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> Osho continues to lead Meditation Camps



Osho continues to lead several meditation camps each year, many of which are held in the hill resort of Mt Abu in Rajasthan. Osho introduces new meditation techniques, with music, and shaktipat experiments. Discourses include commentaries on the Upanishads, The Seven Portals of Samadhi by Madame Blavatsky, and Light on the Path by Mabel Collins, as well as instructions for the camp, and for meditations.

Here, Osho concludes his commentary on Nirvana Upanishad:
We have reviewed the Upanishad and have noted certain statements in which the sage has warned us not to repeat his words except to those who are intimate with us. The words should be told only to those who will not misunderstand. Tell them to one who is ready to learn and who will not add meanings of his own. He should understand only that which is told. Tell these words to one who can bow down at your feet, who seeks not only answers but convictions born out of action, one who wants to reach the highest stage of spiritual knowledge.
The sage gives this last advice: that before repeating this Upanishad, first be sure the person is responsible. And this ends the Nirvana Upanishad. The Upanishad ends here, but through this you will not achieve nirvana. Where this Upanishad ends, the journey to nirvana begins.
I am completing this discourse in the hope that you will begin your own journey to nirvana, and you will continue to flow toward it. I have told you so many things during these discourses, trusting fully that you have come here ready to listen and understand. If some of you have not come here in the attitude of a disciple, I shall have to ask the sage to forgive me, because in that case I have said these things contrary to the warning he gave. If someone has heard these things from a place of continuing mental objection or opposition, I would request that he forget that I have spoken at all.
To whatever I have said, if you have any thought of adding anything of your own, remember that it will be an injustice—not only to me, but also to the sage who has written the Upanishad. I have presumed that all those who have gathered together here are my intimates, and communication is possible between us. Precisely for this reason, I have not only given these discourses but I have also simultaneously taught you how to meditate. Those who listen to words as an entertainment also might attend discourses, but they are not eager to meditate; therefore, those who were interested only in these discussions would have run away, seeing that they would have to enter into doing the meditation three times daily, tirelessly and in full sincerity. Meditation has been set at the end of each discourse so that such people would escape. I do not concern myself about you when you are just listening to me, but when I see you go deeply into meditation, then I take care of you.
Your efforts in meditation have assured me that those to whom I have told these things have truly deserved to be told. thousd15

I am more more emphatically interested in meditation than in discussions. These discussions are just to give you a push, to satisfy you in an intellectual way; just to give you a feeling that whatsoever you are doing is very intellectual, rational. It is not.
So whatsoever I have been saying is in a way quite the opposite of what I have been trying to pull you into. My approach, as far as these discussions were concerned, was rational, just to satisfy you—just to give you some toys to play with, so that you can be persuaded into something else. That something else is not rational; that is irrational.
Someone came to me and said…he is new here, he has come just two days ago, and he is not acquainted with the Eastern mind at all; he is from the West. So he came to me and said, "I am bewildered, because whatsoever you are saying, and whatsoever is being done in meditation…there seems to be no connection at all."
I said to him, "Of course there is no connection; but still there is. But it is very indirect." I try to pacify your mind just to help you take a jump out of it. I go on rationalizing things, talking logically, arguing about, only in order that your argumentative mind is just exhausted, and you can take a jump out of all the nonsense that is called rationality.
So our meditation has been just a jump into irrational existence. And existence is irrational—it is mystic, it is a mystery. So please don't cling to what I have said to you; rather, cling to whatsoever I have persuaded you to do. Do it, and someday you will realize that whatsoever I have said is meaningful. But if you go on clinging to what I have said, it may give you knowledge, it may make you more knowledgeable, but you will not attain to knowing. And even whatsoever I have said may become a hindrance.
I don't know. I may have helped you to create a hindrance—I don't know. It depends on you.
Now our last meditation. Because it is going to be the last, do not withhold yourself at all. Just be in it as totally as possible. thou17

In January 1972, for the first time, Osho leads a Meditation Camp in English as well as Hindi. After July 1973 the camps are alternately all English or Hindi. Osho continues this pattern until 1981, after which his discourses are in English.

When I am speaking in Hindi—many people do not understand Hindi but they can also utilize this occasion. Those who do not understand Hindi should close their eyes and listen just to the sound. They should sit in silence as if in meditation. And many times the truth that one does not understand through the words one comes to understand merely by listening to the sound.
When I am speaking in English, friends who do not understand English should not think that this is of no use to them. They should close their eyes and meditate on the sound of my words without attempting to understand the language. There is no need to try to understand a language which you do not know. Sit silently, become like an ignorant person, and meditate upon the impact of the sound. Just listen. That listening will become meditation and it will be beneficial.
The real question is not the understanding, but to become silent. Hearing is not the point, becoming silent is the point. So many times what happens is that what you have understood becomes a barrier, and it is good to listen to something that you do not understand at all; then thinking cannot interfere. When something is not understood there is no way for thoughts to move; they simply stop.
Therefore, listening sometimes to the wind passing through the trees, to the birds singing, to the sound of running water, is better than listening to the seers and sages. The real Upanishads are flowing there, but you will not understand them. And if you do and you can just listen, your intellect will soon quiet down because it is not needed. And when your intellect quiets, you are transported to the place you are in search of. finger02

Our individual consciousness is not really individual; deep down it is collective. We look like islands, but all the islands deep down are connected to the earth. We look like islands, different—I am conscious, you are conscious—but your consciousness and my consciousness somewhere deep down are one. It is connected to the earth, the basic ground.
That's why many things happen which look inexplicable. If you meditate alone it will be more difficult to enter into it, but if you meditate with a group it is very easy, because the whole group works as a unit. In meditation camps I have felt and observed that after two or three days your individuality is no more; you become part of a greater consciousness. And very subtle waves are being felt, very subtle waves start moving, and the group consciousness evolves.
So when you dance, you are not really dancing, but the group consciousness is dancing; you are just a part of it. The rhythm is not only within you, the rhythm is also without you. The rhythm is all around you. In a group you are not. The superficial phenomenon of being islands is forgotten and the deeper phenomenon of being one is realized. In a group you are nearer to the divine; alone you are further away, because again you become concentrated on the ego, on the superficial difference, on the superficial separation. This technique helps, because really you are one with the universe. It is only a question of how to dig it or how to fall into it and realize it.
Being with a friendly group always gives you energy. Being with someone who is antagonistic, you always feel that your energy has been drained out. Why? If you are with a friendly group, in a family, and you are sitting, relaxing, just being together, you feel energized, vitalized. Meeting a friend, you feel more alive than you were before. Just passing an enemy, you feel that you have lost some energy, you feel tired. What happens?
When you are meeting a friendly sympathetic group, you forget your individuality; you drop down to the basic level where you can meet. When someone is antagonistic, you become more individual, egoistic; you cling to your ego. Because of that clinging you feel tired. All energy comes from the roots; all energy comes with the feeling of a collective being.
In the beginning, doing this meditation you will feel a collective being arising, and then ultimately a cosmic consciousness arises. When all differences are lost, all boundaries disappear and existence remains as one piece, one unit, one whole; then everything is included. This effort to include everything starts from your own individual existence. Include. vbt61



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