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.

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.
OSHO

Popularity: 6% [?]

The Madman’s Guide to Enlightenment

The Madman’s Guide to Enlightenment

Do at least one meditation every day. Choose any meditation, but persist with one method; don’t go on changing. Whether results come or not, go on persisting in it. Results certainly come; all that is needed is patience. Methods don’t work. What really works is patience. Methods are devices to help you to remain patient and open.

If a person simply sits in his room for one hour every day doing nothing — no method, no technique, just sitting there — if he sits long enough it is going to happen. All meditations are just explanations for people who cannot just sit, rationalisations for people who cannot allow themselves to just sit. They need something, so when they think they are doing meditations they can allow themselves a one-hour gap, otherwise they won’t allow. In fact meditation is nothing. It is simply waiting, resting, a state of no action… and that is our natural state.

Think of the child in the mother’s womb, doing nothing. That is a nine-month meditation marathon. And the child is utterly happy. In fact, because of that blissfulness, one always feels a suffering in life. Compared to it whatsoever happens in life falls short. Although consciously you have forgotten about it, unconsciously it persists as a nostalgia. We know in some subtle way, our body knows, that there was a time when all was just bliss. But you were not doing anything in the womb; you were in a state of no action — ‘wu-wei’. You were just there. That’s what meditation is all about: again creating a womb situation.

So close your doors, sit silently; even that will do. But make it a point that one hour has to be given every day. And results won’t pop up immediately, because we have learned habits of action and they have become so deep-rooted that even when you are sitting, you find some ways to do something. At least you can go on changing your posture, you can think of a thousand and one things. You can have dreams. You can wonder ‘Who is this child crying? Why? Why is this dog barking?’ Or you can create subtle mechanisms in the body to distract you. Maybe an ant is creeping on your leg or there is pain and you have to change the posture. These are nothing but tricks, strategies of the mind to keep you occupied, because the mind dies utterly if there is no occupation. The mind is occupation. Meditation means a state of no occupation.

So if you like any method, you can do it; if you don’t, just sit. Twenty-three hours are yours; one hour give to me.

And finally you will see that only that one hour has been saved; all the other twenty-three hours have gone down the drain.

You have to put the energy into your earning because you have to come forever, so settle things. But one hour for meditation, mm? that will be a contact with me, a connection, and it will rejuvenate you every day. It will go on creating new spaces for you. But don’t hanker for them and don’t expect them. Don’t even think about them. When they happen say ‘thank you’ to the sky and forget all about it.

And don’t for a single moment have the idea in your mind ‘Now it has happened it has to happen every day.’ Once you desire a repetition you are getting into trouble; it will not happen again. It happens only in an innocent mind. It happens only when there was no expectation, no desire, no action, no occupation, just a simple passivity. One was, nothing else — a pure being, a naked, bare being. One was just breathing, one was aware.

So give one hour to meditation and put your energies into the work and come back as soon as you can.

Source: OSHO

Popularity: 19% [?]

When we feel emotionally wounded, memories can pop up that most of us automatically want to throw in the basement of our unconscious.

We think that time will take care of them, but they keep coming back. Here’s a much more effective way to heal your emotional wounds:

“If you are feeling miserable, let it become a meditation. Sit silently, close the doors. First feel the misery with as much intensity as possible. Feel the hurt. Somebody has insulted you: now, the best way to avoid the hurt is to go and insult him, so that you become occupied with him. That is not meditation.

If somebody has insulted you, feel thankful to him that he has given you an opportunity to feel a deep wound. He has opened a wound in you. The wound may be created by many many insults that you have suffered in your whole life; he may not be the cause of all the suffering, but he has triggered a process.

Just close your room, sit silently, with no anger for the person but with total awareness of the feeling that is arising in you — the hurt feeling that you have been rejected, that you have been insulted. And then you will be surprised that not only is this man there: all the men and all the women and all the people that have ever insulted you will start moving in your memory.

You will start not only remembering them, you will start reliving them. You will be going into a kind of primal. Feel the hurt, feel the pain, don’t avoid it. That’s why in many therapies the patient is told not to take any drugs before the therapy begins, for the simple reason that drugs are a way to escape from your inner misery. They don’t allow you to see your wounds, they repress them. They don’t allow you to go into your suffering and unless you go into your suffering, you cannot be released from the imprisonment of it.

It is perfectly scientific to drop all drugs before going into therapy — if possible even drugs like coffee, tea, smoking, because these are all ways to escape. Have you watched? Whenever you feel nervous you immediately start smoking. It is a way to avoid nervousness; you become occupied with smoking. Really it is a regression. Smoking makes you again feel like a child — unworried, non-responsible — because smoking is nothing but a symbolic breast. The hot smoke going in simply takes you back to the days when you were feeding on the mother’s breast and the warm milk was going in: the nipple has now become the cigarette. The cigarette is a symbolic nipple. Through regression you avoid the responsibilities and the pains of being adult. And that’s what goes on through many many drugs.

Modern man is drugged as never before, because Modern man is living in great suffering. Without drugs it will be impossible to live in so much suffering. Those drugs create a barrier; they keep you drugged they don’t allow you enough sensitivity to know your pain. The first thing to do is close your doors and stop any kind of occupation — looking at the TV, listening to the radio, reading a book.

Stop all occupation, because that too is a subtle drug. Just be silent, utterly alone. Don’t even pray, because that again is a drug, you are becoming occupied, you start talking to God, you start praying, you escape from yourself. Atisha is saying: Just be yourself. Whatsoever the pain of it and whatsoever the suffering of it, let it be so. First experience it in its total intensity. It will be difficult, it will be heart-rending: you may start crying like a child, you may start rolling on the ground in deep pain, your body may go through contortions. You may suddenly become aware that the pain is not only in the heart, it is all over the body — that it is aching all over, that it is painful all over, that your whole body is nothing but pain. If you can experience it — this is of tremendous importance — then start absorbing it.

Don’t throw it away. It is such a valuable energy, don’t throw it away. Absorb it, drink it, accept it, welcome it, feel grateful to it. And say to yourself “This time I’m not going to avoid it, this time I’m not going to reject it, this time I’m not going to throw it away. This time I will drink it and receive it like a guest. This time I will digest it.” It may take a few days for you to be able to digest it, but the day it happens, you have stumbled upon a door which will take you really far far away.

A new journey has started in your life, you are moving into a new kind of being — because immediately, the moment you accept the pain with no rejection anywhere, its energy and its quality changes. It is no longer pain. In fact one is simply surprised, one cannot believe it, it is so incredible. One cannot believe that suffering can be transformed into ecstasy, that pain can become joy. Whenever anything is total it turns into its opposite.

This is a great secret to be remembered. Whenever something is total it changes into its opposite, because there is no way to go any further; the cul-de-sac has arrived. Watch an old clock with a pendulum. It goes on and on: the pendulum goes to the left, to the extreme left, and then there is a point beyond which it cannot go, then it starts moving towards the right. Opposites are complementaries. If you can suffer your suffering in totality, in great intensity, you will be surprised…you will not be able to believe it when it happens for the first time, that your own suffering absorbed willingly, welcomingly, becomes a great blessing. The same energy that becomes hate becomes love, the same energy that becomes pain becomes pleasure, the same energy that becomes suffering becomes bliss.”

Source: Osho, excerpted from The Book of Wisdom, Chapter 5

Popularity: 13% [?]

Kundalini: The Awakening of the Life Force

Beloved OSHO

One reason is that any knowledge about kundalini or about esoteric paths of bioenergy — the inner paths of elan vital — is generalized. It differs from individual to individual; the root is not going to be the same. With A it will be different, with B it will be different, with C it will be different. Your inner life has an individuality, so when you acquire something through theoretical knowledge it is not going to help — it may hinder — because it is not about you. It cannot be about you. You will only know about yourself when you go within.

There are chakras, but the number differs with each individual. One may have seven, one may have nine; one may have more, one may have less. That is the reason why so many different traditions have developed. Buddhists talk of nine chakras, Hindus talk of seven, Tibetans talk of four — and they are all right!

The root of kundalini, the passage through which kundalini passes, is also different with each individual. The more you go in, the more individual you are. For instance, in your body your face is the most individual part, and in the face the eyes are even more individual. The face is more alive than any other part of the body; that is why it takes on an individuality. You may not have noticed that with a particular age — particularly with sexual maturity — your face begins to assume a shape that will continue, more or less, for the whole life. Before sexual maturity the face changes much, but with sexual maturity your individuality is fixed and given a pattern, and now the face will be more or less the same.

The eyes are even more alive than the face, and they are so individual that every moment they change. Unless one attains enlightenment, the eyes are never fixed. Enlightenment is another kind of maturity.

With sexual maturity the face becomes fixed, but there is another maturity where the eyes become fixed. You cannot see any change in Buddha’s eyes: his body will grow old, he will die, but his eyes will continue to be the same. That has been one of the indications. When someone attains nirvana, the eyes are the only door by which outsiders can know whether the man has really attained it. Now the eyes never change. Everything changes, but the eyes remain the same. Eyes are expressive of the inner world.

But kundalini is still deeper.

No theoretical knowledge is helpful. When you have some theoretical knowledge, you begin to impose it on yourself. You begin to visualize things to be the way you have been taught, but they may not correspond to your individual situation. Then much confusion is created.

One has to feel the chakras, not know about them. You have to feel; you have to send feelers inside yourself. Only when you feel your chakras, and your kundalini and its passage, is it helpful; otherwise, it is not helpful. In fact, knowledge has been very destructive as far as the inner world is concerned. The more knowledge gained, the less the possibility of feeling the real, the authentic, things.

You begin to impose what you know upon yourself. If someone says, “Here is the chakra, here is the center,” then you begin to visualize your chakra at that spot; and it may not be there at all. Then you will create imaginary chakras. You can create; the mind has the capacity. You can create imaginary chakras, and then, because of your imagination, a flow will begin that will not be kundalini but will be simple imagination — a completely illusory, dreamlike phenomenon.

Once you can visualize centers and can create an imaginary kundalini, then you can create everything. Then imaginary experiences will follow, and you will develop a very false world inside you. The world that is without is illusory, but not so illusory as the one you can create inside.

All that is within is not necessarily real or true, because imagination is also within, dreams are also within. The mind has a faculty — a very powerful faculty — to dream, to create illusions, to project. That is why it is good to proceed in meditation completely unaware of kundalini, of chakras. If you stumble upon them, then it is good. You may come to feel something; only then, ask. You may begin to feel a chakra working, but let the feeling come first. You may feel energy rising up, but let the feeling come first. Do not imagine, do not think about it, do not make any intellectual effort to understand beforehand; no pre-notion is needed. Not only is it not needed, but it is positively harmful.

And another thing: kundalini and the chakras do not belong to your anatomy, to your physiology. Chakras and kundalini belong to your subtle body, to your sukshma sharira, not to this body, the gross body. Of course, there are corresponding spots. The chakras are part of your sukshma sharira, but your physiology and anatomy have spots that correspond to them. If you feel an inner chakra, only then can you feel the corresponding spot; otherwise you can dissect the whole body, but nothing like chakras will be found.

Source: Meditation: The Art of Ecstasy
OSHO – Kundalini: The Awakening of the Life Force

Popularity: 20% [?]

The Emperor Wu of China asked Bodhidharma, ‘My mind remainS very tense, in anxiety. I am always feeling restless, uneasy. I never find any peace of mind. Help me, sir.’

Bodhidharma looked into his eyes. And that was not an ordinary look — Bodhidharma was a very ferocious Master. The king was a very brave man, had fought in many battles and won, but he started trembling when Bodhidharma looked into his eyes.

And he said, ‘Okay, come tomorrow, early in the morning at four o’clock, and bring your mind to me and I will put it at ease forever.’

When the king was going down the steps, Bodhidharma shouted again, ‘Listen, don’t forget to bring your mind! Come at four o’clock and bring your mind. And I am going to put it at ease forever!’

The king was a little puzzled. ‘What does he mean, “Bring the mind, don’t forget”? Can I come without the mind too? I and my mind are the same. This man looks mad! And the way he looked at me… those ferocious eyes… And he looks murderous too! And going alone, early in the morning at four o’clock when it is dark, to this madman… and one never knows what he will do, how he will treat me.’

But he could not sleep. Many times he decided not to go, but there was a great attraction too, something like a great magnetic pull. The man was ferocious, but there was great love in his eyes too. Both were there — his eyes were like swords and also like lotuses. He could not resist. He said, ‘I have to take this risk.’ And at four o’clock he had to go.

Bodhidharma was waiting with his big staff. He told the king, ‘Sit in front of me. And where is your mind? I told you to bring it with you!’

And the king said, ‘What nonsense are you talking about? If I am here, so is my mind. Mind is something inside me. How can I forget it? How can I “bring” it?’

Bodhidharma said, ‘So, one thing is certain: that mind is inside. So close your eyes and go inside and try to find it. And whenever you catch it, just tell me and I will put it at rest forever. But first it has to be caught, only then can I treat it.’ The king closed his eyes. The whole thing was stupid, but there was nowhere to go now — it had to be done. He closed his eyes. And the Master was sitting there with his staff — and he might beat or he might hit, so it was no ordinary situation. He could not go to sleep. He had not slept the whole night — he had been thinking of whether to come or not to come… And the presence of the Master and the silence of the forest and the darkness of the night and the whole weird situation: that this man could even cut his head… He became very alert. The danger was such that he became very attentive. For the first time in his life he looked inside himself — what the book, THE SECRET OF THE GOLDEN FLOWER, calls ‘turning the light inwards’. For the first time he looked inside, he searched inside. He really searched, sincerely he searched. And the more he searched, the more aware he became that there is no mind, there is nobody inside. It is an empty house; we had only believed in it. We have accepted others’ belief about the soul, the self, the ego. We never looked at it, we never checked it. And the more he found that there is nobody to be found, the more happy, joyous, he became. His face relaxed; a great grace surrounded him. Hours passed, but for him there was no question of time at all. He was sitting and sitting, and enjoying this blissfulness that he was tasting for the first time in his life. Something immensely delightful was descending on him.

Then the sun started rising, and with the first rays of the sun, Bodhidharma said to him, ‘Sir, it is time enough! Now open your eyes. Have you found yourself inside or not?’

And the king opened his eyes, looked at the Master, saw the beauty, saw that the ferociousness was out of compassion, saw the love, bowed down, touched the feet of the Master and said, ‘You have put it at rest forever. It is not there. Now I know that I was creating an unnecessary fuss about something which doesn’t exist at all.’

This is the quantum. Searching inside you find you are not. Then there is no question of ‘how’ and no question of ‘where’. It has already happened.

Source: OSHO
The Secret of Secrets

Popularity: 12% [?]

The first thing to be remembered about meditation is that it is not something that can be done…

The first thing to be remembered about meditation is that it is not something that can be done. Throughout the world people have the notion that meditation means doing something. It is not a doing, it is not an act, it is something that happens. It is not that YOU go to it; it comes to you and penetrates you. It destroys you in one way and recreates you in another. It is something so vital and so infinite that it cannot be a part of your doing.

Ordinarily we are like prisons: we are closed up within ourselves with no openings. In a way we are dead. One can say we have become “life-proof”: life cannot come to us. We have created barriers and hindrances to life, because life can be dangerous, uncontrollable; it is something which is not in our hands. We have created a closed existence for ourselves so that we can be certain and secure, so that we can be comfortable. This closed existence is convenient, but at the same time it is deadening. The more closed we become the less alive we are. The more open we become the more alive we are.

Meditation is an openness to all dimensions, an openness to everything. But to be open to everything is dangerous, to be open to everything unconditionally makes us insecure. It cannot be comfortable because anything can happen. A mind which longs for security, which longs for comfort, which longs for certainty, cannot be a meditative mind. Only a mind which is open to anything that life offers, welcoming each and everything that happens, even death, can create a situation in which meditation happens.

So the only thing that can be done by you is to be receptive to meditation, to be totally receptive — not to any particular happening but to anything that comes.

Meditation is not a particular dimension, it is a dimensionless existence, an existence that is open to each and every dimension without any conditions, without any longings, without any expectations. If there are any expectations, then the opening will not be total. If there are any conditions, any longings, if there are any “ifs,” then the opening cannot be total. No part of you should remain closed. If you are not totally open, then no vital, vigorous, infinite happening can be received by you. It cannot become the guest, and you cannot become the host.

Meditation is just the creation of a receptive situation in which something can happen, and all you can do is wait for it.

A mind that waits is waiting for the unknown, because what is going to happen cannot be known beforehand; you cannot even conceive of it. You may have heard something about it, but that is not your knowledge; it remains unknown. A mind that is waiting for the unknown is a mind that is meditative.

When you are waiting for the unknown your knowledge becomes a barrier, because the more aware you are of your knowledge the more solidly you imprison yourself. You must not be in a “knowing” mood, you must be completely ignorant; only then can the unknown come to you. The moment your ignorance becomes aware of itself, the moment you know that you don’t know, that is the moment you begin to wait for the unknown.

There are two types of ignorant people. The first type are not aware of their ignorance — they automatically think that they know. This is ignorant knowledge. The other type are those who are aware of their ignorance. This is a knowing ignorance. And the moment you become aware of your ignorance you come to the point where knowing begins.

A pundit, a person who thinks he knows, can never be a religious man. A person who thinks that he knows is bound to be nonreligious, because the knowledgeable ego is the most subtle thing. But the moment you know your ignorance there is no ego, there is no space in which the ego can exist. The greatest attack on the ego is to become aware of your ignorance; the greatest strengthening of your ego is to claim knowledge.

The second thing that I would like to say about meditation is that your mind must be totally aware of its ignorance. And you can only become aware of your ignorance when your accumulated, borrowed knowledge is known as not-knowledge. It is not knowledge, it is simply information, and information is not knowledge even though that is the way it appears.

A person who knows is not dogmatic about his knowledge; he hesitates. But a person who thinks that he knows is dogmatic, assertive; he is absolutely certain.

You must become aware of the fact that what you have not known cannot be your knowledge. You cannot borrow knowledge: that is the difference between a theological mind and a religious mind. Theology is one of the most irreligious things in the world and theologians are the most irreligious people, because what has been claimed by them as knowledge is borrowed.

Knowledge never makes any claims, because inherent in it is the phenomenon that the moment one knows, the I is lost. The moment one knows, the ego is no longer there. Knowledge comes when the ego is not, so the ego cannot claim to have it. The ego can only collect information; it can accumulate many facts, it can quote scriptures.

To go into meditation is to transcend your accumulated knowledge. The moment this knowledge is transcended, learning begins. And a learner is something quite different: he never claims that he knows, he is always aware of his ignorance. And the more aware of it he is, the more receptive he becomes to the new.

The moment you have learned something, discard it; otherwise there is every possibility that it will become part of your knowing, part of your accumulation. If your knowledge comes from your past experiences, then too it is borrowed, because you are not the same person any more. And whether your knowledge is borrowed from the past or it is borrowed from someone else makes no difference at all.

Source The Great Challenge by OSHO

Popularity: 17% [?]

As mind exists, it is not meditative. The total mind must change before meditation can happen. Then what is the mind as it now exists? How does it function?

The mind is always verbalizing. You can know words, you can know language, you can know the conceptual structure of thinking, but that is not thinking. On the contrary, it is an escape from thinking. You see a flower and you verbalize it; you see a man crossing the street and you verbalize it. The mind can transform every existential thing into words. Then the words become a barrier, an imprisonment. This constant transformation of things into words, of existence into words, is the obstacle to a meditative mind.

So the first requirement toward a meditative mind is to be aware of your constant verbalizing and to be able to stop it. Just see things; do not verbalize. Be aware of their presence, but do not change them into words. Let things be, without language; let persons be, without language; let situations be, without language. It is not impossible; it is natural. It is the situation as it now exists that is artificial, but we have become so habituated to it, it has become so mechanical, that we are not even aware that we are constantly transforming experience into words.

The sunrise is there. You are never aware of the gap between seeing it and verbalizing. You see the sun, you feel it, and immediately you verbalize it. The gap between seeing and verbalizing is lost. One must become aware of the fact that the sunrise is not a word. It is a fact, a presence. The mind automatically changes experiences into words. These words then come between you and the experience.

Meditation means living without words, living nonlinguistically. Sometimes it happens spontaneously. When you are in love, presence is felt, not language. Whenever two lovers are intimate with one another they become silent. It is not that there is nothing to express. On the contrary, there is an overwhelming amount to be expressed. But words are never there; they cannot be. They come only when love has gone.

If two lovers are never silent, it is an indication that love has died. Now they are filling the gap with words. When love is alive, words are not there because the very existence of love is so overwhelming, so penetrating, that the barrier of language and words is crossed. And ordinarily, it is only crossed in love.

Meditation is the culmination of love: love not for a single person, but for the total existence. To me, meditation is a living relationship with the total existence that surrounds you. If you can be in love with any situation, then you are in meditation.

And this is not a mental trick. It is not a method of stilling the mind. Rather, it requires a deep understanding of the mechanism of the mind. The moment you understand your mechanical habit of verbalization, of changing existence into words, a gap is created. It comes spontaneously. It follows understanding like a shadow. The real problem is not how to be in meditation, but to know why you are not in meditation. The very process of meditation is negative. It is not adding something to you; it is negating something that has already been added.

Society cannot exist without language; it needs language. But existence does not need it. We are not saying that you should exist without language. You will have to use it. But you must be able to turn the mechanism of verbalization on and off. When you are existing as a social being, the mechanism of language is needed; but when you are alone with existence, you must be able to turn it off. If you can’t turn it off — if it goes on and on, and you are incapable of stopping it — then you have become a slave to it. Mind must be an instrument, not the master.

Source: OSHO The Psychology of the Esoteric | The mystery of meditation

Popularity: 5% [?]

OSHO talked of Dynamic Meditation and all the stages

Firstly, you should know that the first three of them are merely steps to meditation, not meditation itself. The fourth one is meditation. The fourth is the door, while the other three are doorsteps. Steps don’t make for the door, they only lead to the door. The fourth stage is the door to meditation which is relaxation and rest, emptiness and void, surrender and cessation, dissolution and death, or whatsoever you call it. That is the door, and the first three steps take us to it.

And the fundamental principle behind the first three stages is one. If one is to relax, he will have to pass through a state of absolute tension; it is then that passage to relaxation becomes easy enough. If a man works throughout the daytime, he can sleep well in the night. The harder one works the deeper he sleeps. One can argue that since sleep is the opposite of work, how can he sleep who works hard? He should not be able to sleep, because labor and rest are so opposed to each other. Logically sleep should be available to one who rests the whole day in bed. But the truth is that he will not be able to sleep at night if he rests in the daytime.

That is why, as man’s life is becoming increasingly comfortable, his sleep has been disappearing from the world in the same measure. The more comforts and leisure we have, the less sleep we will have. And the irony is that we go on adding to our comforts in the hope that they will help us sleep undisturbed. But the contrary is the case. With the growth of civilization and leisure sleep will disappear, because hard work is a prerequisite of sleep. As one works so he sleeps. Similarly as one’s tension mounts and reaches its climax he easily slips into deep relaxation.

The first three steps seem to be completely contradictory to the fourth, which is meditation. One may ask, how can anyone relax after exerting so hard, after passing through peaks of tension and turmoil touching on madness? I say, only then he can relax. The truth is that relaxation follows tension as night follows day, as the valley follows the peak. The higher the peak the deeper the valley. The higher the hill you fall from, the deeper the canyon you enter. Don’t forget that every mountain has its valley. In fact there cannot be a mountain without a valley. As the mountain grows up it creates deep valleys all around it. That is how when your tension grows, side by side you are gathering energy to relax and rest. The higher the summit of tension the deeper the valley of rest. That is the reason I ask you to bring all your energy into it, to exert your best, to stake your all and not to withhold yourself even a little bit. That is how you will reach the height of tension and then descend into the bottomless pit of relaxation and rest. And it is in that moment of absolute rest that meditation happens.

The basic thing is that you should reach the peak of tension and then drop tension altogether.

Source: Osho
Osho’s New Dynamic Meditation Technique

Popularity: 16% [?]

Osho leads the new meditation technique : Fourth Stage: total rest

Now no questions and no deep breathing. Drop everything, abandon every effort. For these ten minutes keep lying as if you are dead, as if you are not. Give up everything. For these ten minutes drop all efforts and lie in waiting for him. Cease to do anything; neither ask “Who am I?” nor breathe deeply. Just keep lying—relaxed, restful. Listen to the roar of the sea. Listen to the wind passing through the pines. If a bird calls, listen to its sound. For ten minutes feel as if you are dead, as if you don’t exist.

And now open your eyes slowly, slowly. If your eyes don’t open, then cover them with your palms. Those who have fallen down and who find it difficult to get up should first take deep but slow breaths and then rise up. Don’t be in a hurry, don’t rise abruptly. Get up slowly, very slowly. And if someone cannot rise even after breathing, then he should stay lying a little longer and breathe deeply but slowly. Then he should first sit up and then rise very slowly. Open your eyes…One who cannot get up should further breathe deeply but slowly, and then rise very gently. mirac103

Source: Osho
Osho’s New Dynamic Meditation Technique

Popularity: 13% [?]

Osho leads the new meditation technique: Third Stage: Ask: "Who am I?"

Deep breathing will continue. Bodily movement will continue, and to them add the third sutra. Ask within yourselves: “Who am I? Who am I? Who am I?” Ask inside you, “Who am I?” Let your every breath be filled with this one question, “Who am I? Who am I?” Let breathing, deep and fast breathing continue, and ask inside you, “Who am I?” Let the body continue to move and sway and ask from within “Who am I?”

Keep asking this question without any interruption, let no gaps occur in between. And pour all your energy into asking: “Who am I?” For ten minutes squeeze all your strength into asking it: “Who am I? Who am I? Who am I? Who am I? Who am I? Who am I?” Madly ask the question, “Who am I? Who am I? Who am I? Who am I? Who am I?” Ask it with all your being, let the question reverberate through your whole being, “Who am I?” Continue deep breathing, and let go of the body. Whatever happens to it, allow it. And ask, “Who am I? Who am I?” Exert your utmost for ten minutes; and then we will rest. So apply your full strength…”Who am l? Who am I? Who am I?…

Use your total energy, don’t spare yourselves, don’t withhold yourselves in the least. Exert yourselves totally. Breathe deeply, breathe deeply, breathe deeply, breathe deeply, breathe deeply.

And now drop all efforts and enter the fourth stage, the stage of relaxation and rest.

Source: Osho
Osho’s New Dynamic Meditation Technique

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