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> Osho’s New Dynamic Meditation Technique

In April 1970 Osho introduces a revolutionary cathartic meditation technique, which he calls Dynamic Meditation. In May at Nargol Meditation Camp, Osho leads experiments in this new meditation to awaken kundalini energy. This becomes a source of controversy. Osho continues fine-tuning this technique until 1973 (see p.). Dynamic Meditation becomes his world-famous meditation technique.

There are two ways: either relax directly as Tao implies, or relax indirectly as the Upanishads say. Create the tension to its ultimate, and then there will be relaxation. And I think the Upanishads are more helpful, because we are tense and we understand the meaning, the language, the ways of tension. Tell someone suddenly to relax and he cannot….
I was working for ten years continuously with Taoist methods, so I was continuously teaching direct relaxation. It was simple for me so I thought it would be simple for everyone. Then, by and by, I became aware that it is impossible. I was in a fallacy: it was not possible. I would say, "Relax!" to those I was teaching. They would appear to understand the meaning of the word, but they could not relax. Then I had to devise new methods for meditation which create tension first—more tension. They create such tension that you become just mad. And then I say, "Relax."
When you have come up to the climax, your whole body, your whole mind, becomes hungry for relaxation. With so much tension, you want to stop, and I go on pushing you to continue, continue to the very end. Do whatsoever you can do to create tensions, and then, when you stop you just fall down from the peak into a deep abyss. The abyss is the end, the effortlessness is the end, but the Upanishads use tension as the means. ultas107

Osho leads the new meditation technique:
Please sit or stand apart. Keep a little distance from one an other so that those of you who want to lie down may do so comfortably. No one will talk, there will be no chit chatting at all.
You will sit quietly and no one will sit close to another. There is plenty of space here, so don't be miserly. It would unnecessarily spoil everything if someone falls on you in the midst of meditation. Keep apart. Sit or lie down… Take your position as is convenient for you… Close your eyes… And do as I ask you to do.
First Stage: Ten minutes deep breathing
Close your eyes and begin breathing deeply. Inhale as much as you can, and exhale as much as you can. Put all your energy into inhaling and exhaling deeply, breathing in and breathing out. Breathe in deeply and breathe out deeply. Become breathing itself. And exert yourself fully. The deeper the breathing in and out, the greater the possibility for the latent energy to awaken. Breathe in a deep breath and breathe out a deep breath. Breathe in and breathe out…Take a deep breath in and take a deep breath out and continue the process for a full ten minutes. You become a breathing machine, and nothing more. You are only breathing in and breathing out for ten minutes. Then I will give you the second sutra, the second stage. It will form the second stage of today's meditation. So for the first ten minutes work hard with deep breathing…
Take a deep breath in and throw it out deeply…Exert yourselves fully. Just become a breathing machine, a bellows that pulls the air in and throws it out vigorously and continuously…Let every fiber of your body vibrate with breathing. Breathe in deeply and breathe out deeply. Deeply and very deeply. Be come a breathing instrument. Concentrate all of your attention and all of your energy on breathing and on breathing alone. Take deep breath in and take deep breath out. And watch that now a deep breath is coming in and now a deep breath is going out. Breathe and also observe that you are breathing and breathing deeply. Remain a witness. Keep witnessing that breath is going in and going out. Bring all your attention to deep breathing; bring all your energy to deep breathing. Now I am going to be silent for ten minutes. In the meantime you continue taking deep breaths in and throwing deep breaths out. And watch from inside that breaths are going in and going out regularly and constantly and vigorously….
Second Stage: Ten minutes' catharsis
In this stage you have to let go of your body completely. Breathe in and breathe out deeply and leave the body free. Let it cry if it feels like crying. If tears well up let them well up. Let your eyes shed tears…If your hands and feet tremble, let them do so. If the body shakes and moves and whirls, let it do so freely. If it stands up and begins to dance, leave it free to stand up and dance. Take deep breaths and let go of your body. Whatever happens to the body let it happen; don't come in its way…Deep breathing, deep breathing, deep breathing. For ten minutes continue deep breathing and relax the body. If the body takes certain postures and gestures—asanas and mudras—allow it to take them. If it rolls on the ground, allow it to do so. Leave the body free and just remain a witness, a watcher. Don't hinder the body in any way…
Continue deep breathing; bring your full energy to breathing, and leave the body to itself. Whatsoever happens to the body, let it. Don't hesitate; don't shirk, and don't shrink at all. Don't resist the body in any way. And don't think of others. And let go of the body. Many things will happen when the energy will awaken and ascend. Tears will well up and fill your eyes, the body will shake, the limbs will move and mudras will be formed. The body may even rise up. Let everything happen. You are alone here; there is nobody but you. Let go. Breathe deeply, breathe deeply, breathe deeply. Work hard for one to two minutes, before we enter the third stage. Bring it to its climax before we enter the third stage….
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.
Fourth Stage: 10 minutes' 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

Another friend has asked: You have talked of four stages of meditation. Would you please explain them fully?
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. mirac106

You ask: In your earlier teaching of meditation you always asked us to be relaxed, still, silent and aware. And now in the course of intense breathing and asking 'Who am I?" you exhort us to bring all our efforts into it. So which of the two techniques would be good?
There is no question of good and bad here. I understand your point; it is not a question of good and bad. You have only to find out which of the techniques gives you more peace and adds to the momentum of your meditation. It cannot be the same for everybody; they will experience it differently. There are people who attain to relaxation only after they have run themselves into the ground. And there are others who can go into relaxation instantly; but they are few and far between. It is rather difficult to move straight into silence; only a handful of people can do so. For the majority of people it is necessary to go through a lot of exertion and tension before they can relax. But the purpose in both cases is the same—the final objective is the same. It is relaxation. mirac109

All of us have suppressed much. We have not allowed ourselves to cry and laugh; we have not allowed ourselves to run and play and dance either. We have suppressed everything. We have closed all our doors from inside, and we have become our own prisoners and guards. We will have to open all our doors and windows if we want to go out and meet God. But then fear will assail us, because all that we have suppressed will surface. If you have suppressed tears they will surface, and if you have suppressed laughter, it will come up. Let them come out, and let them be washed away.
We are here, in this solitary place, so that fear of people will not affect us. And these pine trees will not be offended, they will not say a thing. Rather they will be pleased with you. And the waves of the ocean too will not take any offense. They are not afraid of anything. They roar when they feel like roaring and they go to sleep when they want to sleep. And so also these sands here will have no objection whatsoever.
Let go of yourselves completely and let whatsoever happens inside you happen. Don't resist. Dance if you feel like dancing, and shout if you feel like shouting. If you feel like running, then run. And even fall down if you feel like falling. Let go of yourself in every way. And if you do so you will suddenly find that some energy inside you has begun ascending in a spiral form, some force has begun to wake up. And you will also find that all the closed doors have begun to give way. Do not let any fears assail you in that moment. Be totally one with that inner movement, with the dance of that circular energy; lose yourself into them completely. Then the thing may happen. mirac102

My understanding is that sooner or later, this meditation that I am giving you is going to be a therapy of great significance, and it will unavoidably become a way of treating the mentally ill and restoring them to health. And if it be possible that every child in the school goes through this meditation, he will be saved from insanity for the whole of his life. He will never be mad; he will be immune from this disease, because then he will be his own master, master of his body mind. mirac111

In the same way the body has its own ways in different states of meditation.
Try to understand it in this way. If you disturb a particular position of the body, the corresponding state of the mind will soon be disturbed accordingly. Or if somebody asks you to be angry without the fists clenching, without the teeth gnashing and eyes reddening, can you be angry? You simply cannot be angry. How can you express anger without the cooperation of its corresponding bodily organs? You cannot be angry if you are asked to do so without letting it affect your body in any way. Similarly, if someone asks you to love without letting your eyes be filled with love's elixir, without letting its waves pass through your hands, without your heartbeat quickening, without your breath being any different—in short, without your body expressing your love in any manner, you will say, "Excuse me, it is very difficult; I simply can not do it."
So if during meditation your body begins to turn and twist in a particular way and if you try to prevent it, you will damage the inner state of meditation and then it cannot make any headway.
All the yogic asanas, bodily postures, have been made available to men through different states of meditation. In the same way the yogic mudras, or what we call gestures, were developed through meditation. You must have come across many kinds of Buddha statues wearing different yogic mudras. These mudras also came into being through some particular state of the mind. And subsequently a whole science of mudras was developed. Now it can be said from your exterior, from your bodily mudras—provided you are not acting and you are allowing yourself to be taken over by meditation. It is happening to you internally.
Therefore please see that you don't come in their way or try to stop them.
My understanding is that dance, in the beginning, was born out of meditation. And I think all that is significant in life has had its origin in meditation. Meera* did not have to go anywhere to learn dancing. People are mistaken if they think that Meera found God through dancing. Meera burst into dancing when she found God. The fact is otherwise: no one finds God through dancing, but one can dance if he finds God. What can a drop do but dance when a whole ocean enters into it? What can a beggar do but dance when he suddenly comes upon a treasure of infinite wealth?
But man has been so much crushed and crippled by civilization that he cannot dance. My understanding is that if we have to make the world once again religious, it would be necessary to regain the natural state of man's life—his spontaneity, his ease.
So when meditative energy rises and your whole being begins to dance, don't obstruct your body, don't suppress your bodily movements. Otherwise all progress will be arrested, and that which was going to happen will not happen. And we are a fear stricken people. We say, "If I begin to dance what will my wife say who is here? What will my son say who is sitting next to me?" We say, "If I dance what will my husband think of me? He will say that I have gone mad." If this fear is there, no progress in the inner journey is possible.
Apart from bodily postures and gestures—asanas and mudras—many other things happen. mirac102
*Note: Meera, enlightened devotee of the god Krishna, noted for her dancing and singing

The experience of the awakening of the kundalini*, the primordial energy, is a new experience greater than the child's, because while the childbirth happens only at the level of the body, the awakening of the kundalini happens at the level of the soul. It is therefore, a totally new birth. It is for this reason that we call him a brahmin who goes through this experience. Brahmin is he who is twice born. He is also called dwij—one who is twice born. *Note: After Nargol Meditation Camp, Osho answered many esoteric questions about kundalini, chakras, psychic experiences, the occult, etc. It is not possible to give many excerpts because they need to be read in full, see: In Search of the Miraculous, The Psychology of the Esoteric, Hidden Mysteries mirac101

And it is at the junction of the soul and the body, at their meeting point, where the energy known as kundalini resides. Kundalini, or whatever name you give it, is the same energy, and it resides at the junction of the body and soul.
Therefore this energy has two forms. When this energy flows towards the body, it becomes sex; and when it flows towards the soul, it becomes kundalini or whatsoever you call it. And this energy is descendent while moving to the body and it is ascendent while moving to the soul. So while kundalini is an ascending energy, sex is a descending one. But the seat of kundalini, the place of its location, is hammered and moved by breathing, deep and fast breathing. You will be surprised to know that you cannot keep your breath tranquil while making love. Love-making brings about an immediate change in the movement of the breath. No sooner is one excited sexually, than breathing is stepped up. Because unless breathing hits this center, sex energy cannot get moving without being hit and stimulated by breathing, sexual intercourse is impossible. The same way, samadhi or ecstasy is impossible unless this kundalini is hit and stimulated by breathing.
Samadhi is the apex, the highest point of the ascending energy, and the sex act is the nadir, the lowest point of the descending energy. But the breathing works equally in both directions.
Deep breathing has a profound effect on the kundalini. Pranayama, the science of yogic breathing, was not discovered unnecessarily. Through long experiments and investigations and through enduring experiences it was known that a great deal can be accomplished with the help of breathing and its hammering on the kundalini. Really a lot can be done through deep and fast breathing. And the more intense and strong the hammering, the swifter the movement of energy. And so far as we ordinary people are concerned, whose kundalini has been asleep for countless lives, the need for intense and hard hammering, hammering with all our strength is much greater.
Breathing hits the kundalini, the basic center of energy. And as your experience will deepen you will clearly see even with closed eyes the exact spot where it is hit by breathing. So it often happens that with the hammering through deep breathing one gets aroused sexually. It so happens because your body is acquainted only with this experience, the experience of sex being aroused through deep breathing. So as a matter of habit the body begins to move in the familiar direction of sex whenever you breathe deep and fast. And that is the reason why many seekers—both men and women—have the feeling that deep breathing stimulates their sex center immediately.
Quite a number of people had similar experiences in the presence of Gurdjieff, and it was just natural. Many women thought that as soon as they went up to him, their sex centers were hit and stimulated. This was only natural. But because of it Gurdjieff was much misunderstood and maligned; although he was not at all at fault. The blame should not lie at his door. The fact is that the vibes around a person whose kundalini is awakened, are such that they begin to affect your kundalini as soon as you go near him. And since your own kundalini is asleep near your sex center, the vibes of the awakened one hit you at your sex center. That is how it happens at the first contact.
Deep and fast breathing is bound to have a profound effect on the kundalini. And all the centers, which you call chakras, are nothing but halting places for the kundalini on its journey's way. These are the centers through which the kundalini passes. Ordinarily there are any number of such centers, and there are different estimates of them. But broadly speaking there are seven important centers where the kundalini, while moving up and down, is likely to halt and rest for awhile. And it will have its effect when it comes in contact with them.
And its first effects will be felt on the center which is your most active center as such. For instance, if a person constantly works with his brain, then with deep breathing his head will become very heavy. It will be so because his brain center happens to be his most active center. The first impact of breathing will be felt on his head, his active center, and it will become heavy. And if a person is sexual, his sex center will be stimulated in the first instant. Similarly a loving man will find his love stimulated, enhanced and flowing. And if one is emotional, his emotions will be heightened.
So the most active center will be hit and stimulated first by deep and fast breathing. But very soon it will begin to affect other centers too. And accordingly a change, a transformation of the personality begins simultaneously. You will begin to know that you are changing; you are not the same person that you were up to now.
We don't know that there are very many possibilities within each one of us. We are familiar with only that center of ours which is active and dominant and where we exist. So when another center opens up it seems that our old personality is gone and a new man has appeared in its place. Or it seems we are now not the same as we were before. It is like this: I am aware of only one room in a house where I live, and I carry the imprint of this room in my mind. And suddenly one day a door opens and another room appears before me. Then my whole mental map of the house will undergo a change. Now the house that I had thought to be mine will be a very different house, and I will need to arrange it anew.
So as the various centers will be hit and activated, new dimensions of your life will begin to unfold and manifest themselves. And when all the centers will be active together—that is, when energy will flow through them all uniformly—then for the first time we will live a whole life; we will live totally.
Ordinarily no one lives wholly, totally; we all live fragmentary lives. All our upper centers remain untouched. So deep breathing is going to hammer and activate them all.
And the question "Who am I?" does the same thing; but it hammers the centers from another direction. So try to understand it, as you now understand the functions of deep and fast breathing. How does the chant of "Who am I?" work on the kundalini?…
"Who am I?" is a very fundamental question and a very existential question at that. "Who am I?" is a question which involves the totality of our existence in all its depth and heights. This question will take me where I was before I was ever born, behind all my past lives. This question can take me where I was in the primeval beginning. The profoundness of this question is infinite. And so is its journey equally profound. Therefore, this question will immediately strike the basic center, the deepest one—the kundalini.
Deep breathing strikes the center physiologically, and the question "Who am I?" does the same job mentally, psychologically. This question hammers the kundalini with mind energy and deep breathing hammers it with body energy. And if both the hammer strokes are strong enough… Ordinarily there are only two ways of hammering the center—one through breathing and the other through asking "Who am I?" There are other ways as well, but they are a little complicated.
Another person can also be helpful in this matter. If you do it in my presence the effect will be quicker and greater, because then there will be hammering from a third direction of which you have no idea. That is the astral direction whose hammering is subtler than the physical and mental ones. When you breathe intensely it hammers the center physically. When you ask "Who am I?" it does the same thing mentally. And when you do it in the presence of an other through whom your astral body is hammered, then a third journey begins. So if fifty people meditate here together, it will be much more intensive than if only one person meditated. Because of the longings of fifty persons combined with the vibrations of their intense breathing, an astral atmosphere will pervade this room, and a new kind of electrical light waves will begin to circulate all around, which will hit you from another direction….
With the hammer-strokes of these two things—deep breathing and "Who am I?"—the kundalini will awaken. And with its awakening extraordinary experiences will begin to happen; because all the experiences of all your past lives are associated with the kundalini—in a way they are deposited there. Your experiences of infinite lives, including your lives as a tree, as a fish, as a bird, the experiences that you went through in the entire course of your evolution are lying strewn on your journey's path. And this serpentine power known as kundalini has absorbed them all. Therefore many kinds of things can happen and you can identify yourself with these experiences. Any kinds of things, unthinkable things, can happen. You have no idea of the many subtle experiences with which the kundalini is associated….
And after we have entered the path of the kundalini, after we have joined its pilgrimage, our story as the story of an individual comes to an end, and the story of consciousness, the whole consciousness begins. Aurobindo used to speak in these terms, and it is difficult, the thing could not be very clear. Then it is not the story of an individual, it is the story of consciousness itself….
So a vast world of subtle feelings and experiences is linked with the kundalini. All of it will become alive and awake and confront you from every direction. That is why, in such a situation, one often looks like a madman. Because when we are quietly sitting, he suddenly breaks into laughter for he comes to see something that we don't see. And he might suddenly begin to scream at a time when we are all laughing, because something may have happened to him which will not happen to the rest of us.
So ordinarily there are only two ways of hammering the kundalini.
And the third way is an extraordinary way: the way of shaktipat, or transmission of energy. This is an astral way, and it needs a medium, a vehicle. You can achieve intensity in meditation only if another person helps you. The other person does not have to do anything; just his presence is enough. He becomes a vehicle, a catalytic agent.
Infinite energy permeates the world all over. It is just a question of tapping it. Now we fix an iron rod on our rooftops so that when lightning strikes the house it passes through the rod and sinks into the earth, and the house remains unharmed. Lightning can strike the house even in the absence of the iron rod, but then it will destroy the whole house. But the iron rod is a recent discovery, and lightning has been there from time immemorial. The shaktipat of lightning has been there for long, but we thought of the rod only recently.
Man is surrounded all over by infinite energy which can be used for his spiritual growth. Infinite energy is there and all of it can be utilized for man's spiritual upliftment. To do it, however, a medium, a vehicle is needed. You can be your own medium, but initially it can be dangerous. The shaktipat, the fallout of energy, can be so powerful that you may not with stand it. It is just possible that some delicate senses of your body are jammed or they break down. Every energy has a measure, a voltage which has to be in the right proportion to your capacity to withstand it. The medium of another person serves as an instrument regulating the energy in its relation with your capacity to withstand it.
To act as a vehicle for shaktipat it is essential that divine energy has already descended on the other person. Then only can he plan and manage the shaktipat according to your capacity. And he is not required to do anything in this regard; his mere presence does everything that is needed. Presence is all that is needed. His presence acts as a catalytic agent; the medium himself does nothing. So if someone claims that he can do anything, he is utterly wrong. No one can do shaktipat, but someone's presence can catalyze it, cause it to happen.
Now I think that when seekers attain some depth in meditation, shaktipat will begin to happen here with full force. There is no difficulty about it; there is no difficulty at all. Nobody need do anything; it will happen on its own. You will suddenly find that quite a different kind of energy has entered you from without; it does not come from within you. Whenever you will experience the rise of kundalini, it will seem to be rising from within you; and whenever you will experience shaktipat, it will appear to be coming from the outside, from above. It will be so. It will be felt as clearly as one feels water falling on him from above and water rising about him from below.
The experience of kundalini is like drowning, as if you are standing in the bed of a river and the level of the water is rising from below and you are being drowned in it. The experience of kundalini is always like this—one of getting drowned in a river. You will feel that something from some depth is rising up and you are being engulfed in it, drowned in it. But the experience of shaktipat is quite different; it is like rains falling from the skies, falling from above. That is what Kabir speaks about when he says, "O monks, nectar is raining," and his monks ask where. It falls from above and makes you soaking wet.
Now if both these processes take place together, it will at once step up your progress. Then, simultaneously the rains will be falling from above and the water of the river rising from below. Then the events of rainfall and the river being in flood are taking place simultaneously, and you are being drowned, you are being destroyed from both ends. Both processes can happen together; there is no difficulty involved in it. mirac109

There is another way which I have left out so far. I have so far explained to you what has been done generally to awaken the kundalini; but the kundalini is not the whole of the kunda or the pool (at the source of kundalini). There is an other way which I may have to talk to you about separately. Very few persons in the world have taken this way. It is not one of awakening the kundalini, with which we are familiar, but of getting immersed in the kunda itself. It is not like awakening a small part of the energy and using it for growth; it is a matter of merging our entire consciousness in the kunda or the pool of primeval energy. In that event no new senses will be awakened; in that case no extrasensory experiences will be availed, and even the experience of the soul will be missed completely. In that event, one will directly encounter and experience God, the supreme….
If someone wants the plunge directly into the kunda, the kundalini does not come in his way. That is why some of the spiritual paths did not talk about the kundalini; because it was not necessary. Those who taught direct merger with the kunda did not think it necessary to talk about the technique of kundalini awakening. But my own experience says that the direct paths could not work. They may have worked with one or two rare individuals, but that does not matter much. One flower does not make a spring. Therefore, one has to go through the longer route…. mirac110

So in spiritual discipline there are a thousand things belonging to a thousand levels. And then there are a few things that are very personal and secret and esoteric. The meditation that I am teaching you now is such that it can be talked about publicly; but there are things that I cannot discuss in large groups; I will not. I will talk about them with only a few chosen individuals who are deserving.
So although Buddha had said a lot, all of it was not recorded. The same way, not everything that I will say will be recorded. All of it cannot be reduced to writing. Firstly I will say only that much publicly which can be recorded without any risk. Publicly I will say only that much. And that which needs to be treated and preserved as secret teachings will never be disclosed to the public. I will transmit them to deserving individuals who will save them in their memory….
My difficulty is that there is a gap of twenty five hundred years between Buddha and our times, and it has made a great difference; over this period man's consciousness has grown. I now think there are many things that Buddha thought should remain hidden that can now very well be made public. Twenty five centuries have made a basic difference. So I say that a great many of the things that Buddha thought to be secrets can now be taught openly. Similarly a great many of the things that I consider to be secret can be revealed twenty-five hundred years after me, provided man's consciousness continues to evolve the way it should.
Do you follow what I am saying? Even if Buddha were to come back, he would like to reveal many things he had held back from his own times. mirac109

In the afternoon between three and four we will sit here in silence. I will be sitting here at the same place. You all should arrive here five minutes before three. And I will be here exactly at three. There will be no conversations, no chit chats whatsoever. Not even a word will be uttered. Everybody will sit here in complete silence. I will be sitting here silently for an hour. In the meantime if somebody feels like it he will come and sit silently near me for two minutes and then retire to his place. He will not stay here longer than two minutes so other friends may have their turn. For a whole hour just sit in waiting.
Try to spend these three days constantly in meditation. Even when you go out for a walk by the seashore or anywhere, go alone and sit there in meditation. mirac103

A few pieces of rock from an unknown quarter fall on the meeting ground, but Osho continues to speak in his calm and serene voice.
What is the matter? Is it rocks coming? It does not matter. Keep the rocks with you with care. Someone must have pelted them out of love…. Those who are talking in the rear should stop at once. If they wish to stay here they should quietly sit down or else they may leave the place. No one should be here as a spectator, and even if one wants to remain here as a spectator he should observe complete silence. No one will disturb another in any way.
It seems someone has pelted rocks and he has done it more than a couple of times. If he thinks it is necessary for him to do so, he should direct them to me and to no one else. mirac105

A little while ago a friend met me on the road and said, "Please ask these people here not to get so much excited, ask them to play it on a lower key, otherwise an explosive situation may be created. Two persons while meditating, went all naked." He said it rather lovingly: that some people were upset because two persons had shed their clothes, and so I should restrain them.
Every one is naked behind his clothes and no one gets upset about it. Inside our clothes all of us are naked and no one is disturbed. But everyone is disturbed because two persons shed their clothes during meditation. It is a great irony. It would be understandable if someone had disrobed you and you got upset. But why are you upset about someone shedding his own clothes? It was okay to be upset if someone had robbed you of your clothes, although that too would be meaningless. Jesus has said, "If someone deprives you of your coat, give him your shirt too. Maybe, he could not take more because of his shyness." His protest was justified if someone had removed his coat. But why should he lose his head if someone takes off his own coat? It seems that he was just waiting for an opportunity when someone took off his coat and he slackened his efforts and put all the blame on him.
It is amazing how somebody going naked should disturb your meditation, unless you are closely watching him doing so. Were you meditating or what? In fact, you should not know who sheds his clothes and what is happening around you. You have to do your meditation and remain confined to yourself. Or should you be interested in what others do? Are you a washerman or a tailor that you take so much interest in others' clothes? Your worries are baseless and meaningless.
And one who sheds his clothes…just think of it. You will know it if you are asked to strip yourself of your clothes. Then you will know that one had some great reasons for shedding his clothes; something must have happened to him to do so. Perhaps you will not do it even if one offers you a hundred thousand rupees in reward. And this person has shed his clothes without any such offer, and you are unnecessarily upset. Some strong reason must have arisen which prompted him to do so. We have not yet learned to see and understand life with sympathy and care….
It is amazing that merely discarding of clothes on the part of one should…What can be the reason? What is the fear behind it? The fear is really terrible. We are so naked inside, we are so utterly degraded and poor in our beings, that the sight of a naked man—nakedness is closely associated with poverty and squalor—reminds us of our own inner degradation and poverty. There is no other reason than this.
And remember, nudity is one thing and nakedness quite another. Looking at Mahavira no one can say that he is naked, he looks so beautiful. And so far as we are concerned we look naked and ugly even in the best of our garments.
Did you watch carefully those persons who shed their clothes during meditation? You dared not, although you must have stolen a glance at them now and then, otherwise you would not have been upset about it and thought of an explosive situation arising out of it. The same friend wrote to me that women are especially disturbed about this matter. What does it mean? Are they here just to watch if someone sheds his clothes? They were here to meditate; instead they were stealthily observing others. They gave up self remembering, they ceased to observe themselves and instead they busied themselves with prying and snooping on the naked persons. Then the situation is bound to be explosive. Who asked you to keep an eye on them? You had your eyes closed. How did it matter if someone was naked? So far as the naked person was concerned,he did not watch you at all. If a naked one had come to me and complained that the presence of women was very embarrassing to him, it could be understandable. It is strange that women found themselves in an explosive state because of him. Your mind would have been gladdened if only you had seen him carefully. Then you would have known how simple and innocent it was. There was so much to gain; your mind would have felt light and unburdened. It would have made a great difference for you. But it seems we are determined to shun all that is really gainful. And perhaps we long to court a disaster. And there is no end to our mad beliefs and concepts.
A time comes in the course of meditation, and it comes irresistibly to some, when they must shed their clothes. And they shed their clothes with my permission. So if you want to explode, you had better explode on me. Everyone who bared their bodies here had obtained my permission. I had okayed their action. They came to me and said that in the course of meditation they felt that if they did not shed their clothes something within them would be blocked. And I asked them to go ahead without clothes. And it is a thing that should concern them, not you. So why are you worried about it? And if anyone has berated them for this, he has done a very wrong thing. You have no right to do so.
You should understand that there comes a moment of innocence when many things become hindrances for the innocent mind. Clothes comprise one of the strongest inhibitions of man; they make for the deepest of taboos. They represent one of man's oldest and deeply ingrained customs. And a moment comes in our social life when our garments become the symbol of our whole civilization. But it is equally true that a moment comes for some, not for all, when they feel like unnecessary weight on the mind….
I don't ask you to shed your clothes, but if some one does it there is no reason whatsoever to prohibit him. If even in a meditation camp we cannot allow this much freedom—that one can be free to this extent, if he wills so, then it will be impossible to find this freedom anywhere else in the world. And a meditation camp is meant for seekers, not for spectators. Here as long as one does not come in the way of another, he is entitled to his absolute freedom. If someone trespasses on your freedom, trouble begins, and you have a cause for complaint. If someone becomes naked and knocks you, if he hurts you, there is every reason to restrain him. But so long as he is doing something with himself, doing his own thing, you are nobody to meddle in his affairs and you have no right to raise any objections.
What we treat as disturbances for meditation is very amusing. If someone is naked, meditation of many others is spoiled. It is no good trying to save a lame meditation, a weak and feeble meditation like this. What is its worth? This much, that if one had not shed his clothes you would have done it. But it is not possible. No, you have to get rid of such petty matters, exceedingly petty matters. Sadhana or spiritual pursuits is a matter of greatest courage. Here we have to uncover ourselves layer by layer, as we peel an onion. In its deepest sense sadhana is encountering one's innermost nudity. It is not necessary to shed clothes, but for some, a situation can arise sometimes when it will be necessary to do so. And remember that you cannot think of this situation from outside; neither you have a right to judge if it is right or not right, nor to speculate about it. Who are you to do so? How do you come into this matter? And how can you know it? Do you think people who drove Mahavira out of their villages were wicked people? No, they were as civilized and cultured as you are and, like you, they thought that since he was naked he had no place amongst them.
But it is unfortunate that every time we repeat the same mistakes. The friend who met me in the street said with love and sympathy that I should restrain these people from going naked, otherwise attendance at our meditation in Bombay will sharply fall. Let it fall; let not a single person come! There is no need at all for wrong people to come to meditation. For me it will not make a difference if only one person turns up. The same friend also said that women would wholly keep away; not one of them will attend the camp. Let them keep away. Who tells them to attend the camp? It is for them to decide, and decide for themselves. And if they choose to attend, they can do so on my conditions. The camp cannot be held on their conditions. And the day I will hold the camp on your terms, it would be well if you don't attend it at all. Then I will have no use whatsoever for you.
The meditation camp will be run on my terms. I do not come for you, nor can I conduct myself according to your wishes. You cannot dictate and direct me. Gurus, Masters who are no more, become popular after they are dead and gone for the very reason that you can manage and manipulate them as you like, they cannot do a thing. But if the Master is alive, he is bound to be difficult for you. That is why an alive Mahavira is beaten and a dead Mahavira is worshipped all the world over. The living Master is troublesome, because you cannot shackle him, you cannot control him.
In my eyes no other reasons for your coming have any validity except one. And who comes and who does not come is of no consequence to me. I want that whosoever comes should come with full understanding as to why he comes and for what. mirac108

Osho concludes this historic Meditation Camp:
The last thing I want to say is that what has happened here in these three days has great significance. Some friends have had unique experiences and some others had glimpses of them, while a few others made efforts, but could not make it, although they did make some progress no doubt. But everybody did his good bit except a few who have the illusion that they are intellectuals and who in reality have less of intelligence and more of book knowledge. Except these few, everybody participated in meditation, and in spite of many difficulties a special kind of energy was created here and quite a lot has happened that is significant.
But this is only the beginning.
If you devote one out of your twenty four hours every day to this meditation, a door can open onto your life. Shut yourself in a room for one full hour and tell your family not to worry about what may happen inside for that hour. Then shed your clothes and be completely naked and do the meditation in a standing position. Spread a mattress on the floor of the room so that you are not hurt in case you ever fall down. Stand up and meditate, but before it inform your family members that many things can happen inside the room—you may shout and scream, anything can happen—but they should not disturb you. And carry the experiment daily for one full hour till we meet together again at the next camp. If the friends who have taken part in the camp here continue with this practice in their places then I will take up a separate camp for them where great progress will be possible.
There is great possibility; the possibility is really infinite. But you will have to make some efforts…If you take one step forward, God will take a hundred steps towards you. He is always ready to come to you. But if you don't take a single step, then there is no way to help you. So take this meditation home and continue to do it regularly and enthusiastically.
I know many things will inhibit you. Your children will say, "What has happened to father? He was never like this; he was always grave and serious. And now he is dancing and jumping and shouting. Whenever we made a racket in the house, invariably he took us to task. What is it all about?" Children will certainly laugh at you. You should ask their forgiveness for trying to control them in the past, acknowledge your mistakes openly and tell them to play and dance freely to keep alive their natural propensities for dance and play. It will be of great benefit to them in the future. We force old age on our children much too prematurely. So tell your family not to be curious and inquisitive about what you do inside the room for an hour, and not to argue with you on this score. If you once make it clear, there will be no trouble in the future. In a few days they will get used to your affairs, they will leave you to yourself.
And then you will see that meditation has its effects not only on you but on the whole family.
If possible, have a separate room for meditation, and use it exclusively for meditation. Don t use that room for any other purpose. It may be a small room, but keep it under lock and key. If any members of your family want to join you, allow them on the condition that they meditate with you and not do anything else. It is different if a separate room is not available, but a separate room for meditation will have many advantages. If it is used exclusively for meditation, it will be charged with meditative energy. And when you will enter it you will find that it is not an ordinary space.
We radiate our energy all the time all around us; we send out rays of our mental energy all around us. And the space around us, even inside a room, absorbs this energy. That is the reason why a few places remain holy for thousands of years. If a man like Mahavira, Buddha or Krishna sits in a particular place, it takes on his extraordinary vibe, his unearthly impact, which can last for thousands of years. From such a place one's entry into the other world, the spiritual world, becomes much easier.
Every well to do person—and I have a single criterion to judge a well to do person and it is that he has a temple in his house, otherwise he is a pauper—should have a temple in a part of his house. At least one room in every house should be reserved and used as a temple, as a door to the other world. Don't use that room for anything else. Enter it in silence and use it only for meditation. The other members of the family will by and by begin to be interested in meditation, because then changes that it will make for you will begin to show.
Now people have started going to those few people here who have experienced changes in themselves, changes that are very significant, and they ask them, "What is it that has happened to you?" These few people in their turn come to me to ask how they should answer the inquisitive people. The same way your children, your parents and others will ask you; they will get so interested in meditation. And if you persevere long enough with your sadhana, then the day will not be far away when the greatest of events will happen in your life—for which we have to pass through infinite numbers of lives and which we can miss for infinite numbers of lives.
The coming few years are going to be very significant years in man's history. Now a handful of people will be of no help in matters spiritual. Unless a mighty spirituality is born, unless a mighty and massive spiritual movement sweeps the earth, making its impact on millions of people, it will be impossible to save the world from the mire of materialism. It will be a very, very momentous moment in man's life; the coming fifty years are going to be fateful and decisive. Either religion will live, or stark irreligion, all that is against religion, will live. These fifty years will also decide about Buddha, Mahavira, Krishna, Jesus, Mohammed, Rama and the rest of them. All these luminaries will be on one side of the scales while on the other side will be the large crowd of insane politicians, materialists and other ignorant people bent on deluding themselves and others too. They are in huge numbers, while only a handful of people will be on one side of the arraignment. And in fifty years' time the decision will be made.
The struggle that has been going on from time immemorial has reached its moment of decision. And looking at the situation as it obtains at present, there is not much hope. But I am not disappointed because it seems to me that very soon a simple and natural and easy way can be found which will revolutionize the lives of millions of people spiritually.
A few individuals can be of no help in the present times. In olden times it was enough if only one person became enlightened. Now this won't do. In view of the tremendous explosion of population taking place in the world, a few individuals cannot do a thing. Now something tangible can be possible only if, commensurate with the huge population, hundreds of thousands of people are influenced and involved in spiritualism. And it is possible as I see it. If a few people form a nucleus and begin the work, then India can play a significant role in that momentous fight. No matter how poor and miserable, how degraded and slavish, how misled and misguided this country has been, yet this land has some well preserved treasures with it. Down the centuries such people have walked this land that their light, their fragrance, their longings have left their vibes in the air, have left their imprint on every blade of grass here. Man has of course gone wrong, but the dust of this land still remembers Buddha's feet walking it. Man of this country has gone wrong, but the trees still cherish the memory that Mahavira had once stood in their shade. Man has really gone wrong, but the seas surrounding this country still know a different voice they had heard in the past. Man has no doubt gone astray, but the skies of this country are still full of hopes. Everything is there, only man has to come back home.
Of late, I have been constantly praying with the hope that collective explosion in the lives of millions of people may be possible. And you can be of great help in this endeavor. Such explosion in your own life will have immense JUSTIFY">Of late, I have been constantly praying with the hope that collective explosion in the lives of millions of people may be possible. And you can be of great help in this endeavor. Such explosion in your own life will have immense value not only for you, but for all mankind. With this hope and prayer that you will not only light your own lamps, but that your light will help other extinguished lamps to be lighted, I bid you farewell.
I am grateful to you for having listened to me in peace and with such love, and I bow down to God sitting within each one of you. Please accept my salutation. mirac108

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