Lie down as dead. Stare without blinking. Suck something and become the sucking.

What the Method Is

This meditation method is a compilation of three distinct, yet related, techniques presented by Osho as part of the 112 methods from Vigyan Bhairav Tantra. The core instruction is: “Lie down as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking.”. These are referred to as “stop exercises” because they aim to suddenly halt activity, creating a crucial gap for inner realization.

How It Is Done

To practice this method, you can choose one of the three approaches:

  • Lie down as dead:
    • Physically become motionless: Lie down and imagine that you are dead, allowing your body to become completely still. Do not move, even if there’s an external stimulus like a mosquito.
    • Embrace inner emotions: If emotions such as fear, anger, frustration, sadness, or anguish arise during this “death” experience, remain in that state (“enraged in wrath, stay so”). Do not act upon these emotions or try to change them, as a dead body cannot react.
    • The aim is to separate yourself from the body and its reactions.
  • Stare without blinking:
    • Fix your gaze: Choose an object to stare at, such as the ceiling, and stare without moving your eyelashes or eyes.
    • Maintain stillness: Allow your eyes to become fixed, like stones, and do not allow any movement.
    • Cease inner activity: The practice involves remaining with the object without any thoughts or internal verbalization, just “remaining with” the object of observation.
  • Suck something and become the sucking:
    • Engage in sucking: You can suck on something physical, like air or water, or even imagine sucking.
    • Become the process: The key is to move into the act itself and become the “sucking,” rather than remaining a distinct “sucker” or being focused on the “object” being sucked. The goal is to dissolve the distinction between subject, object, and process.
    • This can be practiced with any activity, such as running (become the running, not the runner) or drinking (become the drinking, not the drinker).

For any of these “stop” techniques, the suddenness of the cessation is crucial. Do not plan or make a conscious effort to stop; simply stop instantly when the impulse or instruction comes. Then, wait and observe what happens without trying to think about inner experiences like the self or Brahman.

Commentaries and Insights
  • The Nature of “Stop” Techniques: These methods belong to a category of “stop exercises” that aim to create a sudden break in habitual activity, both physical and mental. When activity is abruptly halted, especially when unplanned, it creates a gap in the continuous flow of the mind, allowing consciousness to shift from the periphery to the center. This momentary inactivity is profound because it reveals the distinction between the acting “circumference” (body/mind) and the witnessing “center” (true self).
  • Deception of Simplicity: Osho emphasizes that these techniques, while deceptively simple in instruction, are arduous in practice and profoundly effective. The ego often dismisses simple methods, seeking difficulty and challenge for its own fulfillment; however, spiritual growth is not about egoistic conquest but about transformation. These simple methods directly touch the fundamental realities of existence.
  • “Lie down as dead” insights:
    • This technique aims to bring the body to a death-like state, which allows the mind to cease activity. The mind is typically “needed for life, not for death”. By imagining death and feeling the body become a dead weight, one can transcend the mind and become a detached observer.
    • It helps in realizing that you are not the body; you remain as a witness, seeing the body as a separate entity. This “standing out” is the literal meaning of “ecstasy”.
    • The practice mirrors Raman Maharshi’s spontaneous enlightenment, which occurred when he vividly experienced his own death.
    • The instruction to “stay so” when emotions arise is crucial. It is not suppression, but rather an invitation to observe the emotion (e.g., anger, fear) as it flows, allowing it to move back to its source within you, rather than being projected outwards. This process re-channels energy and leads to mastery over one’s inner state.
  • “Stare without blinking” insights:
    • This method leverages the fact that the eyes are closely linked to the mind’s movement; stopping eye movement helps stop mental processes.
    • It was famously used by Meher Baba, who achieved enlightenment through years of continuous staring, which completely stopped his mind and led to lifelong inner silence and an inability to formulate words.
    • By fixing the gaze, the energy that normally flows outwards through the two ordinary eyes is redirected inwards, which can help to open the “third eye” (the pineal gland) located between the eyebrows. This third eye is a non-functioning psychic center that can be activated by concentrated attention.
  • “Suck something and become the sucking” insights:
    • This technique is particularly primal, connecting to the first act of life – sucking. Because it is so basic, it can be very effective in re-establishing a fundamental connection to existence.
    • The core idea is to move from being the subject or object to becoming the process itself. This dissolves identification with the ego (“sucker” or “runner”) and the external world (“sucked object”), leading to a state of innocence akin to a newborn child.
    • An anecdote illustrates how continuous inner sucking led to sensations of sweetness falling from the head (indicating the flow of cosmic energy or “prana” from the Sahasrara chakra), reduction in hunger, and eventual desirelessness and bliss. This transformation moves one from “fuel” energy (from food/drink) to direct cosmic energy.
  • Tantric Philosophy:
    • Science, not philosophy: Tantra is presented as a science of technique and experience, focusing on “how” to attain truth rather than “why” questions. It is not a philosophy to be understood intellectually, but a method to be experienced existentially.
    • Total Acceptance (Non-duality): Tantra advocates for total acceptance of oneself and all aspects of life, including desires, anger, and sex, rather than suppression or conflict. It views every energy as a potential vehicle for transcendence if engaged with awareness. This acceptance leads to inner unity, dissolving the inner division between “saint and animal”.
    • Body as a Spiritual Instrument: Tantra considers the body as a holy temple and a fundamental starting point for spiritual work, recognizing it as a miniature cosmos filled with potent energies. The emphasis is on understanding and utilizing the body’s processes (like breath or sensory experiences) to move inwards.
    • Awareness and Transformation: The central teaching of Tantra is alertness and awareness. Immorality is seen not as a sin, but as a symptom of being “asleep” or unconscious. Transformation comes from cultivating consciousness, not from changing external behaviors or adopting moral principles.
    • Sudden Enlightenment: Like death, enlightenment (samadhi) is described as a sudden, non-causal event. These techniques do not gradually achieve samadhi, but rather gradually prepare the practitioner for this sudden happening by breaking down inner barriers and increasing alertness.
    • Role of the Master: While these methods are generally explained, Osho notes that initiation by a living master provides a personalized approach, chosen and adapted to the individual’s type and state, and can significantly accelerate the process through energetic transmission.