transcend the mind and come out of it, clarity will happen to you. You can be clear, but not the mind. There is not such a thing as a clear mind; never has been and never will be. Mind means the unclarity, the confusion. Try to understand the structure of the mind, and then this technique will be clear to you. What is mind? A continuous process of thought, a continuous procession of thoughts -- associated, non-associated, relevant, irrelevant -- many, multi-dimensional impressions gathered from everywhere. The whole of life is a gathering, a gathering of the dust. And this goes on and on. A child is born. A child is clear because the mind is not there. The moment mind appears, the unclarity, the confusion enters. A child is clear, a clarity, but he will have to gather knowledge, information, culture, religion, conditionings -- necessary, useful. He will have to gather many things from everywhere, from many sources -- opposite, contradictory sources. From thousands and thousands of sources he will gather. Then the mind will become a marketplace, a crowd, and because of so many sources, confusion is bound to be there. And whatsoever you gather, nothing is certain, because knowledge is always a growing affair. I remember, someone related an anecdote to me. He was a great searcher, and he told me this about his professor who taught him for five years in a medical college. The professor was a great scholar of his subject. The last thing he did was to gather his students and tell them, "One thing more I have to teach you. Whatsoever I have taught you is only fifty percent correct, and the remaining fifty percent is absolutely wrong. But the trouble, is, I don?t know which fifty percent is correct and which fifty percent is incorrect -- I don?t know." The whole edifice of knowledge is such. Nothing is certain, no one knows, everyone is groping. Through groping we create systems, and there are thousands and thousands of systems. Hindus say something, Christians say something else, Mohammedans still something else -- all contradictory, all contradicting each other; no agreement, no certainty -- and all these sources are the sources for your mind. You collect: your mind becomes a junkyard; confusion is bound to be there. Only a person who doesn?t know much can be certain. The more you know, the more uncertain you will become. People, primitive people, were more certain and appeared to be more clear. There was no clarity -- simply unawareness of facts that could contradict them. If the modern mind is more confused, the reason is that the modern mind knows more. If you know more you will be more confused, because now you have more knowledge, and the more you know, the more uncertain you become. Only idiots can be certain, only idiots can be dogmatic, only idiots will never hesitate. The more you know, the more the earth is taken away from your feet, the more hesitant you become. What I mean to say is, the more the mind grows, the more you will know the nature of the mind is confusion. When I say only idiots can be certain, I don?t mean that a Buddha is an idiot -- because he is not uncertain. Remember the difference. He is not certain, he is not uncertain -- he is simply clear. With the mind, uncertainty; with the idiotic mind, certainty. With no mind both certainty and uncertainty disappear. Buddha is a clarity, a space, open space. He is not certain -- there is nothing to be certain. He is not uncertain, because there is nothing to be uncertain. Only one who is seeking certainty can be uncertain. Mind is always uncertain and always seeking certainty; always confused and always seeking clarity. A Buddha is one who has dropped