Osho - Third eye

========= For example, you have never thought without breathing. Thinking has always been with breathing. You are not conscious of breathing, but breathing is there conti nuously, day and night. Every thought, every thinking process is associated with breathing. If you stop your breathing suddenly, thought will also stop. And if all the seven holes -- the seven openings of the head -- are closed, your consci ousness suddenly cannot move out. It remains in, and that remaining in creates a space between your eyes. That space is known as the third eye. If all the openings of the head are closed you cannot move out, because you have always been moving out from these openings. You remain in, and with your consci ousness remaining in it becomes concentrated between these two eyes, between the se two ordinary eyes. It remains in between these two eyes, focused. That spot i s known as the third eye. This space BECOMES ALL INCLUSIVE. This sutra says that in this space everything is included; the whole existence is included. If you can feel the space, you hav e felt all. Once you can feel inside this space between the two eyes, then you h ave known existence, the totality of it, because this inner space is all inclusi ve. Nothing is left out of it. ======== Osho has always said that imagination is very powerful, because energy follows i magination. For example, if you start by imagining a sensation of peace between the armpits, after a while you really feel it. This is because it is real by moving your att ention to the part of your body where your energetic heart is centered, you give energy to it, and activate this source of inner peace which was lying there, do rmant. The same thing happens when you imagine a small blue flame in the area of your third eye. And practicing these meditations regularly, brings about a real transformation in you. =========== OSHO Gourishankar Meditation This is a powerful centering technique which works on the third eye. This meditation consists of four stages of fifteen minutes each. The first two s tages are preparation for the spontaneous Latihan of the third stage. If the bre athing is done correctly in the first stage, the carbon dioxide formed in the bl oodstream will make you feel as high as Gourishankar (Mt. Everest). First Stage 15 minutes - Sit with closed eyes. Inhale deeply through the nose, filling the l ungs. Hold the breath for as long as possible; then exhale very gently through t he mouth, and keep the lungs empty for as long as possible. Continue this breath ing throughout the first stage. Second Stage 15 minutes - Return to normal breathing, keep your body still and relaxed in a s itting position and with your eyes open gaze softly at a candle flame or a flash ing (strobe) blue light.

If you use the strobe blue light, the frequency of the flashes should be synchro nized with the drumbeats of the music for this stage.from the CD (7 times the av erage heart beat). Third Stage 15 minutes- With closed eyes, slowly get back on your feet with your body loose and receptive. Now move very gently and subtely in whichever way you want, the s ubtle energies within this "latihan" will move you from within, as if you are a puppet hanging from invisible strings and being pulled in different directions s lowly and gracefully. Fourth Stage 15 minutes - Close your eyes, lie down, doing nothing, be still. Gourishankar (Mt Everest) represents the highest peak of consciousness. This med itation opens to that space, a space beyond the mind. When you stop thinking for the first time, then the wildness of existence opens its doors, then the unknow n opens itself to you. Osho =========

Vigyan Bhairav Tantra - Meditation Technique 7 WITH INTANGIBLE BREATH IN CENTER OF FOREHEAD, AS THIS REACHES HEART AT THE MOMEN T OF SLEEP, HAVE DIRECTION OVER DREAMS AND OVER DEATH ITSELF. Osho - More and more you are entering deeper layers. WITH INTANGIBLE BREATH IN C ENTER OF FOREHEAD... If you have known the third eye then you know the intangibl e breath, the invisible prana in the center of the forehead, and then you know t he showering -- the energy, the light showers. AS THIS REACHES HEART... When the shower will reach your heart... AT THE MOMENT OF SLEEP, HAVE DIRECTION OVER DRE AMS AND OVER DEATH ITSELF Take this technique in three parts. One, you must be able to feel the prana in b reath -- the intangible part of it, the invisible part of it, the immaterial par t of it. It comes if you are attentive between the two eyebrows; then it comes e asily. If you are attentive in the gap, then too it comes, but a little less eas ily. If you are aware of the center at your navel where breath comes and touches and goes out, it also comes, but with less ease. The easiest way to know the in visible part of breath is to be centered at the third eye. But wherever you are centered, it comes, you begin to feel the prana flowing in. If you can feel the prana flowing in you, you can know when you are going to die . Six months before the day of your death you begin to know, if you can feel the invisible part of breath. Why do so many saints declare the day of their death? It is easy, because if you can see the content of the breath, the prana flowing into you, the moment the process reverses you can feel it. Before you die, six

months before you die, the process reverses: prana begins to flow out of you. Th en the breath is not taking it in. Rather, on the contrary, the breath is taking it out -- the same breath. Go on feeling that it is coming to the heart. The prana enters from your heart i nto the body. Go on feeling that the prana is coming into the heart, and let sle ep come while you are continuously feeling it. You go on feeling, and let sleep come and drown you. If this happens -- that you are feeling invisible breath coming into the heart a nd sleep overtakes you -- you will be aware in dreams. You will know that you ar e dreaming. Ordinarily we do not know that we are dreaming. While you dream you think that this is reality. That too happens because of the third eye. Have you seen anyone asleep? His eyes move upwards and become focused in the third eye. I f you have not seen, then see. Your child is sleeping... just open his eyes and see where his eyes are. His pup ils have gone up and they are focused in the third eye. I say look at children, do not look at grown-ups -- they are not believable because their sleep is not d eep. They will just be thinking that they are asleep. Look at children, their ey es move up. They become focused in the third eye. Because of this focusing in th e third eye you take your dreams as real, you cannot feel they are dreams -- the y are real. You will know when you get up in the morning. Then you will know tha t "I was dreaming." But this is the later, retrospective realization. You cannot realize in the dream that you are dreaming. If you realize it, then there are t wo layers: dream is there but you are awake, you are aware. For one who becomes aware in dreams, this sutra is wonderful. It says, HAVE DIRECTION OVER DREAMS AN D OVER DEATH ITSELF. But if you move into sleep remembering the heart being filled with prana, contin uously being touched by prana with every breath, you will become a master of you r dreams -- and this is a rare mastery. Then you can dream whatsoever dreams you like. Just note while you are falling asleep that "I want to dream this dream," and that dream will come to you. Just say, while falling asleep, "I do not want to dream that dream," and that dream cannot enter your mind.\ Death is deep sleep. If your sleep can will be no dreaming. Dreaming creates surface because of the dreams; because the surface. When there is no dreaming reached.

become as deep as death, that means there superficiality in sleep. You move on the of hanging on to the dreams, you move on you just drop into the sea, its depth is

Death is the same. That is why people in India have always been saying that slee p is a short duration of death, and death is a long sleep -- qualitatively they are the same. Sleep is a day-to-day death. Death is a life-to-life phenomenon, a life-to-life sleep. Every day you are tired. You fall into sleep and you regain your vitality, your aliveness in the morning; you are reborn. After a life of s eventy or eighty years you are tired completely. Now such short durations of dea th won't do; you need a great death. After that great death or great sleep, you are reborn with a totally new body. With this technique, first you will become the master of your dreams -- that is, dreaming will cease. Or if you want to dream you will be able to dream, but dre aming will become voluntary. It will not be non-voluntary, it will not be forced upon you; you will not be a victim. Then the quality of your sleep will become just like that of death. Then you will know that death is sleep. That is why this sutra says: HAVE DIRECTION OVER DREAMS AND OVER DEATH ITSELF. y ou will know that death is just a long sleep -- and helpful and beautiful becaus e it gives you new life; it gives you everything anew. Death ceases to be... wit

h cessation of dreaming, death ceases to be. There is another meaning to gaining power over death, direction over death. If y ou can come to feel that death is just a sleep, you will be able to direct it. I f you can direct your dreams, you can direct your death also. You can choose whe re you are to be born again, to whom, when, in what form; you will become master of your birth also. ==========