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Western seekers come to Osho

http://www.oshoworld.com/biography/biography7.asp

Each year an increasing number of Westerners are coming to Osho, as centres are being set up
around the world. Many of the hippies coming to Osho have had spiritual experiences with lsd
and other drugs which led them to meditation. Several are in the helping professions: social
workers, therapists, psychiatrists. Osho experiments with new therapy techniques

There are stories that a disciple would come to the master and wait for thirty years, would not
ask anything but just wait for the master to ask, "For what have you come?" Thirty years is too
much—one life completely wasted—but waiting for thirty years will do the work.
People from the West come to me and they say, "This very evening we are leaving, so give us
some key. How can we become silent? But we don't have any time to stay—we must go." They
are thinking in terms with which they have become acquainted—instant coffee—so they think
there must be some instant meditation, a key I can hand over to them and it is finished. No, there
is no key. It is a long effort, it is a deep patience. And the more you are in a hurry, the longer it
will take. So remember this: if you are not in any hurry it may happen this very moment. When
you are not in a hurry the quality of mind is there, silence is there. vedant05

Just a few days before one seeker was here from California. He traveled long. He had come to
meet me. And then he said, "Before I meditate or before you tell me to meditate, I have heard
that whosoever comes to you you push into meditation, so before you push me in, I have got
questions." He had at least a list of hundred questions. I think he has not left any that is
possible—about God, about soul, about truth, about heaven, hell and everything—a sheet full of
questions. He said, "Unless you solve these questions first, I am not going to meditate."
He is logical in a way because he says, "Unless my questions are answered how can I meditate?
Unless I feel confident that you are right, you have answered my doubts, how I can go in some
direction you show and indicate? You may be wrong. So you can prove your rightness only if my
doubts disappear."
And his doubts are such they cannot disappear. This is the dilemma: if he meditates they can
disappear, but he says he will meditate only when these doubts are not there. What to do? He
says, "First prove there is God." No one has ever proved, no one can ever. That doesn't mean that
God is not there, but he cannot be proved. He is not a small thing which can be proved or
disproved. It is such a vital thing, you have to live it to know it. No proof can help.
But he is right logically. He says, "Unless you prove how I can start? If there is no soul, who is
going to meditate? So first prove that there is a self, then I can meditate."
This man is committing suicide. No one will be ever able to answer him. He has created all the
barriers, and through these barriers he will not be able to grow. But he is logical. What should I
do with such a person? If I start answering his questions, a person who can create a hundred
doubts can create millions, because doubting is a way, a style of mind. You can answer one
question through your answer he will create ten because the mind remains the same.
He looks for doubts, and if I answer logically I am helping his logical mind to be fed, to be more
strengthened. I am feeding. That will not help. He has to be brought out of his logicalness.
So I told him that, "Have you ever been in love?"
He said, "But why? You are changing the subject."
I said, "I will come to your points, but suddenly it has become very meaningful to me to ask have
you ever loved."
He said, "Yes!" His face changed.
I asked, "But you loved before or before falling in love you doubted the whole phenomenon?"
Then he was disturbed. He was uncomfortable. He said, "No, I never thought about it. I simply
had fallen in love, and then only I became aware."
So I said, "You do the opposite. First think about love, whether love is possible, whether love
exists, whether love can exist. And first let it be proved, and make it a condition unless it is
proved you will not love anybody."
He said, "What you are saying? You will destroy my life. If I make this a condition, then I
cannot love."
"But," I told him, "This is the same you are doing. Meditation is just like love. You have to know
it first. God is just like love. That's why Jesus goes on saying that God is love. It is just like love.
First one has to experience."
A logical mind can be closed, and so logically, that he will never feel that he has closed his own
doors of all possibilities for all growth. yoga105

A Western friend is practising meditation. He is here with us. His trouble is anger. He is so filled
with anger that it overflows at the slightest excuse. I advised him to vent his anger on a pillow.
He was surprised! "That is madness!" He exclaimed. "On a pillow?" I told him, "You start and
see, it is not so bad. If you could vent your anger on a human being and not see the foolishness of
it. It is not more foolish to take it out on a pillow I assure you." He tried the first day and came
and gave me a complete report. He felt a little awkward in the beginning. After five or seven
minutes when the momentum built up, he started hitting the pillow hard as if it were alive. Not
only did the pillow become alive but it assumed the form of the person he hated most. He
remembered this foe and all that had happened ten years ago. He had wished to beat him up but
could not. He says he felt to laugh, he felt very uneasy too but he enjoyed it also!
Since the last three days he is beating up his pillow. Today he has given the final report and it is
very astonishing.
The full report is like this: The very first day all the faces of people he had wanted to hit and
could not, began to come up. The next day all faces disappeared. There was no one before him,
there was plain anger alone. He saw the anger coming out from within him and there was no one
to receive it at the other end—pure anger. Then it occurred to him that all this was already within
him, he only needed excuses to throw out the poison within him. Then an understanding arose.
He saw anger in a new form. Now the responsibility of anger, shifted from the other person. Now
he knew that there was a fire within him that needed to come out. Now the responsibility shifted
on him—it no longer was objective, it became subjective. It was no longer that the other abused
and the anger arose. Now he understood that he was wanting to be angry and was looking out for
excuses. If no one had abused him, he would have found some other excuse. He would have even
gone to the extent of inciting someone to abuse him! And the simple reason for all this was, that
there was something within him that was pressing for release. It was necessary to be rid of it.
The next day in the course of these beatings that he carried out three to four times a day, it
became absolutely clear to him that the anger was not because of another but was within him.
Today was his third day. He told me: "I am shocked at myself". As soon as the realisation came
that the anger is not on someone, that the anger is already within myself, something departed
from within—everything was peaceful. Now I have become absolutely weak and incompetent to
be angry. If you abuse me now, I shall be unable to express anger. At least I find myself
incapable of doing so at this moment. Some load has come off me and I feel empty within."
Understanding means: Whatever happens within you is with your full consciousness and in your
full awareness—Whatever happens. Then many things will stop happening by themselves. What
stops happening, is sin; and what keeps happening even in your full consciousness is virtue.
Understanding is the test. Whatever can go on with understanding is virtue. What does not go
along with understanding, is sin. What can be activated in ignorance alone, is sin and that which
cannot be activated in ignorance, is virtue. So understanding means only this: that whatever
happens within me, happens with my full knowledge and nothing slips from my
consciousness. way103

Today I have come to know, through the partner of the friend who was carrying out the pillow-
meditation lately, that he had taken out a knife and torn the pillow into pieces! I had not told him
to do this! It sounds funny—such madness! But we do not laugh when a living person is stabbed
in anger though the passion gratified is the same as when ripping open a pillow! Whether it is a
pillow or a human being—that is immaterial. More pleasure is derived from stabbing the pillow
however, for there are no limitations.
Close yourself in your room and when your overriding trait catches hold of you, allow it to
manifest itself to the full. Consider it as meditation. Give it complete expression. Allow it to
come out of every pore of your body. Then reflect on it—you will laugh! You will even be
surprised at what all you can do! Your mind will also wonder how you could ever do all that—
and that too when you are alone! If there was someone present, then it was excusable!
You will feel restless the first or second time. The third time you will be in full form. And when
you indulge in it whole-heartedly, you will get a strange experience. You will find that outwardly
you are doing all this but within, a consciousness stands and watches. This is impossible when
the other is concerned but by yourself, it becomes easy. All around the flames of anger will
surround you, you will stand in the centre—alone and apart. And once a person observes his
anger apart from himself, once someone observes his sex or his greed or his fear thus, a ray of
knowledge begins to emit in his life.
He has attained an experience.
He has recognised one of his powers and now it is impossible for him to be deceived through this
particular energy. We become the masters of that power which we recognize. The energy that we
clearly perceive, no longer enslaves us; whereas the power we do not recognize, keeps us
enslaved.
So you can take the pillow to be your beloved or you can take it to be the Kohinoor diamond.
You can look upon it as your enemy before whom you tremble. It makes no difference who you
are or what you are. way105

Recently a mother had come to me all the way from New York with her daughter. There was a
lot of struggle between the two. The mother was under the impression that she loved her
daughter very much. She had come two months before also. Then she had told me that she loved
her children so much that she would even give her life for them. I told her to think over again for
this was not natural. She insisted that she loved her three daughters so, it would be hard for me to
imagine! I again told her to think it over.
At this she began to cry and beat her breast. She said, "You are cruel, take back your words, for I
really and truly love my children." The louder she screamed the more adamant I became. "Whom
are you trying to convince by this—me or your own self?" I asked her. "If you love them, you
love them. There the matter should end. There is no need to make an exhibition like this! Since
you cry and scream so much and beat your breast I tell you again. Look within and try to
understand yourself. Your crying will have no effect on me; but it is bound to affect you."
If you want to love you must know how to cry and beat your breast or else how can others know
what you feel? The louder you cry the better you can convey your feeling and that is why women
can easily prove that they love whereas a man finds it difficult.
"This will not work with me," I told her.
So this time she brought her eldest daughter along with her. She said, "Now look at us." I did and
within fifteen days as much enmity as can exist between two individuals, manifested itself in full
between these two.
Enmity exists between a mother and daughter; society, family, hides it. As the daughter grows
into a young girl, the mother starts becoming her enemy. This is absolutely natural. This is our
animal heritage. As the son grows up and becomes a young man, the father is filled with
jealousy. This is not a matter to be discussed. All fathers and all sons know it. As the boy grows
up, he tries to push the father out. Verily, he has to make a place for himself. Looking at the
daughter in the full bloom of youth, the mother feels she lost hers on account of her. No one is
the cause for loss of youth. Without children too, she would have become old. But she does not
think of this. Every man that enters the house first looks at the young girl and then at the old
mother. This is very painful.
The custom of sending a married daughter off to her husband's home was initiated by women
and since the woman always has her way, the man had to give in. Daughters had to be sent away
from the house. Even if the father takes more interest in his daughter, which is very natural, the
mother is filled with jealousy. Then the daughter no longer looks a daughter in the mother's eyes
but a sheer woman.
For fifteen days I tried my best to bring out all their maladies from within. I instigated them both
against each other. Their fever reached such a pitch that they were ready to fall on each other's
throat. Then I made them both sit with me and told them to bring out whatever was within them.
Then the disease that came out of them was such no mother or a daughter could ever imagine.
This is so within each mother and each daughter. But we suppress these feelings and dress our
wounds. We spread flowers without when there is nothing but dirt and filth within….
You will be shocked to know the jealousy, the disgust, the invectives the mother and daughter
expressed against each other. So much so, that I found myself in a fix. I was afraid that if their
problem is not solved quickly—they had to return to New York soon—there would be chaos.
Then I had to carry out processes to remove all their hatred. There they sat—the mother and
daughter—and they said such things to each other as a daughter has never ever openly told her
mother or a mother, her daughter, but which they both have always thought about each other
from times immemorial.
You could never dream a mother telling her daughter, "You are my enemy. You always try to
snatch away the man who tries to love me." And the daughter says, "You are a harlot!" When the
mother asked, "Do you hate me?" She said, "I do, I do, I hate you, this very moment!" The
mother said, "You are nobody to me. I cannot bear the very sight of you!"
When all this invective came out in an hour's time, I told them to sit silently with their eyes
closed. Thus they sat for five minutes and both were crying. Then they both clung to each other.
That night they slept on one cot. The next day the mother said, "It was like a honeymoon night.
After years, I was able to be loving to my daughter again." But I told her to beware for this love
will only gather hatred. Wherever there is (dwandwa) duality, we tend to gather the opposite.
Lao Tzu says, "The saint is beyond the opposites. He is apart from both of them. They are neither
harsh nor compassionate." way116

An American youth of the Peace Corps came to me. He is one of the four hundred who have
come to India to establish peace. He took sannyas. I asked him, "Is it not to save yourself from
your own restlessness that you are trying for peace for others?"
He was taken aback. "What do you say? You are absolutely right but how did you know? There
is so much conflict in my family! I can't get on with my father, I cannot get on with my mother
or my brothers. Things had reached such a peak that there would have been bloodshed. Either I
would have killed my father or he would have killed me! Therefore it was necessary to run away
from home. I heard there was need for peace in India so I joined the Peace Corps and came here.
Ever since then I have plunged whole-heartedly into my work."
All the organisations that are out to serve society, also all reformers and leaders, are those who
are not satisfied with lesser conflicts. They look for bigger spans and amplitudes. And they look
for problems that defy solutions. You cannot dwell longer on problems that are easily solved,
you have to then move on the fresh problems. So we look for permanent problems that can never
be solved. We are people who have no knowledge of tranquility and whose whole make-up is of
restlessness. We create restlessness with each movement of ours—sitting, standing, walking,
talking. Even our silence is filled with restlessness. way109

Once a young man, a Jesus freak, came to me. He was living as poor a life as possible, without
shoes, with rotten clothes. And he was travelling on foot all over India. From the Himalayas he
was going to the south, and just living by begging.
When he passed the town I was in somebody told him about me and he came to see me. And I
said, "What are you doing? What is this nonsense?"
He said, "You call it nonsense? Jesus says 'Blessed are the poor in spirit.'"
I said, "He does not say that just by not wearing shoes you become poor in spirit or just by
begging you become poor in spirit. As far as I can see you are tremendously egoistic." The
moment I said this he became very angry, almost ready to fight.
I said, "Sit down. That's what I am saying—that you are not humble. Your humbleness is just a
strategy of the ego and you are using Jesus' words in a totally wrong context; you have not
understood them."
But that's what Christians down the ages have been doing with the words of Christ. And that is
going to be done to almost all enlightened people and their teachings. Hence my effort is to be as
direct as possible, so there is less possibility of misunderstanding.
I don't want to be metaphorical, I don't want to use parables because they can be interpreted in
many ways. I don't want to use traditional words, or if I have to use them because there are no
other words available then I want to make my meaning as clear as possible, as definite as
possible. In that sense I am very logical and mathematical.
I call meditation the greatest richness because it makes you aware of your own infinite treasure.
It makes you a master of the kingdom of god. And the only key to that kingdom is through
meditation, through silence, watchfulness, awareness. gwind28

Many hippies have visited me. I felt really sorry for them. They were going on a right path, but
somewhere the path turned to the polar opposite. Their resentment was so strong that they started
doing exactly the opposite of what they were taught to do. They dropped out of schools, out of
colleges, out of universities, because it was not their own choice.
But do you know what happened to the hippies? You don't find them after the age thirty-five.
They come back to the society, become again what they have been taught. Their long hair
disappears, their beards disappear, their mustaches disappear. All the hippies who have reached
nearabout the age of forty are now perfectly accepted gentlemen in the society. They are good
businessmen, good salesmen, successful. false25

I have changed many hippies; now you cannot recognize them. Even they may have forgotten
that the first time when they came to me…Just going from Kathmandu to Goa—just in between,
by the way—they had stopped to see what was happening there, what was cooking there. And
then they thought, "This guy seems to be far out"—and they stayed forever. They forgot about
Goa, they forgot about their hippie ideology; and when they became sannyasins they became
totally new persons with new JUSTIFY">I have changed many hippies; now you cannot
recognize them. Even they may have forgotten that the first time when they came to me…Just
going from Kathmandu to Goa—just in between, by the way—they had stopped to see what was
happening there, what was cooking there. And then they thought, "This guy seems to be far
out"—and they stayed forever. They forgot about Goa, they forgot about their hippie ideology;
and when they became sannyasins they became totally new persons with new values.
We need more wandering philosophers around the world, wandering teachers around the world
so that young people can belong to them and learn something—and live something. socrat23

One girl came to me just two or three days ago, and she said, "I was in Goa"—she is my
sannyasin—and she said, "I took lsd and then I became certain that enlightenment had happened
to me, so I threw your mala into the sea, because now there is no need. I changed the dress,
because I am now enlightened, so what is the use of orange or the mala or anything?"
This is a sort of madness. Enlightenment is not so cheap. But in the West they are making
everything cheap. I go on hearing that there are three week intense enlightenment growth
groups—in three weeks you are enlightened!
A poet may have dreamed, may have taken hashish. And scientists say that poets have some
difference, some chemical difference from ordinary persons—they have some hashish in their
blood, really, so they can imagine more, they can dream more, they can go on dream trips more
than others. So they write, but their writing is imaginative, it is not objective. It may help them as
a catharsis, that they are unburdened.
But there is another type of literature, totally different, which is objective. These Upanishads
were not written for the joy of the writer, they were written for those who were going to read
them—they are objective. What they will do to you if you contemplate on them has been
planned; every single word has been put there, every single sound has been used. If someone
contemplates on it, then the state of the writer will be revealed to him; the same will happen to
him if he contemplates. These scriptures are called holy; that's why. vedant08

You ask: Can LSD be used as a help in meditation?
LSD can be used as a help, but the help is very dangerous; it is not so easy. If you use a mantra,
even that can become difficult to throw, but if you use acid, LSD it will be even more difficult to
throw.
The moment you are on an LSD trip you are not in control. Chemistry takes control and you are
not the master, and once you are not the master it is difficult to regain that position. The chemical
is not the slave now, you are the slave. Now how to control it is not going to be your choice.
Once you take LSD as a help you are making a slave of the master and your whole body
chemistry will be affected by it….
LSD can be used to bring you to meditation only if your body has been prepared for it. So if you
ask if it can be used in the West, I will say that it is not for the West at all. It can be used only in
the East—if the body is totally prepared for it. Yoga has used it, tantra has used it, there are
schools of tantra and yoga that have used LSD as a help, but then they prepare your body first.
There is a long process of purification of the body. Your body becomes so pure and you become
such a great master of it that even chemistry cannot become your master now. So yoga allows it,
but in a very specific way.
First your body must be purified chemically. Then you will be in such control of the body that
even your body chemistry can be controlled….
In tantra, particularly in "leftist" tantra, they use alcohol to help meditation. It looks absurd; it is
not. The seeker will take alcohol in a particular quantity and then will try to be alert.
Consciousness must not be lost. By and by the quantity of alcohol will be raised, but the
consciousness must remain alert. The person has taken alcohol, it has been absorbed in the body,
but the mind remains above it; consciousness is not lost. Then the quantity of alcohol is raised
higher and higher. Through this practice a point comes when any amount of alcohol can be given
and the mind remains alert. Only then can LSD be a help.
In the West there are no practices to purify the body or to increase consciousness through
changes in body chemistry. Acid is taken without any preparation in the West. It is not going to
help; rather, on the contrary, it may destroy the whole mind.
There are many problems. Once you have been on an LSD trip you have a glimpse of something
you have never known, something you have never felt. If you begin to practice meditation it is a
long process, but LSD is not a process. You take it and the process is over; then the body begins
to work. Meditation is a long process—you have to do it for years, only then will the results be
forthcoming. And when you have experienced a shortcut, it will be difficult to follow a long
process. The mind will crave to return to using the drugs. So it is difficult to meditate once you
have known a glimpse through chemistry; to undertake something that is a long process will be
difficult. Meditation needs more stamina, more trust, more waiting, and it will be difficult
because now you can compare.
Secondly, any method is bad if you are not in control all the time. When you are meditating you
can stop at any moment. If you want to stop, you can stop this very moment; you can come out
of it. You cannot stop an LSD trip: once you have taken LSD you have to complete the circle.
Now you are not the master.
Anything that makes a slave of you is ultimately not going to help spiritually, because spirituality
basically means to be the master of oneself. So I wouldn't suggest shortcuts. I am not against
LSD, I may sometimes be for it, but then a long preliminary preparation is necessary. Then you
will be the master. But then LSD is not a shortcut. It will take even longer than meditation. Hatha
yoga takes years to prepare a body—twenty years, twenty-five years, then a body is ready; now
you can use any chemical help and it will not be destructive to your being. But then the process
is far longer.
Then LSD can be used; I am in favor of it then. If you are prepared to take twenty years to
prepare the body in order to take LSD, then it is not destructive. But the same thing can be done
in two years with meditation. Because the body is more gross, mastery is more difficult. The
mind is more subtle so mastery is easier. The body is further away from your being, so there is a
greater gap; with the mind the gap is shorter….
If the mastery is of the mind then you can change the body, but the preparedness of the body
belongs to the body alone. Hatha yoga invented many methods so that the process could be
completed, but then even greater methods were discovered: how to control the mind directly—
raja yoga. With these methods the body can be a little helpful, but there is no need to be too
concerned with it. So hatha yoga adepts have said that LSD can be used, but raja yoga cannot say
LSD can be used, because raja yoga has no methodology to prepare the body. Direct meditation
is used.
Sometimes it happens—only sometimes, rarely—that if you have a glimpse through LSD and do
not become addicted to it, that glimpse may become a thirst in you to seek something further. So
to try it once is good, but it becomes difficult to know where to stop and how to stop. The first
trip is good, to be on it once is good; you become aware of a different world and then you begin
to seek, you begin to search, because of it—but then it becomes difficult to stop. This is the
problem. If you can stop, then to take LSD once is good. But that "if" is a great one….
With the first you are the master; with the second you are not. The first will try to take a second,
and then it will go on continuously; then it is no longer in your hands. To begin anything is easy
because you are the master, but to end anything is difficult because then you are not the master.
So I am not against LSD, and if I am against it, it is conditional. This is the condition: if you can
remain the master, then okay. Use anything, but remain the master. And if you cannot remain the
master, then do not enter into a dangerous road at all. Do not enter at all; it will be better. artof12

When Japanese started coming to me for sannyas I was a little bit puzzled—because all over the
whole world when you want to say yes, you move your head up and down. And the Japanese,
when they want to say yes, move the head from side to side—which means "no" all over the
world, that is the sign for no—but that is their sign for yes, and the head moving up and down is
their sign for no.
So when I would ask them something I would be very much puzzled; I could not believe
that…They had come to take sannyas. They were sitting before me and I was asking "Are you
ready for sannyas?" and they would shake…"Then why have you come? You have traveled here
from Japan unnecessarily and you are sitting here in front of me just for that purpose, and you
are saying no?"
Then my interpreter said to me, "You are not understanding; that person is saying yes. In Japan,
the head moving from side to side is yes; the head moving up and down is no." So you have to
remember it when you are talking with the Japanese. Otherwise there is going to be great
confusion—you will say something, they will understand something else. They cannot speak but
they can understand. upan39
Osho makes Predictions




During this time Osho comments on future events, which later become news

According to me, meditation and medicine are two poles of the same science where the
connecting link is still missing. But slowly, slowly they are coming closer to each other. Today
in most of the major hospitals of America a hypnotist has become essential. But hypnotism is not
meditation. However, this is a good step. At least it shows that there is an understanding that
something needs to be done about the consciousness of man, and that only treating the body is
not enough.
And I think that if a hypnotist has entered the hospitals today, then tomorrow a temple will also
enter. It will come later, it will take some time. After the hypnotist every hospital will have a
department of the Yoga, of meditation. It should happen. Then we will be able to treat man as a
whole. The body will be taken care of by the doctors, the mind by the psychologists, and the soul
by yoga, meditation.
The day the hospitals accept man as a whole, as a totality, and then treat him as such, will be a
day of rejoicing for mankind. I request you to think in that direction so that this day will come
soon. early10

Did you know that there is a movement going on in those countries where medical science has
increased the lifespan of people. This movement is for euthanasia. The old people are demanding
that they should be given a right to die in the constitution. They say that life has become arduous
for them and you are just keeping them hanging on in the hospitals. It has become possible: you
can put a man on an oxygen cylinder and keep him hanging on endlessly. You can keep him
alive, but that life will be worse than death. God knows how many people in Europe and
America are lying in hospitals in upside down or other strange positions, hooked up to oxygen
cylinders. They have not the right to die, and they are demanding to be given the right to die.
My understanding is that by the end of this century most of the developed countries in the world
will have the right to die as one of the constitutional rights of man, because the doctor has no
right to keep a person alive against his wishes.
By increasing the age of a person you cannot remove the fear of death from him. By making a
person healthy you can make his life more happy but not fearless. Fearlessness comes in only
one situation, which is when one comes to understand from within that there is something in him
that never dies. This understanding is absolutely essential.
Meditation is the realization of this immortality, that that which is within me never dies. Only
that dies which is on the outside. And that is why you should treat the body medically so that it
lives happily for as long as it lives, and at the same time try to be aware of what is inside you so
that even if death is at your doorstep, you are not afraid. This inner understanding is
fearlessness. early10

So I myself am pleased and hope that science succeeds in making a test-tube baby as soon as
possible, because then we will be helped by scientific investigations to break our identity with
the body. Then we will know for sure that the body is a kind of machine, and that to believe in it
as the self is foolish. It is foolishness even now, but at present we are unwilling to recognize that
the body is a machine. It is a machine even so. It is produced by natural forces, so by
understanding the secrets of nature we will be able to produce it, and then we will have the
cooperation of natural forces to break our identification with the body. absolu09

America recently decided that each cigarette packet should have written with ink in black letters
'This is harmful to health'. The vendors of cigarettes, the owners and the manufacturers all, they
made enough hue and cry that they would undergo the loss of crores. When I read it all, I said
these cigarette manufacturers do not know that people are so unconscious; for how many days
will they read this notice written with red ink? And the same happened. For six months the sale
of cigarettes decreased; after six months it turned to the same level as before. It is written on the
packet with red ink, but the reader needs to be present. Once or twice he reads it and then sleeps
again. The cigarette packet comes and the notice is written there but no one reads it. Cigarette
sales have become normal again. thousd04

By and by, Soviet Russia will become capitalistic. It will have to. Otherwise it will die from
stagnation. To me, a capitalist society is a natural phenomenon. A socialist structure is not
natural. It is something imposed, something conceived of through the mind. Capitalism
developed by itself; socialism has to be brought about, it cannot come by itself.
Marx thought it would happen, but he was basically wrong. And he has proven to be
wrong…. quest15


Osho Leaves Bombay for Poona




In 1974 Osho suggests Laxmi look for a property in Poona. Laxmi finds #33 Koregaon Park. On
21 March 1974 Osho celebrates his Enlightenment Day with friends in Woodlands Apartment in
the morning, and again that afternoon in Poona!

When I dropped traveling. I had already enough people, so I started a new phase: meditation
camps in hill stations or in faraway Kashmir for those who wanted to be with me for twenty-one
days or seven days—small camps, big camps.
For a while it went well because I was not entering the cities, but politicians cannot sit silently.
They were living so much in the fear of being thrown out of their power positions that they
started creating trouble for the meditation camps.
Hotels were reserved but when we arrived the government had canceled the reservation. Now the
hotel manager would say, "We cannot do anything, it is from higher up; the government wants to
have a special conference for these seven days so we cannot give it to you." And there was no
conference. The hotel remained empty just so that we could not have the camp.
When even to have a camp became impossible, that was the time I moved to Poona—just to
remain there. "Now, anybody who wants to come should come here"—because they had made it
almost impossible for me to move. mystic27

I found that meditation camps began creating trouble for me. In Rajasthan, in their assembly,
they decided that I should not be allowed into Rajasthan. I had been going to Mount Abu which
is in Rajasthan. In Gujarat, at that time, Morarji Desai was the chief minister. He himself
proposed to the assembly that my coming to Gujarat should be prohibited.
I used to go to Bhavnagar, to Rajkot, to Jamnagar, to Dwarka—and there were a few very
beautiful places for camps—Nargol…miles and miles of huge saru trees. The sun never reaches
underneath them because on top they are so full of leaves, branches, and they grow very close.
And by the side of the sea you can hear the sound of the sea waves and listen—sitting, not
together, but scattered in the forest.
So it became a trouble that my camps should be stopped everywhere. Now, my camps were not
doing any harm to anybody. And in my camps only people were coming who wanted to
come. hyaku08

Humidity is dangerous for me. Whenever I went to Bombay, attacks of asthma would
immediately increase. last112

And my allergy needed dry air and cool air, no humidity. That's why I shifted from Bombay to
Poona, because Bombay was more humid, Poona was less, but still it didn't make much
difference. last317

In Bombay, I became aware that the whole city is floating in urine and shit! I have always
wondered why Morarji Desai had chosen Bombay to be his residence. It is because the perfume
that surrounds the great city of Bombay…except Morarji Desai, nobody else could enjoy
it? mess113

I don't have any possessions. Although I live like a king, I don't possess anything. Nothing is
mine. If one day someone comes and says to me, "Leave this place at once," I will leave
immediately. I will not even have to pack anything. Nothing is mine. That's how one day I left
Bombay. Nobody could believe that I would leave so easily without looking back even
once. glimps16
Osho goes into Seclusion


On 21st March 1974, exactly 21 years after enlightenment, Osho moves to Koregaon Park,
Poona, where two residences in adjoining properties of six acres have been purchased. Osho is in
seclusion, and for a month he is sick. He holds interviews on the lawn, only with sannyasins
arriving or leaving; he gives a few individual meditations. At this time Osho said, "You may be
watching my gradual withdrawal from activities".

It is very considerately that I have become inaccessible. I was very accessible, but then by and by
I began to feel that I couldn't help; it became almost impossible to help. For example, if I give
you one hour, you talk rubbish. If I give you one minute you say exactly the thing that is
needed—that's how mind functions.

If I am available to you the whole day, I am not available at all. If you have to wait eight days or
ten days, that waiting is needed for a certain tuning in yourself; for certain significant problems
to arise.

Sometimes I see that if you have a problem and you can come immediately, you will bring me
trivia. During the day there are a thousand and one problems arising—they are not significant,
but in the moment they appear significant. If you have to wait just one hour, the problem
changes—then you bring another problem. If you are allowed to bring all your problems you will
be in a mess, because you yourself will not be able to know what is needed, what is significant.
So this is part of the whole process. wobble04

It is difficult to reach me, you will have to pass through Mukta (who makes the appointments).
By the time the appointment is given and by the time you reach me, your problem will not be
there. Hence the appointment—because otherwise you will bring problems unnecessarily. They
drop automatically by themselves. And if they persist, then they are worth bringing to me.

By the time you come to me you will have already passed over it; and if you understand, that
means that things that come and go are not worth paying any attention to—they come and go.
You always remain, they come and go. You are the thing to be more attentive about, not things
that come and go—they are like seasons, climate changes: in the morning it was different, in the
evening it is again different. It changes. Find out that which doesn't change. flowrs03

This has been my observation: many times when I am talking to somebody else I am talking to
you, because I feel that is the most appropriate way. When I am talking directly to you, you may
miss, because your ego becomes too prominent. When I pay attention to you, your ego comes up
to the surface, and the ego won't allow…. No, you are just sitting by the side, I am talking to
somebody else; then you are listening more properly. Then the ego is not involved.

If I am telling somebody else how to drop anger, you are listening, and because you are not
concerned you are a little detached, and when you are detached you listen better. When you are
concerned, when it is your problem, you are so worried about it that there is a barrier. When I am
talking to somebody else and talking on his problem, I may not be talking to him at all, I may be
talking to somebody else really. And when I start talking to you I may be talking now to the
other person, not to you. That has to be decided by the master: what to do, how to do it.

I had to stop personal interviews because of this, because I felt it took a longer time for the thing
to reach you. If you are alone with me you become so nervous—and it is your problem, you
cannot be detached, you cannot be an observer. And you are burdened so much by the problem
that whatsoever I say, when I am saying it you know well it is impossible, because you think you
have tried everything, and nothing happens.

I had to stop personal interviews completely. Now it is better: ten, twelve people are there in the
interview. I talk to a, and I may be talking to b; I talk to c, and I may be hinting to a. Now it is
simple. When I hit somebody else, the hit may be for you. And you can take it easily, because it
seems not to be meant for you. But it works. It finds you unaware. It penetrates deeper in you. It
moves into the subtle layers of your unconscious without any effort because you are sitting
relaxed. It is somebody else's problem.

You may have observed that whenever somebody else is in difficulty you can be a wise
counselor, a good adviser—everybody is a good adviser, I have never seen anybody who is not a
good adviser when others are in difficulty. Everybody is a good adviser. You can give such wise
counsel that even Lao Tzu will feel jealous. Such a great wise man! But when the problem is
yours, suddenly you become childish. Suddenly you lose your bearings, you lose balance.

Why does it happen?—because now it is too close a problem. You are already disturbed and you
are expecting a miracle. You cannot give the same advice to yourself that you have given to
others in the same situation. A detached feeling helps. justlt08

When a master is near you, if you are frank, honest and true and bring your mind out, the master
will penetrate you from the back door. From the front door your mind is going out; from the back
door the master is entering you.

So when near me on the lawn, be sincere and true. Don't bring questions which are intellectual,
they are useless. Metaphysics is the most useless thing in the world. Don't bring any
metaphysical questions, they are not true; they don't belong to you. You may have heard about
them, read about them, but they are not part of you. Bring your nonsense out, whatsoever it is.
And don't try to manipulate it. Don't try to rationalize it and polish it. Let it be as raw as
possible—because before a master, you must be naked. You should not wear clothes and you
should not hide yourself.

That is an exposure, and if you can talk as an exposure—not as an inquiry, just opening your
heart, not asking for anything—then silence will follow, because when you have exposed your
mind and you have passed through a catharsis, silence comes to you. This is a different type of
silence, not a forced silence, not a controlled silence, not a silence with any effort on your part.

When you have exposed your mind completely, released all that is there, a silence comes,
descends on you, overwhelms you, a silence which is beyond understanding, and a silence which
is beyond you; a silence which belongs to the whole and not to the individual. clouds12

Osho's Garden

In April Osho gives eight discourses on the Geeta darshan, and a mass shaktipat. He talks of
returning to Bombay, but at the end of the month announces he will stay in Poona. He begins to
take walks in the garden.
I live in Lao Tzu House and my garden is a forest. Mukta, my gardener, was very reluctant to
make it that way—obviously, she is a Greek and thinks logically, and this is very illogical. No
symmetry, no pruning is allowed. She prunes, though, when I am not looking! She tries to make
something out of the mess.
Vivek hates the whole forest around the house. She says it has destroyed all perspective; you
cannot see. You cannot see the vastness of the sky; you cannot see anything from the room—it is
so covered! In fact, I don't need to see anything—I have seen everything! But for poor Vivek it is
difficult—she still needs to see a few things. I can understand her difficulty.
A desert you can go on and on seeing; it ends nowhere. All the horizons are available. Its
vastness and its profound silence have their own song, unheard, unspoken. The same is true
about the path of silence. guida04
Yes, if you are meditative then a beautiful house will have a totally different quality. A beautiful
garden, a pond in your garden….
Mukta has just made a pond by the side of my room, a really beautiful pond with a small
waterfall. If you are meditative, then it is a tremendously beautiful experience just to see water
dancing on the rocks, just to see the rocks, just to feel the texture of the rocks, the moss that will
start gathering on them. Then everything is beautiful if inside your heart there is awareness;
otherwise everything is ugly.
It is not that a meditative person enters into heaven—no, heaven enters into a meditative person.
Paradise is not a geographical place, it is a psychological experience. A meditative person can
enjoy everything—only he can enjoy. He is not a renunciate. Only he knows how to taste the
beauty of things, how to experience the tremendous presence of existence all around. Because he
is, he knows how to love, how to live. dh0702
Discourses

In May 1974, Osho gives a series of question and answer discourses in English, which explain
his way, the master-disciple relationship, and the development of his work in Poona. The
discourses are published under the title My Way: The Way of the White Clouds, and attract
many seekers from the West.
This very morning there were white clouds in the sky. Now they are there no more. Where have
they gone? From where do they come? How do they evolve, and how do they dissolve again? A
white cloud is a mystery, the coming, the going, the very being of it. That's the first reason why I
call my way The Way of the White Clouds.
But there are many reasons, and it is good to ponder, to meditate upon them. A white cloud
exists without any roots. It is an unrooted phenomenon, grounded nowhere or grounded in the
nowhere. But still it exists. The whole of existence is like a white cloud: without any roots,
without any causality, without any ultimate cause, it exists. It exists as a mystery.
A white cloud really has no way of its own. It drifts. It has nowhere to reach, no destination, no
destiny to be fulfilled, no end. You cannot frustrate a white cloud because wherever it reaches is
the goal.
If you have a goal you are bound to get frustrated. The more goal-oriented a mind is, the more
anguish, anxiety and frustration there will be, because once you have a goal you are moving with
a fixed destination. And the whole exists without any destiny. The whole is not moving
anywhere; there is no goal to it, no purpose.
And once you have a purpose, you are against the whole—remember this—then you will get
frustrated. You cannot win against the whole. Your existence is so tiny—you cannot fight, you
cannot conquer. It is impossible to conceive how an individual unit can conquer the whole. And
if the whole is purposeless and you are with purpose you are going to be defeated.
A white cloud drifts wherever the wind leads—it doesn't resist, it doesn't fight. A white cloud is
not a conqueror, and still it hovers over everything. You cannot conquer it, you cannot defeat it.
It has no mind to conquer—that's why you cannot defeat it.
Once you are fixed to a goal, purpose, destiny, meaning, once you have got that madness of
reaching somewhere, then problems will arise. And you will be defeated, that is certain. Your
defeat is in the very nature of existence itself.
A white cloud has nowhere to go. It moves, it moves everywhere. All dimensions belong to it, all
directions belong to it. Nothing is rejected. Everything is, exists, in a total acceptability. Hence I
call my way The Way of the White Clouds.
The white clouds have no way of their own—they drift. A way means reaching somewhere. The
White Clouds' Way means a pathless path, a wayless way. Moving, but not with a fixed mind—
moving without a mind.
This has to be understood, because purpose is synonymous with mind. That's why you cannot
conceive how to live without purpose, because the mind cannot exist without purpose. clouds01
So I am the white cloud, and the whole effort is to make you also white clouds drifting in the
sky. Nowhere to go, coming from nowhere, just being there this very moment—perfect.
I don't teach you any ideals, I don't teach you any oughts. I don't say to you be this, become that.
My whole teaching is simply this: Whatsoever you are, accept it so totally that nothing is left to
be achieved, and you will become a white cloud. clouds01
You are asking: You have talked to us about total surrender to the master, but often our minds
come up with reasons for not following the instructions literally. We say things like: The master
can't know that the situation has changed; or, the master doesn't realize what the practical
conditions are in the West. Should we follow everything the master says to the letter, or are there
times when we should use our own discretion?
You should follow either absolutely, or not at all. No compromise should be made, because
anything half-hearted is not only useless but harmful. Anything half-hearted divides you—that is
the harm. You should remain an undivided unity.
So either surrender totally…then there is no need to think on your part; follow blindly. I
emphasize the word blindly—as if you have no eyes; somebody who has eyes is leading you.
Then you will remain an undivided unity; and undivided, integrated, you will grow.
Or, if you feel this is impossible and cannot be done, don't follow at all. Completely follow
yourself. Then too you will remain undivided. To remain undivided is the end, the aim. Both will
do, the ultimate result will be the same. If you can be alone, without a master, if you can follow
your own consciousness, wheresoever it leads, it is the same, the result will be the same. So it
depends on you.
But the mind always says: Do both. The mind says: Follow the master, but think about it. Follow
only those things which you think right. Then where is the following? Where is the surrender?
If you are the judge, and you are to decide what to follow and what not to follow, then where is
the surrender, where is the trust? Then it is better to follow your own consciousness. But don't
deceive—at least there should be no deception. Otherwise, you go on following yourself and you
think that you are following a master.
If you are the deciding factor, if you have to choose, if you have to discard something, accept
something, then you are following yourself. But you can create the impression around yourself
and you can deceive yourself that you are following a master. Then nothing will come out of it.
You will not grow, because through deception there can be no growth.
And you will get more and more confused, because if you are to decide what is to be done and
what is not to be done, if you have to choose from your master's guidance, you will create a
chaos—because whenever a master guides you his guidance has an organic unity about it. Every
instruction is related to another. It is a compact whole. You cannot discard something and follow
something; you will become a ruin, a wreck. Even if a single thing is denied, then the whole has
been disturbed. You don't know how things are interrelated.
So this is my suggestion to you: Remain a unit, undivided. Decide. If you have to decide, then
decide: I will follow myself. Then don't surrender, there is no need either!…
You can take my help if you surrender; you can take my help if you don't surrender, but you
have to be clear about it. If you choose the path of surrender, then you have to follow me totally.
If you choose that you are not going to surrender, then decide it. I can be a friend on the path,
there is no need to make me a master. I can be just a friend on the path—or not even a friend.
You are searching and you meet somebody absolutely unknown, a stranger, and you ask him:
Where is the river? Which path leads to the river? When he has spoken you thank him and you
move. I can be just a stranger. No need even to be a friend, because with a friend also you get
involved. You can take my help—my help is unconditional.
I don't say: Do this, then I will help you. I don't say: Surrender, only then will I help you. But this
much I must say: Do whatsoever you like, but do it totally. If you are total, the transformation is
closer. If you are divided, it is almost impossible. clouds12
Osho then gives a series of discourses in Hindi: Nahim Ram Bin Thaon (English: Nowhere to go
but in). He explains how a master can help, not by teaching but by awakening, for which
meditation is the preparation.
A few things will have to be understood. The first is that to attain buddhahood is very difficult.
To be awakened is almost to attain the impossible. Total awakening is a phenomenon that does
not and cannot happen every day, because there is a deep attraction to sleep and there is comfort
in sleep….
Now and then, maybe once in a thousand years, someone awakens. And whenever a single
individual awakens, that door which is usually closed opens, even for those who are still asleep.
Here we are so many people: suppose we are all asleep, then who will awaken us? If even one of
us wakes up, the door opens up for the awakening of us all, because the one who is awake can
awaken the sleeping ones, he can shake them to wake up….
I am taking you into all these experiments with meditation so that it becomes possible for you to
recognize the buddha when the meeting happens; so that you do not turn your back on the door
when it opens; so that you won't miss even if the door opens only for a single moment.
Meditation will help you to recognize the master. Now this is a puzzle, because normally we
approach the master in order to learn meditation. But I am telling you, without meditation you
will never be able to recognize the master. Where will you look? Only meditation will make you
capable of seeing the master. If you try to recognize the master through your thinking, you will
miss….
Don't interpret, simply look at the facts. Don't be lazy. It is already late enough; wake up! It is
morning! But for those who are asleep the night continues. Only those who are awake can see
that the morning has come.
And whatsoever I am saying to you, my emphasis is not on what I am saying, it is rather on
shaking you, stirring you so that your sleep is broken. So many times I have to use what
psychologists call shock treatment…. When someone has gone into extreme insanity, only the
administration of electric shocks brings him back into sanity.
You too need strong electric shocks. Hence, many times I say things that give you a jolt, a shock.
And this process that I have been calling meditation is exactly electric shock treatment. It will
create so many tremors in you that you will become an earthquake—and not until you are an
earthquake will you break out of your sleep….
All meditation techniques are techniques to shake you, to jolt you awake.
And I am always waiting for that moment when your layer will be so thin that just the merest
indication will shatter it. And if you are able to open your eyes and look even once, the matter is
over.
My speaking to you is nothing but persuading you, getting you to agree to a journey which is
utterly unfamiliar to you, to a journey where you have no idea of the destination; where it is
possible you may get lost, or it is also possible you may reach the destination. I am taking you in
search of such a treasure which you have no idea of, and you will have to travel leaving that
behind which you call treasure; hence your attachment is understandable. Every now and then
you turn around and look back—it is natural. That you want to take along with you very
carefully even that which is worthless is natural. Your sleep is natural, my shaking you is
natural. nowher15
You ask me: What is Your function here as a master?
It is a difficult question, because I have to do so many things—without doing them, that is the
most difficult part of it! I never leave my room, but I have to do many things, conceivable,
inconceivable.
But the basic function of the master is to force people out of their unconsciousness. It is a
thankless job, because you have to hit them hard—their ideas, their notions, their middle-class,
bourgeois philosophies. All that they have thought is great, all that they have thought is true, you
have to go on telling them that it is all nonsense, that it is just bullshit! And of course they feel
hurt….
Allow a single insight of a buddha in you and you will never be the same. That's my function
here as a master: to give you something which will not fit with you but which will be so
tremendously significant for you that you will be ready to change for it, that you will be ready to
risk everything for it. dh0702

Osho creates New Meditations

From August 1974 to August 1975 Osho develops several new one-hour meditations, which
continue to be the basis of the ashram daily program today, together with Dynamic Meditation
and Whirling. These include Kundalini, Nataraj, Nadabrahma, Gourishankar, Vipassana,
Devavani, Mandala; instructions for these are given. He introduces many personal meditations,
which become well-known through The Orange Book, and later through the book Meditation:
The first and Last Freedom.
The ancient methods of meditation were all developed in the East. They never considered the
Western man…. I am creating techniques which are not only for the Eastern man, but which are
simply for every man—Eastern or Western. light16
Meditation was not something arduous or difficult, but to the Western mind or even to the
Eastern mind today—which is absolutely overtaken by the Western ideology—watching the
mind is not an easy job. So much garbage and so much crap has been forced into the mind that
you go almost crazy just watching it. It is a film which begins, but never ends. You can go on
watching day in, day out, year in, year out and the mind is always ready to supply new images,
new dreams.
It is because of this I had to create a few other devices—Dynamic, Kundalini, and others—
before you could enter into a silent witnessing meditation like Vipassana. I have made devices to
help you cathart, throw out your garbage rather than waste time in watching it. chit03
Kundalini Meditation
This is the much-loved sister meditation of Dynamic Meditation. It consists of four stages of 15
minutes each.
First stage: 15 minutes
Be loose and let your whole body shake, feeling the energies moving up from your feet. Let go
everywhere and become the shaking. Your eyes may be opened or closed.
Second stage: 15 minutes
Dance…any way you feel, and let the whole body move as it wishes.
Third stage: 15 minutes
Close your eyes and be still, sitting or standing…witnessing whatever is happening inside and
out.
Fourth stage: 15 minutes
Keeping your eyes closed, lie down and be still. Medfre03
If you are doing the Kundalini Meditation, then allow the shaking, don't do it. Stand silently, feel
it coming and when your body starts a little trembling, help it but don't do it. Enjoy it, feel
blissful about it, allow it, receive it, welcome it, but don't will it.
If you force it, it will become an exercise, a bodily physical exercise. Then the shaking will be
there but just on the surface, it will not penetrate you. You will remain solid, stone-like, rock-like
within; you will remain the manipulator, the doer, and the body will just be following. The body
is not the question—you are the question.
When I say shake, I mean your solidity, your rock-like being should shake to the very
foundations so that it becomes liquid, fluid, melts, flows. And when the rock-like being becomes
liquid, your body will follow. Then there is no shaker, only shaking. Then nobody is doing it, it
is simply happening. Then the doer is not. hsin02
These are not really meditations. You are just getting in tune. It is like…if you have seen Indian
classical musicians playing…for half an hour, or sometimes even more, they simply go on fixing
their instruments. They will move their knobs, they will make the strings tight or loose, and the
drum player will go on checking his drum—whether it is perfect or not. For half an hour they go
on doing this. This is not music, this is just preparation.
Kundalini is not really meditation. It is just preparation. You are preparing your instrument.
When it is ready, then you stand in silence, then meditation starts. Then you are utterly there.
You have woken yourself up by jumping, by dancing, by breathing, by shouting—these are all
devices to make you a little more alert than you ordinarily are. Once you are alert, then the
waiting. Waiting is meditation. Waiting with full awareness. And then it comes, it descends on
you, it surrounds you, it plays around you, it dances around you, it cleanses you, it purifies you,
it transforms you. isay206
Nataraj Meditation
Nataraj is dance as a total meditation. There are three stages, lasting a total of 65 minutes.
Let the dance flow in its own way; don't force it. Rather, follow it; allow it to happen. It is not a
doing but a happening. Remain in the mood of festivity. You are not doing something very
serious; you are just playing, playing with your life-energy, playing with your bio-energy,
allowing it to move in its own way. Just like the wind blows and the river flows—you are
flowing and blowing. Feel it.
And be playful. Remember this word 'playful' always—with me, it is very basic. In this country
we call creation God's leela—God's play. God has not created the world; it is his play.
First stage: 40 minutes
With eyes closed dance as if possessed. Let your unconscious take over completely. Do not
control your movements or be a witness to what is happening. Just be totally in the dance.
Second stage: 20 minutes
Keeping your eyes closed, lie down immediately. Be silent and still.
Third stage: 5 minutes
Dance in celebration and enjoy. medfre03
There is nothing better than dance for dropping the ego; hence I insist that all meditators should
dance. Because if you go really in a whirlwind, if you are really a whirling pool of energy, if you
really are in the dance, the dancer is lost. In the dance the dancer is always lost. If it is not lost
then you are not dancing. Then you may be performing, then you may be manipulating, then you
may be doing some bodily exercises, but you are not dancing.
Dancing means so lost, so drunk—and enjoying the energy that is created by dance. By and by
you will see your body is no more so solid as it was before. By and by you will see that you are
melting; the boundary is losing its sharpness, it is becoming a little vague. You cannot exactly
feel where you end and where the world starts. A dancer is in such a whirlpool, he becomes such
a vibration, that the whole life is felt as in one rhythm. trans208
Nadabrahma Meditation
Nadabrahma is an old Tibetan technique which was originally done in the early hours of the
morning. It can be done at any time of the day, alone or with others, but have an empty stomach
and remain inactive for at least 15 minutes afterwards. The meditation lasts an hour, and there
are three stages.
First stage: 30 minutes
Sit in a relaxed position with eyes closed and lips together. Start humming, loudly enough to be
heard by others and create a vibration throughout your body. You can visualize a hollow tube or
an empty vessel, filled only with the vibrations of the humming. A point will come when the
humming continues by itself and you become the listener. There is no special breathing and you
can alter the pitch or move your body smoothly and slowly if you feel it.
Second stage: 15 minutes
The second stage is divided into two 7½ minute sections. For the first half, move the hands,
palms up, in an outward circular motion. Starting at the navel, both hands move forwards and
then divide to make two large circles mirroring each other left and right. The movement should
be so slow that at times there will appear to be no movement at all. Feel that you are giving
energy outwards to the universe.
After 7½ minutes turn the hands, palms down, and start moving them in the opposite direction.
Now the hands will come together towards the navel and divide outwards to the sides of the
body. Feel that you are taking energy in. As in the first stage, don't inhibit any soft, slow
movements of the rest of your body.
Third stage: 15 minutes
Sit or lie absolutely quiet and still. medfre08
Gourishankar Meditation
This technique consists of four stages of 15 minutes each. The first two stages prepare the
meditator for the spontaneous Latihan of the third stage. Osho has said that if the breathing is
done correctly in the first stage the carbon dioxide formed in the bloodstream will make you feel
as high as Gourishankar (Mount Everest).
First stage: 15 minutes
Sit with closed eyes. Inhale deeply through the nose, filling the lungs. Hold the breath for as long
as possible, then exhale gently through the mouth and keep the lungs empty for as long as
possible. Continue this breathing cycle throughout the first stage.
Second stage: 15 minutes
Return to normal breathing and with a gentle gaze look at a candle flame or a flashing blue light.
Keep your body still.
Third stage: 15 minutes
With closed eyes, stand up and let your body be loose and receptive. The subtle energies will be
felt to move the body outside your normal control. Allow this Latihan to happen. Don't you do
the moving: let moving happen, gently and gracefully.
Fourth stage: 15 minutes
Lie down with closed eyes, silent and still. The first three stages should be accompanied by a
steady rhythmic beat, preferably combined with a soothing background music. The beat should
be seven times the normal heartbeat and, if possible, the flashing light should be a synchronized
strobe. Medfre10
I have created so many mad kinds of meditations that you can be both together—mad and
meditators! Slowly slowly meditation is bound to win over.
You have asked, "Osho, I have three questions to ask you. How did you discover Kundalini
meditation?"—the first question. Simple: Meditating down by the river upon a hill of red ants!
And second: "And Dynamic?" That is even more simple; it was almost impossible not to
discover it. I came upon it driving on Indian roads in Indian cars!
And third: "And what about Nadabrahma?" Hm! inzen07
Vipassana Meditation
Vipassana is the meditation that has made more people in the world enlightened than any other,
because it is the very essence. All other meditations have the same essence, but in different
forms; something non-essential is also joined with them. But vipassana is pure essence. You
cannot drop anything out of it and you cannot add anything to improve it.
Vipassana is such a simple thing that even a small child can do it. In fact, the smallest child can
do it better than you, because he is not yet filled with the garbage of the mind; he is still clean
and innocent.
Vipassana can be done in three ways—you can choose which one suits you the best.
The first is: awareness of your actions, your body, your mind, your heart. Walking, you should
walk with awareness. Moving your hand, you should move with awareness, knowing perfectly
that you are moving the hand. You can move it without any consciousness, like a mechanical
thing…you are on a morning walk; you can go on walking without being aware of your feet.
Be alert of the movements of your body. While eating, be alert to the movements that are needed
for eating. Taking a shower, be alert to the coolness that is coming to you, the water falling on
you and the tremendous joy of it—just be alert. It should not go on happening in an unconscious
state.
And the same about your mind. Whatever thought passes on the screen of your mind, just be a
watcher. Whatever emotion passes on the screen of your heart, just remain a witness—don't get
involved, don't get identified, don't evaluate what is good, what is bad; that is not part of your
meditation.
The second form is: breathing, becoming aware of breathing. As the breath goes in, your belly
starts rising up, and as the breath goes out, your belly starts settling down again. So the second
method is to be aware of the belly: its rising and falling. Just the very awareness of the belly
rising and falling…and the belly is very close to the life sources because the child is joined with
the mother's life through the navel. Behind the navel is his life's source. So, when the belly rises
up, it is really the life-energy, the spring of life that is rising up and falling down with each
breath. That too is not difficult, and perhaps may be even easier because it is a single technique.
In the first, you have to be aware of the body, you have to be aware of the mind, you have to be
aware of your emotions, moods. So it has three steps. The second approach has a single step: just
the belly, moving up and down. And the result is the same. As you become more aware of the
belly, the mind becomes silent, the heart becomes silent, the moods disappear.
And the third is: to be aware of the breath at the entrance, when the breath goes in through your
nostrils. Feel it at that extreme—the other polarity from the belly—feel it from the nose. The
breath going in gives a certain coolness to your nostrils. Then the breath going out…breath going
in, breath going out….
These are the three forms. Any one will do. And if you want to do two forms together, you can
do two forms together; then the effort will become more intense. If you want to do all three
forms together, you can do all three forms together. Then the possibilities will be quicker. But it
all depends on you, whatever feels easy. Remember: easy is right.
As meditation becomes settled and mind silent, the ego will disappear. You will be there, but
there will be no feeling of 'I'. Then the doors are open.
Just wait with a loving longing, with a welcome in the heart for that great moment—the greatest
moment in anybody's life—of enlightenment. It comes…it certainly comes. It has never delayed
for a single moment. Once you are in the right tuning, it suddenly explodes in you, transforms
you. The old man is dead and the new man has arrived. dawn16
If you can do something with the breath, you will suddenly turn to the present. If you can do
something with breath, you will attain to the source of life. If you can do something with breath,
you can transcend time and space. If you can do something with breath, you will be in the world
and also beyond it. vbt103
Devavani Meditation
Eyes remain closed for the whole meditaiton.
First stage: 15 minutes
Sit quietly with music playing.
Second stage: 15 minutes
Make nonsense sounds, for example "la…la…la," until unfamiliar word-like sounds arise. Allow
an unknown language to speak through you in a gentle conversational way, do not cry or shout,
laugh or scream.
Third stage: 15 minutes
Stand up and continue to speak, allowing your body to move softly with the sounds. If your body
is relaxed, the subtle energies will move your body outside of your control.
Fourth stage: 15 mintues
Lie down; be silent and still.
Mandala Meditation
First stage: 15 minutes
With open eyes run on the spot. Bring your knees up as high as possible. Breath deeply. Keep
going.
Second stage: 15 minutes
Sit with your eyes closed and mouth open and loose. Gently rotate your body from the waist like
a reed blowing in the wind.
Third stage: 15 minutes
Lie on your back, open your eyes and with the head still, rotate them in a clockwise direction.
Let your eyes turn fully around in the sockets. The mouth remains open and the jaw relaxed with
the breath soft and even.
Fourth stage: 15 minutes
Close your eyes and be still
Music for meditation
Chaitanya Hari, who composes and plays the music for Osho's meditations, asks: Is the music
also a sort of ocean?
It is because it simply gives you a totally different dimension. Many dimensions are available.
For example when you are listening to me you are part of a totally different dimension—you
become part of me. Then you start feeling my vibe…. Then you start moving with me—
howsoever reluctantly. Even a few steps—but you move in a different dimension.
Music is a different dimension. You can be completely drowned in it…you can become drunk
with it. It is a great therapy, and it can make you whole and healthy and holy. It is meditation,
and a very natural meditation.
[Osho says that just as physics says that everything is made of electrons, the eastern esoteric
sciences say that everything is made of sound—not of electricity.]
Music was born originally out of meditation, because in deep meditation one starts feeling the
cosmic sound: 'omkar'—what the Zen people call 'the sound of one hand clapping'. It is not a
produced sound. When two hands clap, it is a produced sound. When one hand creates the sound,
without any clapping really—because there is nothing else to clap with—when the sound comes
out of oneness, unity, unison, then it is natural…the cosmic sound.
It is always there. When you become silent, you hear it. When you have too much noise in your
head, you cannot hear it. Not that it is not there. It is always there, but you are not there. Your
own noise, your own fussing mind, goes on creating such barriers that the still, small voice
cannot be heard. Out of that original sound, music has been created.
In the East we say that all music is an effort to bring that cosmic sound to be. That's why there is
spirituality in Indian music…a new sensitivity which is nowhere to be found. In the western
music there is too much sexuality, it is too sensuous. In the Indian music there is too much
spirituality—it is not sensuous at all. It silences you, calms you down, cools you, and brings a
breeze from the eternal…the breath of the eternal. It is an effort to give you an indication of the
cosmic sound.
It is just as when I am talking to you. My whole effort in talking is to bring you something that
cannot be talked about…to say something that cannot be said…to bring to words something
which is wordless…to define something which cannot be defined and is immeasurable. In the
same way, music is an effort to say something about the cosmic sound.
The greatest master is one, listening to whom you naturally fall into meditation: that is the
criterion of a real musician, a real master—otherwise people are technicians. One can play the
sitar beautifully and you can enjoy it—it's good, an enjoyment.
But a person becomes a master when his created sound brings you something of the
uncreated…when his created sound has a gospel in it…side by side comes the
unknown…travelling with the sound comes the soundless. The sound you will forget, but the
soundless will remain with you.
Music is born out of meditation, and so is dance. In fact all that is beautiful has come out of
meditation because there is no other way for it to come. Meditation is the door.
Drown yourself in music—and don't practise it just like an art and a skill. Practise it like a
meditation, practise it religiously. It is the holiest of holies. greatn08
I am creating a situation here. This is an Alchemical field. This is not an ordinary ashram. This is
a scientific lab. People are being transformed. People are moving into new dimensions, taking
quantum leaps, arriving into new spaces. You cannot watch these things from the
outside. perf203

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Western seekers come to osho

  • 1. Western seekers come to Osho http://www.oshoworld.com/biography/biography7.asp Each year an increasing number of Westerners are coming to Osho, as centres are being set up around the world. Many of the hippies coming to Osho have had spiritual experiences with lsd and other drugs which led them to meditation. Several are in the helping professions: social workers, therapists, psychiatrists. Osho experiments with new therapy techniques There are stories that a disciple would come to the master and wait for thirty years, would not ask anything but just wait for the master to ask, "For what have you come?" Thirty years is too much—one life completely wasted—but waiting for thirty years will do the work. People from the West come to me and they say, "This very evening we are leaving, so give us some key. How can we become silent? But we don't have any time to stay—we must go." They are thinking in terms with which they have become acquainted—instant coffee—so they think there must be some instant meditation, a key I can hand over to them and it is finished. No, there is no key. It is a long effort, it is a deep patience. And the more you are in a hurry, the longer it will take. So remember this: if you are not in any hurry it may happen this very moment. When you are not in a hurry the quality of mind is there, silence is there. vedant05 Just a few days before one seeker was here from California. He traveled long. He had come to meet me. And then he said, "Before I meditate or before you tell me to meditate, I have heard that whosoever comes to you you push into meditation, so before you push me in, I have got questions." He had at least a list of hundred questions. I think he has not left any that is possible—about God, about soul, about truth, about heaven, hell and everything—a sheet full of questions. He said, "Unless you solve these questions first, I am not going to meditate." He is logical in a way because he says, "Unless my questions are answered how can I meditate? Unless I feel confident that you are right, you have answered my doubts, how I can go in some direction you show and indicate? You may be wrong. So you can prove your rightness only if my doubts disappear." And his doubts are such they cannot disappear. This is the dilemma: if he meditates they can disappear, but he says he will meditate only when these doubts are not there. What to do? He says, "First prove there is God." No one has ever proved, no one can ever. That doesn't mean that God is not there, but he cannot be proved. He is not a small thing which can be proved or disproved. It is such a vital thing, you have to live it to know it. No proof can help. But he is right logically. He says, "Unless you prove how I can start? If there is no soul, who is going to meditate? So first prove that there is a self, then I can meditate." This man is committing suicide. No one will be ever able to answer him. He has created all the barriers, and through these barriers he will not be able to grow. But he is logical. What should I do with such a person? If I start answering his questions, a person who can create a hundred
  • 2. doubts can create millions, because doubting is a way, a style of mind. You can answer one question through your answer he will create ten because the mind remains the same. He looks for doubts, and if I answer logically I am helping his logical mind to be fed, to be more strengthened. I am feeding. That will not help. He has to be brought out of his logicalness. So I told him that, "Have you ever been in love?" He said, "But why? You are changing the subject." I said, "I will come to your points, but suddenly it has become very meaningful to me to ask have you ever loved." He said, "Yes!" His face changed. I asked, "But you loved before or before falling in love you doubted the whole phenomenon?" Then he was disturbed. He was uncomfortable. He said, "No, I never thought about it. I simply had fallen in love, and then only I became aware." So I said, "You do the opposite. First think about love, whether love is possible, whether love exists, whether love can exist. And first let it be proved, and make it a condition unless it is proved you will not love anybody." He said, "What you are saying? You will destroy my life. If I make this a condition, then I cannot love." "But," I told him, "This is the same you are doing. Meditation is just like love. You have to know it first. God is just like love. That's why Jesus goes on saying that God is love. It is just like love. First one has to experience." A logical mind can be closed, and so logically, that he will never feel that he has closed his own doors of all possibilities for all growth. yoga105 A Western friend is practising meditation. He is here with us. His trouble is anger. He is so filled with anger that it overflows at the slightest excuse. I advised him to vent his anger on a pillow. He was surprised! "That is madness!" He exclaimed. "On a pillow?" I told him, "You start and see, it is not so bad. If you could vent your anger on a human being and not see the foolishness of it. It is not more foolish to take it out on a pillow I assure you." He tried the first day and came and gave me a complete report. He felt a little awkward in the beginning. After five or seven minutes when the momentum built up, he started hitting the pillow hard as if it were alive. Not only did the pillow become alive but it assumed the form of the person he hated most. He remembered this foe and all that had happened ten years ago. He had wished to beat him up but could not. He says he felt to laugh, he felt very uneasy too but he enjoyed it also! Since the last three days he is beating up his pillow. Today he has given the final report and it is very astonishing. The full report is like this: The very first day all the faces of people he had wanted to hit and could not, began to come up. The next day all faces disappeared. There was no one before him, there was plain anger alone. He saw the anger coming out from within him and there was no one to receive it at the other end—pure anger. Then it occurred to him that all this was already within him, he only needed excuses to throw out the poison within him. Then an understanding arose.
  • 3. He saw anger in a new form. Now the responsibility of anger, shifted from the other person. Now he knew that there was a fire within him that needed to come out. Now the responsibility shifted on him—it no longer was objective, it became subjective. It was no longer that the other abused and the anger arose. Now he understood that he was wanting to be angry and was looking out for excuses. If no one had abused him, he would have found some other excuse. He would have even gone to the extent of inciting someone to abuse him! And the simple reason for all this was, that there was something within him that was pressing for release. It was necessary to be rid of it. The next day in the course of these beatings that he carried out three to four times a day, it became absolutely clear to him that the anger was not because of another but was within him. Today was his third day. He told me: "I am shocked at myself". As soon as the realisation came that the anger is not on someone, that the anger is already within myself, something departed from within—everything was peaceful. Now I have become absolutely weak and incompetent to be angry. If you abuse me now, I shall be unable to express anger. At least I find myself incapable of doing so at this moment. Some load has come off me and I feel empty within." Understanding means: Whatever happens within you is with your full consciousness and in your full awareness—Whatever happens. Then many things will stop happening by themselves. What stops happening, is sin; and what keeps happening even in your full consciousness is virtue. Understanding is the test. Whatever can go on with understanding is virtue. What does not go along with understanding, is sin. What can be activated in ignorance alone, is sin and that which cannot be activated in ignorance, is virtue. So understanding means only this: that whatever happens within me, happens with my full knowledge and nothing slips from my consciousness. way103 Today I have come to know, through the partner of the friend who was carrying out the pillow- meditation lately, that he had taken out a knife and torn the pillow into pieces! I had not told him to do this! It sounds funny—such madness! But we do not laugh when a living person is stabbed in anger though the passion gratified is the same as when ripping open a pillow! Whether it is a pillow or a human being—that is immaterial. More pleasure is derived from stabbing the pillow however, for there are no limitations. Close yourself in your room and when your overriding trait catches hold of you, allow it to manifest itself to the full. Consider it as meditation. Give it complete expression. Allow it to come out of every pore of your body. Then reflect on it—you will laugh! You will even be surprised at what all you can do! Your mind will also wonder how you could ever do all that— and that too when you are alone! If there was someone present, then it was excusable! You will feel restless the first or second time. The third time you will be in full form. And when you indulge in it whole-heartedly, you will get a strange experience. You will find that outwardly you are doing all this but within, a consciousness stands and watches. This is impossible when the other is concerned but by yourself, it becomes easy. All around the flames of anger will surround you, you will stand in the centre—alone and apart. And once a person observes his anger apart from himself, once someone observes his sex or his greed or his fear thus, a ray of
  • 4. knowledge begins to emit in his life. He has attained an experience. He has recognised one of his powers and now it is impossible for him to be deceived through this particular energy. We become the masters of that power which we recognize. The energy that we clearly perceive, no longer enslaves us; whereas the power we do not recognize, keeps us enslaved. So you can take the pillow to be your beloved or you can take it to be the Kohinoor diamond. You can look upon it as your enemy before whom you tremble. It makes no difference who you are or what you are. way105 Recently a mother had come to me all the way from New York with her daughter. There was a lot of struggle between the two. The mother was under the impression that she loved her daughter very much. She had come two months before also. Then she had told me that she loved her children so much that she would even give her life for them. I told her to think over again for this was not natural. She insisted that she loved her three daughters so, it would be hard for me to imagine! I again told her to think it over. At this she began to cry and beat her breast. She said, "You are cruel, take back your words, for I really and truly love my children." The louder she screamed the more adamant I became. "Whom are you trying to convince by this—me or your own self?" I asked her. "If you love them, you love them. There the matter should end. There is no need to make an exhibition like this! Since you cry and scream so much and beat your breast I tell you again. Look within and try to understand yourself. Your crying will have no effect on me; but it is bound to affect you." If you want to love you must know how to cry and beat your breast or else how can others know what you feel? The louder you cry the better you can convey your feeling and that is why women can easily prove that they love whereas a man finds it difficult. "This will not work with me," I told her. So this time she brought her eldest daughter along with her. She said, "Now look at us." I did and within fifteen days as much enmity as can exist between two individuals, manifested itself in full between these two. Enmity exists between a mother and daughter; society, family, hides it. As the daughter grows into a young girl, the mother starts becoming her enemy. This is absolutely natural. This is our animal heritage. As the son grows up and becomes a young man, the father is filled with jealousy. This is not a matter to be discussed. All fathers and all sons know it. As the boy grows up, he tries to push the father out. Verily, he has to make a place for himself. Looking at the daughter in the full bloom of youth, the mother feels she lost hers on account of her. No one is the cause for loss of youth. Without children too, she would have become old. But she does not think of this. Every man that enters the house first looks at the young girl and then at the old mother. This is very painful. The custom of sending a married daughter off to her husband's home was initiated by women and since the woman always has her way, the man had to give in. Daughters had to be sent away
  • 5. from the house. Even if the father takes more interest in his daughter, which is very natural, the mother is filled with jealousy. Then the daughter no longer looks a daughter in the mother's eyes but a sheer woman. For fifteen days I tried my best to bring out all their maladies from within. I instigated them both against each other. Their fever reached such a pitch that they were ready to fall on each other's throat. Then I made them both sit with me and told them to bring out whatever was within them. Then the disease that came out of them was such no mother or a daughter could ever imagine. This is so within each mother and each daughter. But we suppress these feelings and dress our wounds. We spread flowers without when there is nothing but dirt and filth within…. You will be shocked to know the jealousy, the disgust, the invectives the mother and daughter expressed against each other. So much so, that I found myself in a fix. I was afraid that if their problem is not solved quickly—they had to return to New York soon—there would be chaos. Then I had to carry out processes to remove all their hatred. There they sat—the mother and daughter—and they said such things to each other as a daughter has never ever openly told her mother or a mother, her daughter, but which they both have always thought about each other from times immemorial. You could never dream a mother telling her daughter, "You are my enemy. You always try to snatch away the man who tries to love me." And the daughter says, "You are a harlot!" When the mother asked, "Do you hate me?" She said, "I do, I do, I hate you, this very moment!" The mother said, "You are nobody to me. I cannot bear the very sight of you!" When all this invective came out in an hour's time, I told them to sit silently with their eyes closed. Thus they sat for five minutes and both were crying. Then they both clung to each other. That night they slept on one cot. The next day the mother said, "It was like a honeymoon night. After years, I was able to be loving to my daughter again." But I told her to beware for this love will only gather hatred. Wherever there is (dwandwa) duality, we tend to gather the opposite. Lao Tzu says, "The saint is beyond the opposites. He is apart from both of them. They are neither harsh nor compassionate." way116 An American youth of the Peace Corps came to me. He is one of the four hundred who have come to India to establish peace. He took sannyas. I asked him, "Is it not to save yourself from your own restlessness that you are trying for peace for others?" He was taken aback. "What do you say? You are absolutely right but how did you know? There is so much conflict in my family! I can't get on with my father, I cannot get on with my mother or my brothers. Things had reached such a peak that there would have been bloodshed. Either I would have killed my father or he would have killed me! Therefore it was necessary to run away from home. I heard there was need for peace in India so I joined the Peace Corps and came here. Ever since then I have plunged whole-heartedly into my work." All the organisations that are out to serve society, also all reformers and leaders, are those who are not satisfied with lesser conflicts. They look for bigger spans and amplitudes. And they look for problems that defy solutions. You cannot dwell longer on problems that are easily solved,
  • 6. you have to then move on the fresh problems. So we look for permanent problems that can never be solved. We are people who have no knowledge of tranquility and whose whole make-up is of restlessness. We create restlessness with each movement of ours—sitting, standing, walking, talking. Even our silence is filled with restlessness. way109 Once a young man, a Jesus freak, came to me. He was living as poor a life as possible, without shoes, with rotten clothes. And he was travelling on foot all over India. From the Himalayas he was going to the south, and just living by begging. When he passed the town I was in somebody told him about me and he came to see me. And I said, "What are you doing? What is this nonsense?" He said, "You call it nonsense? Jesus says 'Blessed are the poor in spirit.'" I said, "He does not say that just by not wearing shoes you become poor in spirit or just by begging you become poor in spirit. As far as I can see you are tremendously egoistic." The moment I said this he became very angry, almost ready to fight. I said, "Sit down. That's what I am saying—that you are not humble. Your humbleness is just a strategy of the ego and you are using Jesus' words in a totally wrong context; you have not understood them." But that's what Christians down the ages have been doing with the words of Christ. And that is going to be done to almost all enlightened people and their teachings. Hence my effort is to be as direct as possible, so there is less possibility of misunderstanding. I don't want to be metaphorical, I don't want to use parables because they can be interpreted in many ways. I don't want to use traditional words, or if I have to use them because there are no other words available then I want to make my meaning as clear as possible, as definite as possible. In that sense I am very logical and mathematical. I call meditation the greatest richness because it makes you aware of your own infinite treasure. It makes you a master of the kingdom of god. And the only key to that kingdom is through meditation, through silence, watchfulness, awareness. gwind28 Many hippies have visited me. I felt really sorry for them. They were going on a right path, but somewhere the path turned to the polar opposite. Their resentment was so strong that they started doing exactly the opposite of what they were taught to do. They dropped out of schools, out of colleges, out of universities, because it was not their own choice. But do you know what happened to the hippies? You don't find them after the age thirty-five. They come back to the society, become again what they have been taught. Their long hair disappears, their beards disappear, their mustaches disappear. All the hippies who have reached nearabout the age of forty are now perfectly accepted gentlemen in the society. They are good businessmen, good salesmen, successful. false25 I have changed many hippies; now you cannot recognize them. Even they may have forgotten that the first time when they came to me…Just going from Kathmandu to Goa—just in between,
  • 7. by the way—they had stopped to see what was happening there, what was cooking there. And then they thought, "This guy seems to be far out"—and they stayed forever. They forgot about Goa, they forgot about their hippie ideology; and when they became sannyasins they became totally new persons with new JUSTIFY">I have changed many hippies; now you cannot recognize them. Even they may have forgotten that the first time when they came to me…Just going from Kathmandu to Goa—just in between, by the way—they had stopped to see what was happening there, what was cooking there. And then they thought, "This guy seems to be far out"—and they stayed forever. They forgot about Goa, they forgot about their hippie ideology; and when they became sannyasins they became totally new persons with new values. We need more wandering philosophers around the world, wandering teachers around the world so that young people can belong to them and learn something—and live something. socrat23 One girl came to me just two or three days ago, and she said, "I was in Goa"—she is my sannyasin—and she said, "I took lsd and then I became certain that enlightenment had happened to me, so I threw your mala into the sea, because now there is no need. I changed the dress, because I am now enlightened, so what is the use of orange or the mala or anything?" This is a sort of madness. Enlightenment is not so cheap. But in the West they are making everything cheap. I go on hearing that there are three week intense enlightenment growth groups—in three weeks you are enlightened! A poet may have dreamed, may have taken hashish. And scientists say that poets have some difference, some chemical difference from ordinary persons—they have some hashish in their blood, really, so they can imagine more, they can dream more, they can go on dream trips more than others. So they write, but their writing is imaginative, it is not objective. It may help them as a catharsis, that they are unburdened. But there is another type of literature, totally different, which is objective. These Upanishads were not written for the joy of the writer, they were written for those who were going to read them—they are objective. What they will do to you if you contemplate on them has been planned; every single word has been put there, every single sound has been used. If someone contemplates on it, then the state of the writer will be revealed to him; the same will happen to him if he contemplates. These scriptures are called holy; that's why. vedant08 You ask: Can LSD be used as a help in meditation? LSD can be used as a help, but the help is very dangerous; it is not so easy. If you use a mantra, even that can become difficult to throw, but if you use acid, LSD it will be even more difficult to throw. The moment you are on an LSD trip you are not in control. Chemistry takes control and you are not the master, and once you are not the master it is difficult to regain that position. The chemical is not the slave now, you are the slave. Now how to control it is not going to be your choice. Once you take LSD as a help you are making a slave of the master and your whole body chemistry will be affected by it….
  • 8. LSD can be used to bring you to meditation only if your body has been prepared for it. So if you ask if it can be used in the West, I will say that it is not for the West at all. It can be used only in the East—if the body is totally prepared for it. Yoga has used it, tantra has used it, there are schools of tantra and yoga that have used LSD as a help, but then they prepare your body first. There is a long process of purification of the body. Your body becomes so pure and you become such a great master of it that even chemistry cannot become your master now. So yoga allows it, but in a very specific way. First your body must be purified chemically. Then you will be in such control of the body that even your body chemistry can be controlled…. In tantra, particularly in "leftist" tantra, they use alcohol to help meditation. It looks absurd; it is not. The seeker will take alcohol in a particular quantity and then will try to be alert. Consciousness must not be lost. By and by the quantity of alcohol will be raised, but the consciousness must remain alert. The person has taken alcohol, it has been absorbed in the body, but the mind remains above it; consciousness is not lost. Then the quantity of alcohol is raised higher and higher. Through this practice a point comes when any amount of alcohol can be given and the mind remains alert. Only then can LSD be a help. In the West there are no practices to purify the body or to increase consciousness through changes in body chemistry. Acid is taken without any preparation in the West. It is not going to help; rather, on the contrary, it may destroy the whole mind. There are many problems. Once you have been on an LSD trip you have a glimpse of something you have never known, something you have never felt. If you begin to practice meditation it is a long process, but LSD is not a process. You take it and the process is over; then the body begins to work. Meditation is a long process—you have to do it for years, only then will the results be forthcoming. And when you have experienced a shortcut, it will be difficult to follow a long process. The mind will crave to return to using the drugs. So it is difficult to meditate once you have known a glimpse through chemistry; to undertake something that is a long process will be difficult. Meditation needs more stamina, more trust, more waiting, and it will be difficult because now you can compare. Secondly, any method is bad if you are not in control all the time. When you are meditating you can stop at any moment. If you want to stop, you can stop this very moment; you can come out of it. You cannot stop an LSD trip: once you have taken LSD you have to complete the circle. Now you are not the master. Anything that makes a slave of you is ultimately not going to help spiritually, because spirituality basically means to be the master of oneself. So I wouldn't suggest shortcuts. I am not against LSD, I may sometimes be for it, but then a long preliminary preparation is necessary. Then you will be the master. But then LSD is not a shortcut. It will take even longer than meditation. Hatha yoga takes years to prepare a body—twenty years, twenty-five years, then a body is ready; now you can use any chemical help and it will not be destructive to your being. But then the process is far longer. Then LSD can be used; I am in favor of it then. If you are prepared to take twenty years to
  • 9. prepare the body in order to take LSD, then it is not destructive. But the same thing can be done in two years with meditation. Because the body is more gross, mastery is more difficult. The mind is more subtle so mastery is easier. The body is further away from your being, so there is a greater gap; with the mind the gap is shorter…. If the mastery is of the mind then you can change the body, but the preparedness of the body belongs to the body alone. Hatha yoga invented many methods so that the process could be completed, but then even greater methods were discovered: how to control the mind directly— raja yoga. With these methods the body can be a little helpful, but there is no need to be too concerned with it. So hatha yoga adepts have said that LSD can be used, but raja yoga cannot say LSD can be used, because raja yoga has no methodology to prepare the body. Direct meditation is used. Sometimes it happens—only sometimes, rarely—that if you have a glimpse through LSD and do not become addicted to it, that glimpse may become a thirst in you to seek something further. So to try it once is good, but it becomes difficult to know where to stop and how to stop. The first trip is good, to be on it once is good; you become aware of a different world and then you begin to seek, you begin to search, because of it—but then it becomes difficult to stop. This is the problem. If you can stop, then to take LSD once is good. But that "if" is a great one…. With the first you are the master; with the second you are not. The first will try to take a second, and then it will go on continuously; then it is no longer in your hands. To begin anything is easy because you are the master, but to end anything is difficult because then you are not the master. So I am not against LSD, and if I am against it, it is conditional. This is the condition: if you can remain the master, then okay. Use anything, but remain the master. And if you cannot remain the master, then do not enter into a dangerous road at all. Do not enter at all; it will be better. artof12 When Japanese started coming to me for sannyas I was a little bit puzzled—because all over the whole world when you want to say yes, you move your head up and down. And the Japanese, when they want to say yes, move the head from side to side—which means "no" all over the world, that is the sign for no—but that is their sign for yes, and the head moving up and down is their sign for no. So when I would ask them something I would be very much puzzled; I could not believe that…They had come to take sannyas. They were sitting before me and I was asking "Are you ready for sannyas?" and they would shake…"Then why have you come? You have traveled here from Japan unnecessarily and you are sitting here in front of me just for that purpose, and you are saying no?" Then my interpreter said to me, "You are not understanding; that person is saying yes. In Japan, the head moving from side to side is yes; the head moving up and down is no." So you have to remember it when you are talking with the Japanese. Otherwise there is going to be great confusion—you will say something, they will understand something else. They cannot speak but they can understand. upan39
  • 10. Osho makes Predictions During this time Osho comments on future events, which later become news According to me, meditation and medicine are two poles of the same science where the connecting link is still missing. But slowly, slowly they are coming closer to each other. Today in most of the major hospitals of America a hypnotist has become essential. But hypnotism is not meditation. However, this is a good step. At least it shows that there is an understanding that something needs to be done about the consciousness of man, and that only treating the body is not enough. And I think that if a hypnotist has entered the hospitals today, then tomorrow a temple will also enter. It will come later, it will take some time. After the hypnotist every hospital will have a department of the Yoga, of meditation. It should happen. Then we will be able to treat man as a whole. The body will be taken care of by the doctors, the mind by the psychologists, and the soul by yoga, meditation. The day the hospitals accept man as a whole, as a totality, and then treat him as such, will be a day of rejoicing for mankind. I request you to think in that direction so that this day will come soon. early10 Did you know that there is a movement going on in those countries where medical science has increased the lifespan of people. This movement is for euthanasia. The old people are demanding that they should be given a right to die in the constitution. They say that life has become arduous for them and you are just keeping them hanging on in the hospitals. It has become possible: you can put a man on an oxygen cylinder and keep him hanging on endlessly. You can keep him alive, but that life will be worse than death. God knows how many people in Europe and America are lying in hospitals in upside down or other strange positions, hooked up to oxygen cylinders. They have not the right to die, and they are demanding to be given the right to die. My understanding is that by the end of this century most of the developed countries in the world will have the right to die as one of the constitutional rights of man, because the doctor has no right to keep a person alive against his wishes. By increasing the age of a person you cannot remove the fear of death from him. By making a person healthy you can make his life more happy but not fearless. Fearlessness comes in only one situation, which is when one comes to understand from within that there is something in him that never dies. This understanding is absolutely essential. Meditation is the realization of this immortality, that that which is within me never dies. Only that dies which is on the outside. And that is why you should treat the body medically so that it lives happily for as long as it lives, and at the same time try to be aware of what is inside you so that even if death is at your doorstep, you are not afraid. This inner understanding is
  • 11. fearlessness. early10 So I myself am pleased and hope that science succeeds in making a test-tube baby as soon as possible, because then we will be helped by scientific investigations to break our identity with the body. Then we will know for sure that the body is a kind of machine, and that to believe in it as the self is foolish. It is foolishness even now, but at present we are unwilling to recognize that the body is a machine. It is a machine even so. It is produced by natural forces, so by understanding the secrets of nature we will be able to produce it, and then we will have the cooperation of natural forces to break our identification with the body. absolu09 America recently decided that each cigarette packet should have written with ink in black letters 'This is harmful to health'. The vendors of cigarettes, the owners and the manufacturers all, they made enough hue and cry that they would undergo the loss of crores. When I read it all, I said these cigarette manufacturers do not know that people are so unconscious; for how many days will they read this notice written with red ink? And the same happened. For six months the sale of cigarettes decreased; after six months it turned to the same level as before. It is written on the packet with red ink, but the reader needs to be present. Once or twice he reads it and then sleeps again. The cigarette packet comes and the notice is written there but no one reads it. Cigarette sales have become normal again. thousd04 By and by, Soviet Russia will become capitalistic. It will have to. Otherwise it will die from stagnation. To me, a capitalist society is a natural phenomenon. A socialist structure is not natural. It is something imposed, something conceived of through the mind. Capitalism developed by itself; socialism has to be brought about, it cannot come by itself. Marx thought it would happen, but he was basically wrong. And he has proven to be wrong…. quest15 Osho Leaves Bombay for Poona In 1974 Osho suggests Laxmi look for a property in Poona. Laxmi finds #33 Koregaon Park. On 21 March 1974 Osho celebrates his Enlightenment Day with friends in Woodlands Apartment in the morning, and again that afternoon in Poona! When I dropped traveling. I had already enough people, so I started a new phase: meditation camps in hill stations or in faraway Kashmir for those who wanted to be with me for twenty-one days or seven days—small camps, big camps. For a while it went well because I was not entering the cities, but politicians cannot sit silently. They were living so much in the fear of being thrown out of their power positions that they
  • 12. started creating trouble for the meditation camps. Hotels were reserved but when we arrived the government had canceled the reservation. Now the hotel manager would say, "We cannot do anything, it is from higher up; the government wants to have a special conference for these seven days so we cannot give it to you." And there was no conference. The hotel remained empty just so that we could not have the camp. When even to have a camp became impossible, that was the time I moved to Poona—just to remain there. "Now, anybody who wants to come should come here"—because they had made it almost impossible for me to move. mystic27 I found that meditation camps began creating trouble for me. In Rajasthan, in their assembly, they decided that I should not be allowed into Rajasthan. I had been going to Mount Abu which is in Rajasthan. In Gujarat, at that time, Morarji Desai was the chief minister. He himself proposed to the assembly that my coming to Gujarat should be prohibited. I used to go to Bhavnagar, to Rajkot, to Jamnagar, to Dwarka—and there were a few very beautiful places for camps—Nargol…miles and miles of huge saru trees. The sun never reaches underneath them because on top they are so full of leaves, branches, and they grow very close. And by the side of the sea you can hear the sound of the sea waves and listen—sitting, not together, but scattered in the forest. So it became a trouble that my camps should be stopped everywhere. Now, my camps were not doing any harm to anybody. And in my camps only people were coming who wanted to come. hyaku08 Humidity is dangerous for me. Whenever I went to Bombay, attacks of asthma would immediately increase. last112 And my allergy needed dry air and cool air, no humidity. That's why I shifted from Bombay to Poona, because Bombay was more humid, Poona was less, but still it didn't make much difference. last317 In Bombay, I became aware that the whole city is floating in urine and shit! I have always wondered why Morarji Desai had chosen Bombay to be his residence. It is because the perfume that surrounds the great city of Bombay…except Morarji Desai, nobody else could enjoy it? mess113 I don't have any possessions. Although I live like a king, I don't possess anything. Nothing is mine. If one day someone comes and says to me, "Leave this place at once," I will leave immediately. I will not even have to pack anything. Nothing is mine. That's how one day I left Bombay. Nobody could believe that I would leave so easily without looking back even once. glimps16
  • 13. Osho goes into Seclusion On 21st March 1974, exactly 21 years after enlightenment, Osho moves to Koregaon Park, Poona, where two residences in adjoining properties of six acres have been purchased. Osho is in seclusion, and for a month he is sick. He holds interviews on the lawn, only with sannyasins arriving or leaving; he gives a few individual meditations. At this time Osho said, "You may be watching my gradual withdrawal from activities". It is very considerately that I have become inaccessible. I was very accessible, but then by and by I began to feel that I couldn't help; it became almost impossible to help. For example, if I give you one hour, you talk rubbish. If I give you one minute you say exactly the thing that is needed—that's how mind functions. If I am available to you the whole day, I am not available at all. If you have to wait eight days or ten days, that waiting is needed for a certain tuning in yourself; for certain significant problems to arise. Sometimes I see that if you have a problem and you can come immediately, you will bring me trivia. During the day there are a thousand and one problems arising—they are not significant, but in the moment they appear significant. If you have to wait just one hour, the problem changes—then you bring another problem. If you are allowed to bring all your problems you will be in a mess, because you yourself will not be able to know what is needed, what is significant. So this is part of the whole process. wobble04 It is difficult to reach me, you will have to pass through Mukta (who makes the appointments). By the time the appointment is given and by the time you reach me, your problem will not be there. Hence the appointment—because otherwise you will bring problems unnecessarily. They drop automatically by themselves. And if they persist, then they are worth bringing to me. By the time you come to me you will have already passed over it; and if you understand, that means that things that come and go are not worth paying any attention to—they come and go. You always remain, they come and go. You are the thing to be more attentive about, not things that come and go—they are like seasons, climate changes: in the morning it was different, in the evening it is again different. It changes. Find out that which doesn't change. flowrs03 This has been my observation: many times when I am talking to somebody else I am talking to you, because I feel that is the most appropriate way. When I am talking directly to you, you may miss, because your ego becomes too prominent. When I pay attention to you, your ego comes up to the surface, and the ego won't allow…. No, you are just sitting by the side, I am talking to
  • 14. somebody else; then you are listening more properly. Then the ego is not involved. If I am telling somebody else how to drop anger, you are listening, and because you are not concerned you are a little detached, and when you are detached you listen better. When you are concerned, when it is your problem, you are so worried about it that there is a barrier. When I am talking to somebody else and talking on his problem, I may not be talking to him at all, I may be talking to somebody else really. And when I start talking to you I may be talking now to the other person, not to you. That has to be decided by the master: what to do, how to do it. I had to stop personal interviews because of this, because I felt it took a longer time for the thing to reach you. If you are alone with me you become so nervous—and it is your problem, you cannot be detached, you cannot be an observer. And you are burdened so much by the problem that whatsoever I say, when I am saying it you know well it is impossible, because you think you have tried everything, and nothing happens. I had to stop personal interviews completely. Now it is better: ten, twelve people are there in the interview. I talk to a, and I may be talking to b; I talk to c, and I may be hinting to a. Now it is simple. When I hit somebody else, the hit may be for you. And you can take it easily, because it seems not to be meant for you. But it works. It finds you unaware. It penetrates deeper in you. It moves into the subtle layers of your unconscious without any effort because you are sitting relaxed. It is somebody else's problem. You may have observed that whenever somebody else is in difficulty you can be a wise counselor, a good adviser—everybody is a good adviser, I have never seen anybody who is not a good adviser when others are in difficulty. Everybody is a good adviser. You can give such wise counsel that even Lao Tzu will feel jealous. Such a great wise man! But when the problem is yours, suddenly you become childish. Suddenly you lose your bearings, you lose balance. Why does it happen?—because now it is too close a problem. You are already disturbed and you are expecting a miracle. You cannot give the same advice to yourself that you have given to others in the same situation. A detached feeling helps. justlt08 When a master is near you, if you are frank, honest and true and bring your mind out, the master will penetrate you from the back door. From the front door your mind is going out; from the back door the master is entering you. So when near me on the lawn, be sincere and true. Don't bring questions which are intellectual, they are useless. Metaphysics is the most useless thing in the world. Don't bring any metaphysical questions, they are not true; they don't belong to you. You may have heard about them, read about them, but they are not part of you. Bring your nonsense out, whatsoever it is.
  • 15. And don't try to manipulate it. Don't try to rationalize it and polish it. Let it be as raw as possible—because before a master, you must be naked. You should not wear clothes and you should not hide yourself. That is an exposure, and if you can talk as an exposure—not as an inquiry, just opening your heart, not asking for anything—then silence will follow, because when you have exposed your mind and you have passed through a catharsis, silence comes to you. This is a different type of silence, not a forced silence, not a controlled silence, not a silence with any effort on your part. When you have exposed your mind completely, released all that is there, a silence comes, descends on you, overwhelms you, a silence which is beyond understanding, and a silence which is beyond you; a silence which belongs to the whole and not to the individual. clouds12 Osho's Garden In April Osho gives eight discourses on the Geeta darshan, and a mass shaktipat. He talks of returning to Bombay, but at the end of the month announces he will stay in Poona. He begins to take walks in the garden. I live in Lao Tzu House and my garden is a forest. Mukta, my gardener, was very reluctant to make it that way—obviously, she is a Greek and thinks logically, and this is very illogical. No symmetry, no pruning is allowed. She prunes, though, when I am not looking! She tries to make something out of the mess. Vivek hates the whole forest around the house. She says it has destroyed all perspective; you cannot see. You cannot see the vastness of the sky; you cannot see anything from the room—it is so covered! In fact, I don't need to see anything—I have seen everything! But for poor Vivek it is difficult—she still needs to see a few things. I can understand her difficulty. A desert you can go on and on seeing; it ends nowhere. All the horizons are available. Its vastness and its profound silence have their own song, unheard, unspoken. The same is true about the path of silence. guida04 Yes, if you are meditative then a beautiful house will have a totally different quality. A beautiful garden, a pond in your garden…. Mukta has just made a pond by the side of my room, a really beautiful pond with a small waterfall. If you are meditative, then it is a tremendously beautiful experience just to see water dancing on the rocks, just to see the rocks, just to feel the texture of the rocks, the moss that will start gathering on them. Then everything is beautiful if inside your heart there is awareness; otherwise everything is ugly. It is not that a meditative person enters into heaven—no, heaven enters into a meditative person. Paradise is not a geographical place, it is a psychological experience. A meditative person can enjoy everything—only he can enjoy. He is not a renunciate. Only he knows how to taste the beauty of things, how to experience the tremendous presence of existence all around. Because he is, he knows how to love, how to live. dh0702
  • 16. Discourses In May 1974, Osho gives a series of question and answer discourses in English, which explain his way, the master-disciple relationship, and the development of his work in Poona. The discourses are published under the title My Way: The Way of the White Clouds, and attract many seekers from the West. This very morning there were white clouds in the sky. Now they are there no more. Where have they gone? From where do they come? How do they evolve, and how do they dissolve again? A white cloud is a mystery, the coming, the going, the very being of it. That's the first reason why I call my way The Way of the White Clouds. But there are many reasons, and it is good to ponder, to meditate upon them. A white cloud exists without any roots. It is an unrooted phenomenon, grounded nowhere or grounded in the nowhere. But still it exists. The whole of existence is like a white cloud: without any roots, without any causality, without any ultimate cause, it exists. It exists as a mystery. A white cloud really has no way of its own. It drifts. It has nowhere to reach, no destination, no destiny to be fulfilled, no end. You cannot frustrate a white cloud because wherever it reaches is the goal. If you have a goal you are bound to get frustrated. The more goal-oriented a mind is, the more anguish, anxiety and frustration there will be, because once you have a goal you are moving with a fixed destination. And the whole exists without any destiny. The whole is not moving anywhere; there is no goal to it, no purpose. And once you have a purpose, you are against the whole—remember this—then you will get frustrated. You cannot win against the whole. Your existence is so tiny—you cannot fight, you cannot conquer. It is impossible to conceive how an individual unit can conquer the whole. And if the whole is purposeless and you are with purpose you are going to be defeated. A white cloud drifts wherever the wind leads—it doesn't resist, it doesn't fight. A white cloud is not a conqueror, and still it hovers over everything. You cannot conquer it, you cannot defeat it. It has no mind to conquer—that's why you cannot defeat it. Once you are fixed to a goal, purpose, destiny, meaning, once you have got that madness of reaching somewhere, then problems will arise. And you will be defeated, that is certain. Your defeat is in the very nature of existence itself. A white cloud has nowhere to go. It moves, it moves everywhere. All dimensions belong to it, all directions belong to it. Nothing is rejected. Everything is, exists, in a total acceptability. Hence I call my way The Way of the White Clouds. The white clouds have no way of their own—they drift. A way means reaching somewhere. The White Clouds' Way means a pathless path, a wayless way. Moving, but not with a fixed mind— moving without a mind. This has to be understood, because purpose is synonymous with mind. That's why you cannot conceive how to live without purpose, because the mind cannot exist without purpose. clouds01
  • 17. So I am the white cloud, and the whole effort is to make you also white clouds drifting in the sky. Nowhere to go, coming from nowhere, just being there this very moment—perfect. I don't teach you any ideals, I don't teach you any oughts. I don't say to you be this, become that. My whole teaching is simply this: Whatsoever you are, accept it so totally that nothing is left to be achieved, and you will become a white cloud. clouds01 You are asking: You have talked to us about total surrender to the master, but often our minds come up with reasons for not following the instructions literally. We say things like: The master can't know that the situation has changed; or, the master doesn't realize what the practical conditions are in the West. Should we follow everything the master says to the letter, or are there times when we should use our own discretion? You should follow either absolutely, or not at all. No compromise should be made, because anything half-hearted is not only useless but harmful. Anything half-hearted divides you—that is the harm. You should remain an undivided unity. So either surrender totally…then there is no need to think on your part; follow blindly. I emphasize the word blindly—as if you have no eyes; somebody who has eyes is leading you. Then you will remain an undivided unity; and undivided, integrated, you will grow. Or, if you feel this is impossible and cannot be done, don't follow at all. Completely follow yourself. Then too you will remain undivided. To remain undivided is the end, the aim. Both will do, the ultimate result will be the same. If you can be alone, without a master, if you can follow your own consciousness, wheresoever it leads, it is the same, the result will be the same. So it depends on you. But the mind always says: Do both. The mind says: Follow the master, but think about it. Follow only those things which you think right. Then where is the following? Where is the surrender? If you are the judge, and you are to decide what to follow and what not to follow, then where is the surrender, where is the trust? Then it is better to follow your own consciousness. But don't deceive—at least there should be no deception. Otherwise, you go on following yourself and you think that you are following a master. If you are the deciding factor, if you have to choose, if you have to discard something, accept something, then you are following yourself. But you can create the impression around yourself and you can deceive yourself that you are following a master. Then nothing will come out of it. You will not grow, because through deception there can be no growth. And you will get more and more confused, because if you are to decide what is to be done and what is not to be done, if you have to choose from your master's guidance, you will create a chaos—because whenever a master guides you his guidance has an organic unity about it. Every instruction is related to another. It is a compact whole. You cannot discard something and follow something; you will become a ruin, a wreck. Even if a single thing is denied, then the whole has been disturbed. You don't know how things are interrelated. So this is my suggestion to you: Remain a unit, undivided. Decide. If you have to decide, then decide: I will follow myself. Then don't surrender, there is no need either!… You can take my help if you surrender; you can take my help if you don't surrender, but you
  • 18. have to be clear about it. If you choose the path of surrender, then you have to follow me totally. If you choose that you are not going to surrender, then decide it. I can be a friend on the path, there is no need to make me a master. I can be just a friend on the path—or not even a friend. You are searching and you meet somebody absolutely unknown, a stranger, and you ask him: Where is the river? Which path leads to the river? When he has spoken you thank him and you move. I can be just a stranger. No need even to be a friend, because with a friend also you get involved. You can take my help—my help is unconditional. I don't say: Do this, then I will help you. I don't say: Surrender, only then will I help you. But this much I must say: Do whatsoever you like, but do it totally. If you are total, the transformation is closer. If you are divided, it is almost impossible. clouds12 Osho then gives a series of discourses in Hindi: Nahim Ram Bin Thaon (English: Nowhere to go but in). He explains how a master can help, not by teaching but by awakening, for which meditation is the preparation. A few things will have to be understood. The first is that to attain buddhahood is very difficult. To be awakened is almost to attain the impossible. Total awakening is a phenomenon that does not and cannot happen every day, because there is a deep attraction to sleep and there is comfort in sleep…. Now and then, maybe once in a thousand years, someone awakens. And whenever a single individual awakens, that door which is usually closed opens, even for those who are still asleep. Here we are so many people: suppose we are all asleep, then who will awaken us? If even one of us wakes up, the door opens up for the awakening of us all, because the one who is awake can awaken the sleeping ones, he can shake them to wake up…. I am taking you into all these experiments with meditation so that it becomes possible for you to recognize the buddha when the meeting happens; so that you do not turn your back on the door when it opens; so that you won't miss even if the door opens only for a single moment. Meditation will help you to recognize the master. Now this is a puzzle, because normally we approach the master in order to learn meditation. But I am telling you, without meditation you will never be able to recognize the master. Where will you look? Only meditation will make you capable of seeing the master. If you try to recognize the master through your thinking, you will miss…. Don't interpret, simply look at the facts. Don't be lazy. It is already late enough; wake up! It is morning! But for those who are asleep the night continues. Only those who are awake can see that the morning has come. And whatsoever I am saying to you, my emphasis is not on what I am saying, it is rather on shaking you, stirring you so that your sleep is broken. So many times I have to use what psychologists call shock treatment…. When someone has gone into extreme insanity, only the administration of electric shocks brings him back into sanity. You too need strong electric shocks. Hence, many times I say things that give you a jolt, a shock. And this process that I have been calling meditation is exactly electric shock treatment. It will create so many tremors in you that you will become an earthquake—and not until you are an
  • 19. earthquake will you break out of your sleep…. All meditation techniques are techniques to shake you, to jolt you awake. And I am always waiting for that moment when your layer will be so thin that just the merest indication will shatter it. And if you are able to open your eyes and look even once, the matter is over. My speaking to you is nothing but persuading you, getting you to agree to a journey which is utterly unfamiliar to you, to a journey where you have no idea of the destination; where it is possible you may get lost, or it is also possible you may reach the destination. I am taking you in search of such a treasure which you have no idea of, and you will have to travel leaving that behind which you call treasure; hence your attachment is understandable. Every now and then you turn around and look back—it is natural. That you want to take along with you very carefully even that which is worthless is natural. Your sleep is natural, my shaking you is natural. nowher15 You ask me: What is Your function here as a master? It is a difficult question, because I have to do so many things—without doing them, that is the most difficult part of it! I never leave my room, but I have to do many things, conceivable, inconceivable. But the basic function of the master is to force people out of their unconsciousness. It is a thankless job, because you have to hit them hard—their ideas, their notions, their middle-class, bourgeois philosophies. All that they have thought is great, all that they have thought is true, you have to go on telling them that it is all nonsense, that it is just bullshit! And of course they feel hurt…. Allow a single insight of a buddha in you and you will never be the same. That's my function here as a master: to give you something which will not fit with you but which will be so tremendously significant for you that you will be ready to change for it, that you will be ready to risk everything for it. dh0702 Osho creates New Meditations From August 1974 to August 1975 Osho develops several new one-hour meditations, which continue to be the basis of the ashram daily program today, together with Dynamic Meditation and Whirling. These include Kundalini, Nataraj, Nadabrahma, Gourishankar, Vipassana, Devavani, Mandala; instructions for these are given. He introduces many personal meditations, which become well-known through The Orange Book, and later through the book Meditation: The first and Last Freedom. The ancient methods of meditation were all developed in the East. They never considered the Western man…. I am creating techniques which are not only for the Eastern man, but which are simply for every man—Eastern or Western. light16 Meditation was not something arduous or difficult, but to the Western mind or even to the Eastern mind today—which is absolutely overtaken by the Western ideology—watching the mind is not an easy job. So much garbage and so much crap has been forced into the mind that
  • 20. you go almost crazy just watching it. It is a film which begins, but never ends. You can go on watching day in, day out, year in, year out and the mind is always ready to supply new images, new dreams. It is because of this I had to create a few other devices—Dynamic, Kundalini, and others— before you could enter into a silent witnessing meditation like Vipassana. I have made devices to help you cathart, throw out your garbage rather than waste time in watching it. chit03 Kundalini Meditation This is the much-loved sister meditation of Dynamic Meditation. It consists of four stages of 15 minutes each. First stage: 15 minutes Be loose and let your whole body shake, feeling the energies moving up from your feet. Let go everywhere and become the shaking. Your eyes may be opened or closed. Second stage: 15 minutes Dance…any way you feel, and let the whole body move as it wishes. Third stage: 15 minutes Close your eyes and be still, sitting or standing…witnessing whatever is happening inside and out. Fourth stage: 15 minutes Keeping your eyes closed, lie down and be still. Medfre03 If you are doing the Kundalini Meditation, then allow the shaking, don't do it. Stand silently, feel it coming and when your body starts a little trembling, help it but don't do it. Enjoy it, feel blissful about it, allow it, receive it, welcome it, but don't will it. If you force it, it will become an exercise, a bodily physical exercise. Then the shaking will be there but just on the surface, it will not penetrate you. You will remain solid, stone-like, rock-like within; you will remain the manipulator, the doer, and the body will just be following. The body is not the question—you are the question. When I say shake, I mean your solidity, your rock-like being should shake to the very foundations so that it becomes liquid, fluid, melts, flows. And when the rock-like being becomes liquid, your body will follow. Then there is no shaker, only shaking. Then nobody is doing it, it is simply happening. Then the doer is not. hsin02 These are not really meditations. You are just getting in tune. It is like…if you have seen Indian classical musicians playing…for half an hour, or sometimes even more, they simply go on fixing their instruments. They will move their knobs, they will make the strings tight or loose, and the drum player will go on checking his drum—whether it is perfect or not. For half an hour they go on doing this. This is not music, this is just preparation. Kundalini is not really meditation. It is just preparation. You are preparing your instrument. When it is ready, then you stand in silence, then meditation starts. Then you are utterly there. You have woken yourself up by jumping, by dancing, by breathing, by shouting—these are all devices to make you a little more alert than you ordinarily are. Once you are alert, then the waiting. Waiting is meditation. Waiting with full awareness. And then it comes, it descends on
  • 21. you, it surrounds you, it plays around you, it dances around you, it cleanses you, it purifies you, it transforms you. isay206 Nataraj Meditation Nataraj is dance as a total meditation. There are three stages, lasting a total of 65 minutes. Let the dance flow in its own way; don't force it. Rather, follow it; allow it to happen. It is not a doing but a happening. Remain in the mood of festivity. You are not doing something very serious; you are just playing, playing with your life-energy, playing with your bio-energy, allowing it to move in its own way. Just like the wind blows and the river flows—you are flowing and blowing. Feel it. And be playful. Remember this word 'playful' always—with me, it is very basic. In this country we call creation God's leela—God's play. God has not created the world; it is his play. First stage: 40 minutes With eyes closed dance as if possessed. Let your unconscious take over completely. Do not control your movements or be a witness to what is happening. Just be totally in the dance. Second stage: 20 minutes Keeping your eyes closed, lie down immediately. Be silent and still. Third stage: 5 minutes Dance in celebration and enjoy. medfre03 There is nothing better than dance for dropping the ego; hence I insist that all meditators should dance. Because if you go really in a whirlwind, if you are really a whirling pool of energy, if you really are in the dance, the dancer is lost. In the dance the dancer is always lost. If it is not lost then you are not dancing. Then you may be performing, then you may be manipulating, then you may be doing some bodily exercises, but you are not dancing. Dancing means so lost, so drunk—and enjoying the energy that is created by dance. By and by you will see your body is no more so solid as it was before. By and by you will see that you are melting; the boundary is losing its sharpness, it is becoming a little vague. You cannot exactly feel where you end and where the world starts. A dancer is in such a whirlpool, he becomes such a vibration, that the whole life is felt as in one rhythm. trans208 Nadabrahma Meditation Nadabrahma is an old Tibetan technique which was originally done in the early hours of the morning. It can be done at any time of the day, alone or with others, but have an empty stomach and remain inactive for at least 15 minutes afterwards. The meditation lasts an hour, and there are three stages. First stage: 30 minutes Sit in a relaxed position with eyes closed and lips together. Start humming, loudly enough to be heard by others and create a vibration throughout your body. You can visualize a hollow tube or an empty vessel, filled only with the vibrations of the humming. A point will come when the humming continues by itself and you become the listener. There is no special breathing and you can alter the pitch or move your body smoothly and slowly if you feel it. Second stage: 15 minutes
  • 22. The second stage is divided into two 7½ minute sections. For the first half, move the hands, palms up, in an outward circular motion. Starting at the navel, both hands move forwards and then divide to make two large circles mirroring each other left and right. The movement should be so slow that at times there will appear to be no movement at all. Feel that you are giving energy outwards to the universe. After 7½ minutes turn the hands, palms down, and start moving them in the opposite direction. Now the hands will come together towards the navel and divide outwards to the sides of the body. Feel that you are taking energy in. As in the first stage, don't inhibit any soft, slow movements of the rest of your body. Third stage: 15 minutes Sit or lie absolutely quiet and still. medfre08 Gourishankar Meditation This technique consists of four stages of 15 minutes each. The first two stages prepare the meditator for the spontaneous Latihan of the third stage. Osho has said that if the breathing is done correctly in the first stage the carbon dioxide formed in the bloodstream will make you feel as high as Gourishankar (Mount Everest). First stage: 15 minutes Sit with closed eyes. Inhale deeply through the nose, filling the lungs. Hold the breath for as long as possible, then exhale gently through the mouth and keep the lungs empty for as long as possible. Continue this breathing cycle throughout the first stage. Second stage: 15 minutes Return to normal breathing and with a gentle gaze look at a candle flame or a flashing blue light. Keep your body still. Third stage: 15 minutes With closed eyes, stand up and let your body be loose and receptive. The subtle energies will be felt to move the body outside your normal control. Allow this Latihan to happen. Don't you do the moving: let moving happen, gently and gracefully. Fourth stage: 15 minutes Lie down with closed eyes, silent and still. The first three stages should be accompanied by a steady rhythmic beat, preferably combined with a soothing background music. The beat should be seven times the normal heartbeat and, if possible, the flashing light should be a synchronized strobe. Medfre10 I have created so many mad kinds of meditations that you can be both together—mad and meditators! Slowly slowly meditation is bound to win over. You have asked, "Osho, I have three questions to ask you. How did you discover Kundalini meditation?"—the first question. Simple: Meditating down by the river upon a hill of red ants! And second: "And Dynamic?" That is even more simple; it was almost impossible not to discover it. I came upon it driving on Indian roads in Indian cars! And third: "And what about Nadabrahma?" Hm! inzen07 Vipassana Meditation
  • 23. Vipassana is the meditation that has made more people in the world enlightened than any other, because it is the very essence. All other meditations have the same essence, but in different forms; something non-essential is also joined with them. But vipassana is pure essence. You cannot drop anything out of it and you cannot add anything to improve it. Vipassana is such a simple thing that even a small child can do it. In fact, the smallest child can do it better than you, because he is not yet filled with the garbage of the mind; he is still clean and innocent. Vipassana can be done in three ways—you can choose which one suits you the best. The first is: awareness of your actions, your body, your mind, your heart. Walking, you should walk with awareness. Moving your hand, you should move with awareness, knowing perfectly that you are moving the hand. You can move it without any consciousness, like a mechanical thing…you are on a morning walk; you can go on walking without being aware of your feet. Be alert of the movements of your body. While eating, be alert to the movements that are needed for eating. Taking a shower, be alert to the coolness that is coming to you, the water falling on you and the tremendous joy of it—just be alert. It should not go on happening in an unconscious state. And the same about your mind. Whatever thought passes on the screen of your mind, just be a watcher. Whatever emotion passes on the screen of your heart, just remain a witness—don't get involved, don't get identified, don't evaluate what is good, what is bad; that is not part of your meditation. The second form is: breathing, becoming aware of breathing. As the breath goes in, your belly starts rising up, and as the breath goes out, your belly starts settling down again. So the second method is to be aware of the belly: its rising and falling. Just the very awareness of the belly rising and falling…and the belly is very close to the life sources because the child is joined with the mother's life through the navel. Behind the navel is his life's source. So, when the belly rises up, it is really the life-energy, the spring of life that is rising up and falling down with each breath. That too is not difficult, and perhaps may be even easier because it is a single technique. In the first, you have to be aware of the body, you have to be aware of the mind, you have to be aware of your emotions, moods. So it has three steps. The second approach has a single step: just the belly, moving up and down. And the result is the same. As you become more aware of the belly, the mind becomes silent, the heart becomes silent, the moods disappear. And the third is: to be aware of the breath at the entrance, when the breath goes in through your nostrils. Feel it at that extreme—the other polarity from the belly—feel it from the nose. The breath going in gives a certain coolness to your nostrils. Then the breath going out…breath going in, breath going out…. These are the three forms. Any one will do. And if you want to do two forms together, you can do two forms together; then the effort will become more intense. If you want to do all three forms together, you can do all three forms together. Then the possibilities will be quicker. But it all depends on you, whatever feels easy. Remember: easy is right. As meditation becomes settled and mind silent, the ego will disappear. You will be there, but
  • 24. there will be no feeling of 'I'. Then the doors are open. Just wait with a loving longing, with a welcome in the heart for that great moment—the greatest moment in anybody's life—of enlightenment. It comes…it certainly comes. It has never delayed for a single moment. Once you are in the right tuning, it suddenly explodes in you, transforms you. The old man is dead and the new man has arrived. dawn16 If you can do something with the breath, you will suddenly turn to the present. If you can do something with breath, you will attain to the source of life. If you can do something with breath, you can transcend time and space. If you can do something with breath, you will be in the world and also beyond it. vbt103 Devavani Meditation Eyes remain closed for the whole meditaiton. First stage: 15 minutes Sit quietly with music playing. Second stage: 15 minutes Make nonsense sounds, for example "la…la…la," until unfamiliar word-like sounds arise. Allow an unknown language to speak through you in a gentle conversational way, do not cry or shout, laugh or scream. Third stage: 15 minutes Stand up and continue to speak, allowing your body to move softly with the sounds. If your body is relaxed, the subtle energies will move your body outside of your control. Fourth stage: 15 mintues Lie down; be silent and still. Mandala Meditation First stage: 15 minutes With open eyes run on the spot. Bring your knees up as high as possible. Breath deeply. Keep going. Second stage: 15 minutes Sit with your eyes closed and mouth open and loose. Gently rotate your body from the waist like a reed blowing in the wind. Third stage: 15 minutes Lie on your back, open your eyes and with the head still, rotate them in a clockwise direction. Let your eyes turn fully around in the sockets. The mouth remains open and the jaw relaxed with the breath soft and even. Fourth stage: 15 minutes Close your eyes and be still Music for meditation Chaitanya Hari, who composes and plays the music for Osho's meditations, asks: Is the music also a sort of ocean? It is because it simply gives you a totally different dimension. Many dimensions are available. For example when you are listening to me you are part of a totally different dimension—you
  • 25. become part of me. Then you start feeling my vibe…. Then you start moving with me— howsoever reluctantly. Even a few steps—but you move in a different dimension. Music is a different dimension. You can be completely drowned in it…you can become drunk with it. It is a great therapy, and it can make you whole and healthy and holy. It is meditation, and a very natural meditation. [Osho says that just as physics says that everything is made of electrons, the eastern esoteric sciences say that everything is made of sound—not of electricity.] Music was born originally out of meditation, because in deep meditation one starts feeling the cosmic sound: 'omkar'—what the Zen people call 'the sound of one hand clapping'. It is not a produced sound. When two hands clap, it is a produced sound. When one hand creates the sound, without any clapping really—because there is nothing else to clap with—when the sound comes out of oneness, unity, unison, then it is natural…the cosmic sound. It is always there. When you become silent, you hear it. When you have too much noise in your head, you cannot hear it. Not that it is not there. It is always there, but you are not there. Your own noise, your own fussing mind, goes on creating such barriers that the still, small voice cannot be heard. Out of that original sound, music has been created. In the East we say that all music is an effort to bring that cosmic sound to be. That's why there is spirituality in Indian music…a new sensitivity which is nowhere to be found. In the western music there is too much sexuality, it is too sensuous. In the Indian music there is too much spirituality—it is not sensuous at all. It silences you, calms you down, cools you, and brings a breeze from the eternal…the breath of the eternal. It is an effort to give you an indication of the cosmic sound. It is just as when I am talking to you. My whole effort in talking is to bring you something that cannot be talked about…to say something that cannot be said…to bring to words something which is wordless…to define something which cannot be defined and is immeasurable. In the same way, music is an effort to say something about the cosmic sound. The greatest master is one, listening to whom you naturally fall into meditation: that is the criterion of a real musician, a real master—otherwise people are technicians. One can play the sitar beautifully and you can enjoy it—it's good, an enjoyment. But a person becomes a master when his created sound brings you something of the uncreated…when his created sound has a gospel in it…side by side comes the unknown…travelling with the sound comes the soundless. The sound you will forget, but the soundless will remain with you. Music is born out of meditation, and so is dance. In fact all that is beautiful has come out of meditation because there is no other way for it to come. Meditation is the door. Drown yourself in music—and don't practise it just like an art and a skill. Practise it like a meditation, practise it religiously. It is the holiest of holies. greatn08 I am creating a situation here. This is an Alchemical field. This is not an ordinary ashram. This is a scientific lab. People are being transformed. People are moving into new dimensions, taking
  • 26. quantum leaps, arriving into new spaces. You cannot watch these things from the outside. perf203