Sakshi Ki Sadhana #8
Available in:
Read in Original Hindi (मूल हिन्दी)
Questions in this Discourse
(The breath meditation continues for ten minutes; after ten minutes Osho gives suggestions for the second experiment.)
The second experiment—I am explaining them separately so it becomes clear to you—the second experiment is: total acceptance.
Just now we were sitting, breathing, paying attention to the breath—birds are making sounds, some child will cry, a truck will pass on the road—these sounds are happening all around us. Ordinarily, people who meditate, who pray and worship, take up a kind of enmity with the world around them. If someone in the house starts meditating, he often appears more disturbed after meditation than he was before. If a utensil falls somewhere in the house, or a child starts crying, his anger will only increase. He feels there is a disturbance, an obstruction.
In my view, meditation is a process that accepts all hindrances; it does not consider any hindrance to be a hindrance. And until we learn such a way of meditating in which we can use obstacles as steps, it is impossible to enter meditation. Because obstacles are all around. A truck will pass on the road, birds will call; they have no concern that you have sat to meditate, that your meditation should not be disturbed. And if you decide that there is a disturbance, then there will be.
Obstruction arises not because of obstacles, but because of our inner attitude that “there is an obstruction.” If this attitude is dropped and we accept that whatever is happening is fine, that we are okay with it—birds are calling, we are okay with it—then the birds’ sounds will deepen your silence, not lessen it. A truck is passing on the road, we are okay with it. A child is crying, we are okay with it. Because today you have come and sat in the garden; if you want to experiment you will do it at home—there will be the road, there will be sounds in the house, conversations, noise—and if your outlook remains that all this is becoming a hurdle, then meditation will become impossible.
So for the next ten minutes we will experiment with total acceptance. Whatever is happening, I am okay with it; I have no opposition. And when you listen to the birds’ calls with this consent—because then there is no other way but to listen—when you listen with peace, with joy, with acceptance, you will find the birds’ sound resonates within and passes on; you are left like an empty house. The sound does not create any hindrance; rather, after it, you are more silent than you were before the sound. As when you are walking on a road at night, in a dark night, and a car passes; after the light of the car has gone by, the road seems even darker. Exactly so the sound will pass; if we do not oppose it, a denser silence returns from behind.
So for ten minutes we will practice total acceptance. Because without this experiment of total acceptance, entering meditation is impossible. Nor can you run away to the Himalayas—and even if you do, something will still be happening there. If people do not speak, birds will; if no one passes on the road, the winds will flow through the trees and there will be sound. There is life throughout the world, the sound of life; you cannot run from it, you have to accept it.
And then, when the Divine is everywhere, all sounds are His. Opposition is not even appropriate. If a bird is crying out, it is the Divine crying out. And if winds come into the trees and dry leaves fly, they too are the Divine’s. Everything belongs to the Divine. And when we are to become one with all this, by opposing we will not be able to become one. Non-opposition, non-resistance, is the second sutra.
So let us sit again for ten minutes. We will take deep breaths, keep attention on the breath, and along with that do the second experiment: whatever is happening, I am okay with it, I accept, I have no opposition. And as this feeling deepens within—that I am okay, I accept—so the mind will begin to descend into deep silence. Close your eyes again. Deep breathing, attention on the breath, and acceptance of the life all around—no resistance. The mind starts to gain momentum on its own along the path of deeper and deeper peace. There is no rejection of anything, no opposition. It is by opposition that obstruction is created.
Just now we were sitting, breathing, paying attention to the breath—birds are making sounds, some child will cry, a truck will pass on the road—these sounds are happening all around us. Ordinarily, people who meditate, who pray and worship, take up a kind of enmity with the world around them. If someone in the house starts meditating, he often appears more disturbed after meditation than he was before. If a utensil falls somewhere in the house, or a child starts crying, his anger will only increase. He feels there is a disturbance, an obstruction.
In my view, meditation is a process that accepts all hindrances; it does not consider any hindrance to be a hindrance. And until we learn such a way of meditating in which we can use obstacles as steps, it is impossible to enter meditation. Because obstacles are all around. A truck will pass on the road, birds will call; they have no concern that you have sat to meditate, that your meditation should not be disturbed. And if you decide that there is a disturbance, then there will be.
Obstruction arises not because of obstacles, but because of our inner attitude that “there is an obstruction.” If this attitude is dropped and we accept that whatever is happening is fine, that we are okay with it—birds are calling, we are okay with it—then the birds’ sounds will deepen your silence, not lessen it. A truck is passing on the road, we are okay with it. A child is crying, we are okay with it. Because today you have come and sat in the garden; if you want to experiment you will do it at home—there will be the road, there will be sounds in the house, conversations, noise—and if your outlook remains that all this is becoming a hurdle, then meditation will become impossible.
So for the next ten minutes we will experiment with total acceptance. Whatever is happening, I am okay with it; I have no opposition. And when you listen to the birds’ calls with this consent—because then there is no other way but to listen—when you listen with peace, with joy, with acceptance, you will find the birds’ sound resonates within and passes on; you are left like an empty house. The sound does not create any hindrance; rather, after it, you are more silent than you were before the sound. As when you are walking on a road at night, in a dark night, and a car passes; after the light of the car has gone by, the road seems even darker. Exactly so the sound will pass; if we do not oppose it, a denser silence returns from behind.
So for ten minutes we will practice total acceptance. Because without this experiment of total acceptance, entering meditation is impossible. Nor can you run away to the Himalayas—and even if you do, something will still be happening there. If people do not speak, birds will; if no one passes on the road, the winds will flow through the trees and there will be sound. There is life throughout the world, the sound of life; you cannot run from it, you have to accept it.
And then, when the Divine is everywhere, all sounds are His. Opposition is not even appropriate. If a bird is crying out, it is the Divine crying out. And if winds come into the trees and dry leaves fly, they too are the Divine’s. Everything belongs to the Divine. And when we are to become one with all this, by opposing we will not be able to become one. Non-opposition, non-resistance, is the second sutra.
So let us sit again for ten minutes. We will take deep breaths, keep attention on the breath, and along with that do the second experiment: whatever is happening, I am okay with it, I accept, I have no opposition. And as this feeling deepens within—that I am okay, I accept—so the mind will begin to descend into deep silence. Close your eyes again. Deep breathing, attention on the breath, and acceptance of the life all around—no resistance. The mind starts to gain momentum on its own along the path of deeper and deeper peace. There is no rejection of anything, no opposition. It is by opposition that obstruction is created.
(For ten minutes the meditation of total acceptance continues; after ten minutes Osho gives suggestions for the third experiment.)
And the third point: the greatest wall between man and the Divine is not on the Divine’s side; it is on man’s side. That wall is man’s notion, “I am.” The stronger this notion is—this ego, this “I am”—the higher the wall that stands between us and That. In the full depth of meditation the “I” must dissolve; otherwise the wall will not fall, and union will not be possible.
So the third sutra is the dissolution of the “I.”
In the third sutra, continue the first two experiments and add the third. We will breathe deeply. We will maintain the feeling of total acceptance: whatever is happening, I am at ease with it. There is no need to harbor any inner resistance. If the sun is intense, it is intense—and I am okay with it, whatever is happening. And the attention remains on the breath. Now add the third element: the feeling “I am not; I have dissolved.” As a drop falls into the ocean and is lost, so too I am lost. As this feeling deepens—“I am lost, I am dissolved, I am finished”—the sense that He is will begin to reveal itself on its own. Here, as I dissolve, there His being begins. On this side I vanish; on that side He begins to be. A drop falls into the ocean: it is not that first the drop is gone and then the ocean appears—drop gone, ocean happened.
Let man dissolve, and the Divine is here this very moment. But we lack the courage to dissolve. We keep holding ourselves together lest we get lost, lest we disappear. Perhaps that is necessary in daily life. But if for just an hour out of the twenty-four you can disappear, you will discover that what did not come to you in the twenty-three hours of being somebody, comes in the one hour of being nobody. In twenty-three hours of striving you did not find happiness, you did not find peace; in one hour you vanished—and all was attained.
The third experiment is for ten minutes. Then, practice all three together: in the morning, on waking, for about half an hour; and at night, as you are going to sleep, practice lying in bed and fall asleep while doing it.
If one hour in twenty-four can be given to this, then within two or three months you will find that a new person has begun to be born within you. Something entirely new has started, something of which we had no inkling.
But we are so weak that we cannot give even an hour to the Divine for two or three months. We will do it a day or two and then wonder whether anything will happen or not.
For three months, keep one thought in mind: even if nothing happens, nothing will be lost. When a man digs a well, at first only pebbles and stones come to hand. If he thinks, “It’s only stones; forget it,” and goes to dig elsewhere—there too, at first, stones come. One must dig ten, twenty, fifty feet of stones before the water-source is reached. Here too, when we descend into the excavation of the mind—and meditation is the excavation of the mind, the making of a well in the mind—at first, stones alone will come to hand. But if one simply keeps at it, keeps at it, the water-source will be found. And the wait is not very long. Yet we no longer have the capacity even for a little waiting.
So do the third experiment. The third experiment is to be immersed in the feeling, “I am not.”
Once again, close your eyes. Begin to breathe deeply. As the breath goes in, let awareness go in; as the breath goes out, let awareness go out. Keep watching—this breath went in, this breath returned out; it went in again, it went out again—keep watching the breath. Do not let the breath go unseen; keep the memory of the breath: it is going in, it is going out. Let all the attention be on the breath, and let the breathing be deep. Then let the feeling of total acceptance remain—whatever is, is accepted; whatever is, is accepted. And now, in the third experiment, be immersed—generate this feeling: as a drop falls into the ocean, so I too have fallen into the infinite ocean and dissolved—I am not, I am not...
So the third sutra is the dissolution of the “I.”
In the third sutra, continue the first two experiments and add the third. We will breathe deeply. We will maintain the feeling of total acceptance: whatever is happening, I am at ease with it. There is no need to harbor any inner resistance. If the sun is intense, it is intense—and I am okay with it, whatever is happening. And the attention remains on the breath. Now add the third element: the feeling “I am not; I have dissolved.” As a drop falls into the ocean and is lost, so too I am lost. As this feeling deepens—“I am lost, I am dissolved, I am finished”—the sense that He is will begin to reveal itself on its own. Here, as I dissolve, there His being begins. On this side I vanish; on that side He begins to be. A drop falls into the ocean: it is not that first the drop is gone and then the ocean appears—drop gone, ocean happened.
Let man dissolve, and the Divine is here this very moment. But we lack the courage to dissolve. We keep holding ourselves together lest we get lost, lest we disappear. Perhaps that is necessary in daily life. But if for just an hour out of the twenty-four you can disappear, you will discover that what did not come to you in the twenty-three hours of being somebody, comes in the one hour of being nobody. In twenty-three hours of striving you did not find happiness, you did not find peace; in one hour you vanished—and all was attained.
The third experiment is for ten minutes. Then, practice all three together: in the morning, on waking, for about half an hour; and at night, as you are going to sleep, practice lying in bed and fall asleep while doing it.
If one hour in twenty-four can be given to this, then within two or three months you will find that a new person has begun to be born within you. Something entirely new has started, something of which we had no inkling.
But we are so weak that we cannot give even an hour to the Divine for two or three months. We will do it a day or two and then wonder whether anything will happen or not.
For three months, keep one thought in mind: even if nothing happens, nothing will be lost. When a man digs a well, at first only pebbles and stones come to hand. If he thinks, “It’s only stones; forget it,” and goes to dig elsewhere—there too, at first, stones come. One must dig ten, twenty, fifty feet of stones before the water-source is reached. Here too, when we descend into the excavation of the mind—and meditation is the excavation of the mind, the making of a well in the mind—at first, stones alone will come to hand. But if one simply keeps at it, keeps at it, the water-source will be found. And the wait is not very long. Yet we no longer have the capacity even for a little waiting.
So do the third experiment. The third experiment is to be immersed in the feeling, “I am not.”
Once again, close your eyes. Begin to breathe deeply. As the breath goes in, let awareness go in; as the breath goes out, let awareness go out. Keep watching—this breath went in, this breath returned out; it went in again, it went out again—keep watching the breath. Do not let the breath go unseen; keep the memory of the breath: it is going in, it is going out. Let all the attention be on the breath, and let the breathing be deep. Then let the feeling of total acceptance remain—whatever is, is accepted; whatever is, is accepted. And now, in the third experiment, be immersed—generate this feeling: as a drop falls into the ocean, so I too have fallen into the infinite ocean and dissolved—I am not, I am not...
(For ten minutes the ego-dissolution meditation experiment continues; after ten minutes Osho begins to speak again.)
In the first stage of meditation, for ten minutes breathe deeply—and breathe with attentive awareness. Keep a couple of additional points in mind.
At any time during the day, if anger arises, the mind becomes restless or anxious, try this experiment for just one minute. Whenever the mind is angry, restless, or anxious, take deep breaths and keep your attention on the breath. In more than a minute it will become impossible for anger, anxiety, or restlessness to persist.
Perhaps Japan is the one country on this earth where the largest number of people look cheerful. There was an inquiry into the reason for this cheerfulness, and a very curious fact came to light: in Japan, parents make sure to teach even very small children that whenever anger arises, the mind is disturbed or anxious, take deep breaths and watch the breath. This has made a fundamental difference to their whole personality.
So try it anytime—at any moment in the day you sense disturbance, anger, anxiety. For one minute, do the experiment: breathe deeply and attend to the breath. And when you sit for meditation, then, without fail, first take deep breaths for ten minutes. If you were to do only this practice for a full hour, there would be no need to do anything else separately.
The Buddha’s method of meditation is called Anapanasati Yoga. Buddha taught his monks only one thing: keep remembrance—mindfulness—of the in-breath and the out-breath. Anapanasati Yoga means: the coming and going of the breath, and remembering it. Knowing that the breath has entered; knowing that the breath has gone out. The more a person can keep attention on the breath—walking along the road, sitting in a bus, eating, walking along the road—the more the mind descends into deeper and deeper layers of peace.
If this practice can be done for one hour daily, then in three months you will see a transformation. You will not even be able to imagine how such a small experiment can bring such great results!
There are reasons. The moment we breathe deeply and attend to the breath—breath is the bridge that connects our soul and body. Through it the soul and body are linked. When we breathe deeply, the distance between body and soul grows wider. And when we watch the breath, gradually the body remains set aside externally, the soul separates, and awareness settles in the interval between the two.
If you can do just this much for one hour daily for three months, you will have a clear, direct realization that your body is separate from you—you will not have to read it in any scripture. Not only that: of all of us sitting here, if so many people do this experiment, then at least thirty percent may, one day or another, also experience the body lying apart, “I am standing separate, and I am seeing my own body lying there.” An experience of being outside the body may occur. And if this happens even once, then death is finished—for then we know only the body will die; there is no reason for me to die. And from the life of the one whose fear of death has gone, all fears depart—for the root fear is death. And for the one to whom it becomes visible that “I am separate from the body,” the door that opens in life is the door of the Divine. But begin with these ten minutes at the start.
In the coming three days we will understand the experiment. This morning gathering is precisely so that the experiment becomes completely clear to you.
Do it tonight as you go to sleep. Keep doing it as you lie down in bed; doing it, fall asleep. If you fall asleep while doing it, the results will be very precious. Because the last state of our mind at bedtime keeps echoing through the whole sleep. And slowly, slowly, the whole of sleep can be transformed into meditation. And in today’s world, no one has so much time that they can give a lot of separate time to meditation. So my understanding is: if meditation is done at bedtime, then gradually, without carving out extra time, the whole night’s sleep turns into meditation. And within ten to fifteen days you will begin to notice that the quality of sleep has changed, its depth has changed. And when you rise in the morning, it won’t feel like you have risen from sleep; it will feel as if you have risen from deep meditation. Freshness, peace, lightness—all of that will begin to be felt from the very morning. And if possible, then do it twice—after your morning bath, and at bedtime. Give one hour to meditation for three months.
After three months you won’t have to give an hour; meditation will take it on its own. For three months you will have to give; after three months you will no longer be needed. That glimpse of bliss that will come, that ray of peace, that first sense of the Divine’s touch—that will call you by itself, will summon you on its own. It is the law of the mind that wherever there is bliss, the mind flows there on its own. Once we have found the streambed of bliss, the mind begins to rush toward bliss as a river runs to the ocean. And where there is complete bliss, there too is the abode of the Divine.
Tomorrow morning again we will sit here at seven. So come from home bathed. If any new friends are coming with you, tell them also to come after bathing, and to come silently. Begin becoming silent right from home, and come here and sit silently; do not use words here. If you arrive five or ten minutes early, then, breathing deeply, sit anywhere in a corner and keep doing what I have said. When I come, we will then sit together and do the experiment collectively.
One or two friends have come just to watch what others are doing. They should not come tomorrow. Because whoever is not going to do the experiment should not come; he becomes a cause of disturbance for everyone—without even knowing it. And nothing can be understood by watching another. What will you understand by looking at someone else? If you look, what will you see? He is sitting with his eyes closed—what will you understand by looking at him?
If you want to understand anything, you will have to close your own eyes and look within; nothing will be understood by looking at another.
So let no one come as a spectator. A couple of gentlemen who have come like that should kindly not trouble themselves to come from tomorrow. And if they do come, then take care of yourself only. There is no need for anyone to get concerned with what someone else is doing.
Our morning sitting is complete.
If there are any questions in this regard, give them to me in writing tomorrow; I will speak about them before meditation. And if anyone wants to ask something personal in this regard, anyone may come between three and four in the afternoon and ask.
Our morning sitting is complete.
We will not converse; we will depart from here in silence.
At any time during the day, if anger arises, the mind becomes restless or anxious, try this experiment for just one minute. Whenever the mind is angry, restless, or anxious, take deep breaths and keep your attention on the breath. In more than a minute it will become impossible for anger, anxiety, or restlessness to persist.
Perhaps Japan is the one country on this earth where the largest number of people look cheerful. There was an inquiry into the reason for this cheerfulness, and a very curious fact came to light: in Japan, parents make sure to teach even very small children that whenever anger arises, the mind is disturbed or anxious, take deep breaths and watch the breath. This has made a fundamental difference to their whole personality.
So try it anytime—at any moment in the day you sense disturbance, anger, anxiety. For one minute, do the experiment: breathe deeply and attend to the breath. And when you sit for meditation, then, without fail, first take deep breaths for ten minutes. If you were to do only this practice for a full hour, there would be no need to do anything else separately.
The Buddha’s method of meditation is called Anapanasati Yoga. Buddha taught his monks only one thing: keep remembrance—mindfulness—of the in-breath and the out-breath. Anapanasati Yoga means: the coming and going of the breath, and remembering it. Knowing that the breath has entered; knowing that the breath has gone out. The more a person can keep attention on the breath—walking along the road, sitting in a bus, eating, walking along the road—the more the mind descends into deeper and deeper layers of peace.
If this practice can be done for one hour daily, then in three months you will see a transformation. You will not even be able to imagine how such a small experiment can bring such great results!
There are reasons. The moment we breathe deeply and attend to the breath—breath is the bridge that connects our soul and body. Through it the soul and body are linked. When we breathe deeply, the distance between body and soul grows wider. And when we watch the breath, gradually the body remains set aside externally, the soul separates, and awareness settles in the interval between the two.
If you can do just this much for one hour daily for three months, you will have a clear, direct realization that your body is separate from you—you will not have to read it in any scripture. Not only that: of all of us sitting here, if so many people do this experiment, then at least thirty percent may, one day or another, also experience the body lying apart, “I am standing separate, and I am seeing my own body lying there.” An experience of being outside the body may occur. And if this happens even once, then death is finished—for then we know only the body will die; there is no reason for me to die. And from the life of the one whose fear of death has gone, all fears depart—for the root fear is death. And for the one to whom it becomes visible that “I am separate from the body,” the door that opens in life is the door of the Divine. But begin with these ten minutes at the start.
In the coming three days we will understand the experiment. This morning gathering is precisely so that the experiment becomes completely clear to you.
Do it tonight as you go to sleep. Keep doing it as you lie down in bed; doing it, fall asleep. If you fall asleep while doing it, the results will be very precious. Because the last state of our mind at bedtime keeps echoing through the whole sleep. And slowly, slowly, the whole of sleep can be transformed into meditation. And in today’s world, no one has so much time that they can give a lot of separate time to meditation. So my understanding is: if meditation is done at bedtime, then gradually, without carving out extra time, the whole night’s sleep turns into meditation. And within ten to fifteen days you will begin to notice that the quality of sleep has changed, its depth has changed. And when you rise in the morning, it won’t feel like you have risen from sleep; it will feel as if you have risen from deep meditation. Freshness, peace, lightness—all of that will begin to be felt from the very morning. And if possible, then do it twice—after your morning bath, and at bedtime. Give one hour to meditation for three months.
After three months you won’t have to give an hour; meditation will take it on its own. For three months you will have to give; after three months you will no longer be needed. That glimpse of bliss that will come, that ray of peace, that first sense of the Divine’s touch—that will call you by itself, will summon you on its own. It is the law of the mind that wherever there is bliss, the mind flows there on its own. Once we have found the streambed of bliss, the mind begins to rush toward bliss as a river runs to the ocean. And where there is complete bliss, there too is the abode of the Divine.
Tomorrow morning again we will sit here at seven. So come from home bathed. If any new friends are coming with you, tell them also to come after bathing, and to come silently. Begin becoming silent right from home, and come here and sit silently; do not use words here. If you arrive five or ten minutes early, then, breathing deeply, sit anywhere in a corner and keep doing what I have said. When I come, we will then sit together and do the experiment collectively.
One or two friends have come just to watch what others are doing. They should not come tomorrow. Because whoever is not going to do the experiment should not come; he becomes a cause of disturbance for everyone—without even knowing it. And nothing can be understood by watching another. What will you understand by looking at someone else? If you look, what will you see? He is sitting with his eyes closed—what will you understand by looking at him?
If you want to understand anything, you will have to close your own eyes and look within; nothing will be understood by looking at another.
So let no one come as a spectator. A couple of gentlemen who have come like that should kindly not trouble themselves to come from tomorrow. And if they do come, then take care of yourself only. There is no need for anyone to get concerned with what someone else is doing.
Our morning sitting is complete.
If there are any questions in this regard, give them to me in writing tomorrow; I will speak about them before meditation. And if anyone wants to ask something personal in this regard, anyone may come between three and four in the afternoon and ask.
Our morning sitting is complete.
We will not converse; we will depart from here in silence.
Osho's Commentary
First, it is essential to understand that meditation has a very deep relationship with the breath. Ordinarily you will have noticed: in anger the breath moves in one way, in peace it moves in another. If lust seizes the mind, the rhythm of the breath changes at once. And sometimes, when the breath is moving very quietly—slow, deep—the mind experiences a most wondrous kind of bliss.
All the conditions of the mind are deeply related to the breath. Therefore for the first ten minutes we will do a small experiment with the breath. In these ten minutes breathe deeply—as deeply as you can—without strain and without force, with no discomfort or trouble; and exhale just as deeply. If there is too much carbon dioxide collected in the lungs, the quieting of chitta becomes difficult. If a great deal of oxygen moves into our prana—into the blood, into the breath—if prana‑vayu fills everywhere—then entering meditation becomes very easy.
So first of all, for ten minutes, practice deep breathing. In this experiment keep your entire attention on the breath. When the breath goes in, knowing that the breath is going in, take the attention inward. When the breath goes out, know that the breath is going out, and with it take the attention outward. Let attention sway upon the swing of the breath. When the breath goes in, our attention goes in; when the breath goes out, our attention goes out. For ten minutes there is only this one task: to know where the breath is—if it goes in, we go in; if it goes out, we go out. Let the thread of our chitta be tied to the breath. Let only the breath remain, and everything else dissolve. For ten minutes breathe deeply and move outward and inward with the breath. We will keep the eyes closed in these ten minutes so that nothing else is seen.
In sitting, keep two or three things in mind.
First, no one should sit touching anyone. Let no one touch anyone even slightly. So move a little apart. There is plenty of space here; you can sit spread out freely. The touch of the other does not allow the other to be forgotten; the other’s presence remains in awareness. And in meditation it is necessary that everything be forgotten, that we remain alone.
Second, sit with the body erect. There is no need to stiffen—comfortably, as straight as possible. Let the spine be straight, making a right angle with the ground; keep at least this much in mind. That too only for the first ten minutes of the experiment. Then close the eyes. And even in closing the eyes, do not put pressure on them—let the lids close softly.
Close the eyes. Keep the body straight. Close the eyes. Then draw it in, then let it out. Do not hold; draw it in, let it go. And only after a full ten minutes when I say so will you open your eyes. Until then keep your attention only on the breath. Meditation here means that the movement of the breath—within and without—should not be missed by us; we sway with it, outward and inward.
Begin!
Close the eyes. Take deep breaths. For ten minutes, only the breath will remain, and everything else will stop. Take the breath in deeply; fill the lungs completely; then release it—breathe in, breathe out. In ten minutes the mind will become very pure and quiet. Then we will do the second experiment in meditation. For ten minutes do this preliminary work. Now I will become silent; after ten minutes I will inform you. Until then do not open your eyes; breathe deeply, and keep your attention on the breath.