P Y R A M I D MEDITATION

NO DIMENSIONS MEDITATION

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This is a powerful method for centering one's energy in the
hara - the area just below the navel. It is based on a Sufi technique of
movements for awareness and integration of the body. It is to be done empty
stomach and preferably done around mid day. This one-hour meditation has three
stages. During the first two stages the eyes are open but not focused on
anything. During the third stage the eyes are closed. The music, created
especially for this meditation, begins slowly and gradually becomes faster and
faster as an uplifting force.</div>
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<span style="color: blue;"><b>First stage: 30 minutes music.</b></span></div>
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A continuous dance in a set of six movements. With your eyes
open, begin by standing in one place and placing the left hand on the heart and
the right hand on the hara. Stand still for a few moments just listening to the
music to get centered. When the bell rings, start the sequence as described
below. The movements always come from the center, or hara, using the music to
keep the correct rhythm. The hips and eyes face the direction of the hand
movement. Use graceful movements in a continuous flow. Loud "Shoo"
sounds are made from the throat in synchronicity with the sounds from the
recording. Repeat this six-movement sequence continuously for 30 minutes.</div>
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1) Touch the backs of the hands together pointing downward
on the hara. Breathing in through the nose, bring the hands up to the heart and
fill them with love. Breathing out make the sound "Shoo" from the
throat and send love out to the world. At the same time move the right arm
(with fingers extended, palm downward) and right foot straight forward, and
move the left hand back down to the hara. Return to the original position with
both hands on the hara.</div>
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2) Repeat this movement with the left arm and foot. Return
to the original position with both hands on the hara.</div>
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3) Repeat this movement with the right arm and foot, turning
sideways to the right. Return to the original position with both hands on the
hara.</div>
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4) Repeat this movement with the left arm and foot, turning
sideways to the left. Return to the original position with both hands on the
hara.</div>
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5) Repeat this movement with the right arm and foot, turning
directly behind from the right side. Return to the original position with both
hands on the hara.</div>
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6) Repeat this movement with the left arm and foot, turning
directly behind from the left side. Return to the original position with both
hands on the hara.</div>
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<span style="color: blue;"><b>Second stage: 15 minutes music.</b></span></div>
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Begin by placing the right toe over the left toe. Fold your
arms across your chest and embrace yourself. Feel love for yourself. When the
music starts bow down to existence for bringing you here for this meditation.
When the tempo changes, begin whirling. Turn anticlockwise keeping the eyes
open a little, arms stretched out with the right palm turned upward and the
left palm facing the ground. Breathe normally and let the whirling take you
over. If you feel discomfort from whirling anticlockwise, you can change to
clockwise and reverse position of the hands. If a sensation of nausea arises,
focusing the eyes on the right hand can be helpful. To end the whirling, slow
down and fold the arms over the chest and heart.</div>
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<span style="color: blue;"><b>Third stage: Silence, 15 minutes.</b></span></div>
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Lie down on the belly with your eyes closed. Leave your legs
open and not crossed to allow all the energy you have gathered to flow through
you. Just go inside and allow witnessing to happen.</div>
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NO DIMENSIONS MEDITATION

This is a powerful method for centering one's energy in the hara - the area just below the navel. It is based on a Sufi techniq...

NADABRAHMA MEDITATION

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This is an old Tibetan technique of humming, which creates a
healing vibration throughout the body, and a hand movement which centers the
energy at the navel. </div>
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Nadabrahma meditation lasts for one hour and has three
stages. It can be done at any time of day, alone or with others, but have an
empty stomach and remain inactive for at least 15 minutes afterwards. </div>
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First stage: 30 minutes </div>
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Sit in a relaxed position with eyes closed and lips together
humming loudly enough to be heard by others and create a vibration throughout
your body. You can visualize a hollow tube or an empty vessel, filled only with
the vibrations of the humming. A point will come when the humming continues by
itself and you become the listener. There is no special breathing and you can
alter the pitch or move your body smoothly and slowly if you feel like it. </div>
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Second stage: 15 minutes</div>
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The second stage is divided into two 7 1/2 minute sections.
For the first half, move the hands, palms up, in an outward circular motion.
Starting at the navel, both hands move forwards and then divide to make two
large circles mirroring each other left and right. The movements should be so
slow that at times there will appear to be no movement at all. Feel that you
are giving energy outwards to the universe.</div>
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After 71/2 minutes turn the hands, palms down, and start
moving them in the opposite direction. Now the hands will come together towards
the navel and divide outwards to the sides of the body. Feel that you are
taking energy in. As in the first stage, don't inhibit any soft, slow movements
of the rest of your body.</div>
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Third stage: 15 minutes</div>
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Sit or lie absolutely quiet and still.</div>
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NADABRAHMA MEDITATION

This is an old Tibetan technique of humming, which creates a healing vibration throughout the body, and a hand movement which centers th...

NATARAJ MEDITATION

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"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. </div>
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And be playful. Remember that word "playful"
always with me, it is very basic. In India, we call creation God's Leela God's
play. God has not created the world; it is his play."</div>
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Natraj is dance as a total meditation. There are three
stages, lasting a total of 65 minutes.</div>
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<span style="color: blue;"><b>First Stage: 40 minutes </b></span></div>
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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. </div>
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Meditation is needed only because you have not chosen to be
happy. If you have chosen to be happy there is no need for any meditation. Meditation
is medicinal. If you are ill, then the medicine is needed. Buddhas don't need
meditation. Once you have started choosing happiness, once you have</div>
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<span style="color: blue;"><b>Second Stage: 20 minutes </b></span></div>
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Keeping your eyes closed, lie down immediately. Be silent
and still.</div>
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<span style="color: blue;"><b>Third Stage: 5 minutes</b></span></div>
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Dance in celebration and enjoy.</div>
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Forget the dancer, the center of the ego. Become the dance.
That is the meditation Dance so deeply that you forget completely that 'you'
are dancing and begin to feel that you are the dance. The division must
disappear. Then it becomes a meditation. If the division is there, then it is
an exercise: good, healthy, but it cannot be said to be spiritual. It is just a
simple dance. Dance is good in itself. As far as it goes, it is good. After it,
you will feel fresh, young. But it is not meditation yet. The dancer must go,
until only the dance remains.</div>
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So what to do? Be totally in the dance, because division can
exist only if you are not total in it. If you are standing aside and looking at
your own dance, the division will remain you are the dancer and you are
dancing. Then dancing is just an act, something you are doing. It is not your
being. So get involved totally; be merged in it Don't stand aside, don't be an
observer, Participate!</div>
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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're just
playing, playing with your life energy, playing with your bioenergy, allowing
it to move in its own way. Just like the wind blows and the river flows you are
flowing and flowing. Feel it.</div>
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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.</div>
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NATARAJ MEDITATION

"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. R...

From Sex to Super consciousness - OSHO

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Osho is invited to Bombay to give series of five talks on
‘Love’, in the prestigious Bharatiya Vidya Bhavan Auditorium. In the first
discourse on 28 August 1968, Osho explains that love and meditation are the
transformation of sexual energy, and that if sex is suppressed it cannot be
transformed. Osho emphasises transcendence of sexual energy. Many people are
outraged and the owners of the Auditorium cancel the series.</div>
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On 28 September Osho returns to complete the talks to a very
large audience at the famous Gwalia Tank Maidan. The series is published under
the title From Sex to Superconsciousness, which becomes his most-read book. The
press sensationalize and distort his teachings, and libel him the 'sex-guru'.</div>
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<br /></div>
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Some quotes from the first discourse on 'Love':</div>
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If you want a shower of love in your life, renounce this
conflict with sex. Accept sex with joy. Acknowledge its sacredness. Receive it
gratefully and embrace it more and more deeply. You will be surprised that sex
can reveal such sacredness; it will reveal its sacredness to the degree of your
acceptance….</div>
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My conjecture is that man had his first luminous glimpse of
samadhi during the experience of intercourse. Only in the moments of coitus did
man realize that it was possible to feel such profound love, to experience such
illuminating bliss. And those who meditated on this truth in the right frame of
mind, those who meditated on the phenomenon of sex, of intercourse, came to the
conclusion that in the moments of climax the mind becomes empty of thoughts.
All thoughts drain out at that moment. And this emptiness of mind, this void, this
vacuum, this freezing of the mind, is the cause of the shower of divine joy….</div>
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If you want to know the elemental truth about love, the
first requisite is to accept the sacredness of sex, to accept the divinity of
sex in the same way you accept God's existence—with an open heart. And the more
fully you accept sex with an open heart and mind, the freer you will be of it.
But the more you suppress it the more you will become bound to it….</div>
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When such a harmony exists between two people I call it
love. And when it exists between one man and the masses, I call it communion
with God. If you can become immersed with me in such an experience, so that all
barriers melt, so that an osmosis takes place at the spiritual level, then that
is love. And if such a unity happens between me and everyone else and I lose my
identity in the All, then that attainment, that merging, is with God, with the
Almighty, with the Omniscient, with the Universal Consciousness, with the
Supreme or whatsoever you want to call it. And so, I say that love is the first
step and that God is the last step—the finest and the final destination.
super01</div>
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<br /></div>
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Osho concludes his first discourse:</div>
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I wondered what I could say about love! Love is so difficult
to describe. Love is just there. You could probably see it in my eyes if you
came up and looked into them. I wonder if you can feel it as my arms spread in
an embrace.</div>
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Love.</div>
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What is love?</div>
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If love is not felt in my eyes, in my arms, in my silence,
then it can never be realized from my words.</div>
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I am grateful for your patient hearing. And finally, I bow
to the Supreme seated in all of us.</div>
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Please accept my respects. super01</div>
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<br /></div>
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I was told to speak on "Love." But I felt that as
long as we were hampered by certain incorrect suppositions about sex and lust,
we would never be able to understand or appreciate love. As long as such
misleading beliefs are deep-rooted, whatever we say about love will be
incomplete, will be wasted, will be untrue. So, to focus on that, I talked
about lust and sex in that particular meeting. I said that the sex energy
itself could be transformed into love….</div>
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Sex can become love. But how can one who hates sex ever
become filled with love? How can one transform sex when one is its enemy? And
so, I stressed the necessity of understanding lust, of knowing sex. The other
day, I pointed out that sex had to be transformed….</div>
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When I ended my talk that day, I was surprised to see that
all the officials who had been on the platform, the friends who had organized
the meeting, had vanished into thin air. I did not see one of them when I
walked down the aisle to leave….</div>
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Not even the main organizer was present to thank me.
Whatsoever white caps there were, whatsoever khadi-clad people there were, were
not on the dais; they had already fled long before the completion of the talk.
Leaders are a very weak species indeed. And swift too. They run away before
their followers do.</div>
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But some courageous people did approach me—some spirited men
and women: some old, some young. They all said I had told them things no one
had ever said before. They said their eyes had been opened, that they felt much
lighter inside. There was the look of gratitude in their eyes, in their tears
of joy. I was asked by them to complete the series of talks. Those honest
people were ready to understand life; they asked if I would elaborate on the
subject, and this was one of the reasons for my return to Bombay.</div>
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A big crowd had assembled, even as I came out of the Bhavan,
and people congratulated me on what I had said. Then, even though the leaders
had fled, I felt that the public was with me. And there and then I decided to
expound fully on the topic. That is why I selected this subject.</div>
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Another reason was that those who had run away from the dais
had begun to tell people everywhere that I had said such blasphemous things
that religion was sure to be destroyed, that I had said things that would make
people irreligious! And so, to reply to them I felt I must elaborate on my
point of view. I felt they should realize that people are not going to become
irreligious by hearing talks on sex, but that, on the contrary, people are
irreligious because they haven't understood sex up to now….</div>
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If mankind becomes more debased, if a total perversion
occurs, if mankind goes completely neurotic because of its ignorance of sex,
the blame will be not with those who reflect and meditate on the subject of
sex, but at the door of the so-called preachers of morals and religion. They
have tried to keep man encased in ignorance for thousands of years. But for
these oppressive leaders, mankind would have been freed from sexuality long
ago. Sex is normal, but the invention of sexuality can be traced to these
gurus. This handicap can never be overcome so long as ignorance about sex
exists.</div>
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I am not in favor of ignorance at any level of life. I am
always ready to welcome the truth at any cost, at any danger. I felt that if
one stray ray of truth could spread so much agitation among people then it was
fitting to discuss the full spectrum, so as to clear up the question of whether
knowledge of sex makes man religious or irreligious. This is the background;
this is why I have selected this subject. Without this, it would not have
occurred to me to choose this subject; without this, I would not have talked on
this topic at all. And so, those who created this opportunity and led me,
indirectly, to select this subject for these lectures deserve some thanks.
Therefore, if you have a mind to thank me for choosing this topic, please do
not do so; instead, congratulate those who are propagating misleading things
about me. They have forced me to pick this subject. super05</div>
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<br /></div>
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I say there is not, nor can there be, any God but life
itself. I also say that to love life is one's sadhana, one's path to God. The
true religion is to avail one's self of life. To realize the ultimate truth
that exists in life is the first auspicious step towards achieving total
deliverance. The one who misses life is the one who is sure to miss everything
else.</div>
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However, the tendency of religion is exactly the opposite:
cast life away, renounce the world. Religion does not advise the contemplation
of life; it does not help you to lead your life; it does not tell you that you
will only find life as you live it, but it says that if your life is miserable
it is because your perception of life is impure. Life can shower happiness on
you if you only know the proper way to live it.</div>
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I call religion the art of living. Religion is not a way to
undermine life, it is a medium for delving deeply into the mysteries of
existence. Religion is not turning one's back on life, it is facing life
squarely. Religion is not escaping from life; religion is embracing life fully.
Religion is the total realization of life….</div>
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During these few days, I shall discuss the religion of life,
the religion of the living faith—and a certain elemental principle the common
man is never encouraged to discover, nor even told about. In the past, the
utmost was done to throw a blanket over this primary rule of life, to suppress
this basic truth. And the result of this grave mistake has grown into a
universal disease.</div>
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What is the basic drive of the average man?</div>
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God?</div>
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No.</div>
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The soul?</div>
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No.</div>
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Truth?</div>
<div class="MsoNormal" style="text-align: justify;">
No.</div>
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What is at the core of man? What is the basic urge in the
depths of the common man—in the life of the average man, of the man who never
meditates, never searches his soul, never undertakes any religious pilgrimages?</div>
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Devotion?</div>
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No.</div>
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Prayer?</div>
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No.</div>
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Liberation?</div>
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No.</div>
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Nirvana?</div>
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Absolutely not.</div>
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If we look for the basic urge in the common man, if we
search for the force behind this life, we will find neither devotion nor God,
neither prayer nor the thirst for knowledge. We will find something different
there—something that is being pushed into the darkness, that is never faced
consciously, that is never evaluated. And what is that something? What will you
find if you dissect and analyze the core of the average man?</div>
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Leave man aside for the moment. If we look at the animal or
vegetable kingdom, what will we find at the core of anything? If we observe the
activity of a plant, what do we find? Where is its growth leading? Its whole
energy is directed toward producing a new seed. Its entire being is occupied
with forming a new seed. What is a bird doing? What is an animal doing? If we
closely observe the activities of nature, we will find that there is only one
process, only one wholehearted process going on. And that process is one of
continuous creation, of procreation, of creating new and different self-forms.
Flowers have seeds; fruits have seeds. And what is the seed's destiny? The seed
is destined to grow into a new plant, into a new flower, into a new fruit, into
a new seed—and so the cycle repeats itself. The process of procreation is
eternal. Life is a force that is continuously regenerating itself. Life is a
creativity, a process of self-creation.</div>
<div class="MsoNormal" style="text-align: justify;">
The same is true of man. And we have christened the process
"passion," "sex." We have also termed it "lust."
This labeling amounts to name-calling; it is a kind of abuse. And this very
disparagement itself has polluted the atmosphere.</div>
<div class="MsoNormal" style="text-align: justify;">
Then, what is lust? What is passion? What is the force
called "sex"?…</div>
<div class="MsoNormal" style="text-align: justify;">
We have deliberately condemned the urge to procreate for
thousands of years. Instead of accepting it, we have abused it. We have
relegated it to the lowest possible place. We have concealed it and pretended
it is not there, as if there were no place for it in life, no room for it in
the scheme of things.</div>
<div class="MsoNormal" style="text-align: justify;">
The truth is that there is nothing more vital than this
urge. And it should be given its rightful place. Man has not freed himself from
it by covering it up and by trampling it; on the contrary, he has entangled
himself in it even more. This repression has yielded the opposite result from
the one expected….</div>
<div class="MsoNormal" style="text-align: justify;">
Have you never observed that the mind is pulled towards and
hypnotized by the very thing it is trying to avoid? The people who taught man
to be against sex are fully responsible for making him so aware of sex. The
over-sexuality that exists in man can be blamed on perverted teachings.</div>
<div class="MsoNormal" style="text-align: justify;">
Today we are afraid to discuss sex. Why are we so mortally
afraid of this subject? It is because of a presupposition that man may become
sexual just by talking about sex. This view is totally wrong. There is, after
all, a vast difference between sex and sexuality. Our society will only be free
of the ghost of sex when we develop the courage to talk about sex in a rational
and healthy manner.</div>
<div class="MsoNormal" style="text-align: justify;">
It is only by understanding sex in all its aspects that we
will be able to transcend sex. You cannot free yourself from a problem by
shutting your eyes to it….</div>
<div class="MsoNormal" style="text-align: justify;">
We have tried to curb and annihilate our inborn urges in
vain; no attempts are made to transform them, to elevate them. We have forced
ourselves to control that energy in a wrong way. That energy is bubbling in us
like molten lava; it is always pushing from inside: if we are not careful, it
may topple us at any moment. And do you know what happens when it gets the
slightest opening?…</div>
<div class="MsoNormal" style="text-align: justify;">
What is this fire?</div>
<div class="MsoNormal" style="text-align: justify;">
It is not an enemy, it is a friend.</div>
<div class="MsoNormal" style="text-align: justify;">
What is the nature of this fire?</div>
<div class="MsoNormal" style="text-align: justify;">
I want to tell you that once you know this fire it will no
longer be an enemy, it will become a friend. If you understand this fire, it
will not burn you. It will warm your homes, it will cook for you, and it will
also become your lifelong friend….</div>
<div class="MsoNormal" style="text-align: justify;">
The sex inside man, his libido, is even more vital than
electricity. A minute atom of matter annihilated an entire hundred thousand
people in the city of Hiroshima, but an atom of man's energy can create a new
life, a new person! Sex is more powerful than an atom bomb. Have you ever
thought about the infinite possibilities of this force, about how we can
transform it to better mankind? An embryo can become a Gandhi, a Mahavir, a
Buddha, a Christ. An Einstein can evolve from it; a Newton can be manifest in
it. An infinitely small atom of sex energy has a towering person like Gandhi
manifest in it!</div>
<div class="MsoNormal" style="text-align: justify;">
But we are not inclined to even try to understand sex. We
have to summon immense courage even to talk about it in public. What kind of
fear is it that plagues us, so that we are not prepared to understand the force
out of which the whole world is born? What is this fear? Why does sex alarm us
so? super02</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Tomorrow, I intend to speak to you about how the experience
of kama, of lust, can be sublimated into that of rama, of light. I wish you to
listen attentively, so there will be no misinterpretation. And whatever
questions come to mind, please ask them honestly. Send them to me in writing so
that I can speak to you about them simply and directly in the next few days. It
is not necessary to hide any questions that arise in your minds; there is no
reason to hide the truth. It is pointless to try to run away from it. Truth is
truth whether we shut our eyes to it or not. Only those who have the courage to
face the truth are religious men. Those who are weak and cowardly, those who
are not even manly enough to face the facts of life, can never be helped to
become religious.</div>
<div class="MsoNormal" style="text-align: justify;">
In the coming days, I invite you to consider my topic. It is
one on which your aged seers and sages cannot be expected to talk. And perhaps
you are not used to hearing such discourses either. Your minds may react in
fear, but I urge you to be patient and to listen attentively. It is quite
possible the understanding of sex may lead you to the temple of your soul. That
is my desire.</div>
<div class="MsoNormal" style="text-align: justify;">
May God fulfill that desire. super02</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
For these three days I have elaborated on a few principles
only. I would now like to recapitulate one point and then conclude today's
talk.</div>
<div class="MsoNormal" style="text-align: justify;">
I want to say that those who lead us away from the truths of
life are the enemies of mankind. Those who tell you never to think about sex
are your enemies; they have not allowed you to think about it, to reflect on
it. Otherwise, how is it possible that we have not yet developed a rational
attitude towards the subject?</div>
<div class="MsoNormal" style="text-align: justify;">
Furthermore, the people who say that sex has no relation to
religion are entirely incorrect, because it is the energy of sex, in a
transformed and sublimated form, that enters the realm of religion. The
sublimation of this vital energy lifts man to realms about which we know very
little. The transformation of his sex energy raises man to a world where there
is no death, no sorrow, to a world where there is nothing but joy, pure joy.
And anyone who possesses that energy, that life-force, can uplift himself to
that realm of joyous, truthful consciousness, to satchitanand.</div>
<div class="MsoNormal" style="text-align: justify;">
But we have been wasting this energy. We are like buckets
with holes in the bottom, and we are using these buckets to draw water from the
well. But all the water drains out in the process and what we end up with is an
empty bucket. We are like boats with holes in the bottom: we row only to sink.
Such a boat can never reach the other shore; it is destined to sink in
midstream. All this leaking is due to the wrong diversion of the flow of sex
energy.</div>
<div class="MsoNormal" style="text-align: justify;">
Those who show nude photos, write obscene books and produce
sexy films are not responsible for these leakages of energy. The responsibility
for these kinds of perversions lies with those who have put barriers in the way
of our understanding of sex. It is because of these people that naked pictures
are in demand, that pornographic books are on sale, that nude films are made,
and we see the sordid and absurd results every day. The ones who are
responsible are those we call saintly and ascetic. But if you look deeply into
it, you will see that they are the real advertising agents for obscenity….</div>
<div class="MsoNormal" style="text-align: justify;">
But in order to succeed in producing a new man, it is a
question of ultimate concern and a matter of dire necessity that we accept sex,
that we come to know sex fully, that we understand it and that we transcend it.</div>
<div class="MsoNormal" style="text-align: justify;">
I have explained a few things to you during the last three
days, and tomorrow I will endeavor to answer your questions. Your questions
should be put forth honestly; the attitude with which you have been asking
about the soul and God will not do. This is a question of living, of life, and
only if your inquiries are direct and honest can we delve deeply into the
subject. The truth is always ready to be discovered; we require only a true,
honest and conscientious curiosity to come to know it. But, unfortunately, that
we lack. super04</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I trust and believe that what we have discussed will guide
you on the proper road toward breaking those barriers that stand in the way of
the evolution of an authentic man. A path is visible; the gradual
transformation of your lust is possible. Your sex can become your samadhi.
super05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Traditional attitude to sex</div>
<div class="MsoNormal" style="text-align: justify;">
I am firmly against the traditional teachings of enmity for,
and suppression of, sex. It is because of the old teachings that sexuality has
not only grown in man but has also become perverted. What is the remedy? Is
there no other alternative? super03</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I want to draw your attention to the fact that sex is the
aspect of life that is the most responsible for immorality. It has always been
the most basic and influential cause of perversion, debauchery and dullness in
man. And so religious leaders never want to talk about it. super05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
When old traditional sannyasins come to me they always say,
"What to do with sex? It goes on hammering in the mind, and it hammers
more than before. And we have renounced, so what to do now?" The more you
renounce, without understanding, just by the willpower, the more you will be in
trouble. Understanding is needed; will is not needed. Will is part of the ego.</div>
<div class="MsoNormal" style="text-align: justify;">
And if you try to will something, you are already divided in
two—you start fighting. If you say,"I will not be interested in
women," why are you saying it? If you are not really interested—finished.
What is the point of saying it? Why do you go in public to take a vow in some
temple before some guru in a public ceremony? What is the point? If you are no
longer interested you are no longer interested. Finished. Why make a show of
it? Why be an exhibitionist? No, the need is different. You are not finished
yet; in fact, you are deeply attracted. yoga609</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Whenever I meet prostitutes, they never speak of sex. They
inquire about the soul, and about God. I also meet many ascetics and monks, and
whenever we are alone they ask about nothing but sex. I was surprised to learn
that ascetics, who are always preaching against sex, seem to be captivated by
it. They are curious about it and disturbed by it; they have this mental
complex about it, yet they sermonize about religion and about the animal
instincts in man. And sex is so natural. super02</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I was, by mistake, invited to attend a sadhu convention, in
Delhi. The subject was 'Protest against vulgar posters'. I told them that they
were mahatmas and should not bother about those posters. Why do they search,
notice and look at those vulgar posters at all? The question is not why bad
posters are exhibited, but the problem is why do people like to see such
posters. I told them they were responsible for the posters. By repressive,
unnatural strictures they had made people more conscious about sex. The law of
reverse effect was being brought into operation. You teach people to run away
from women and they will look at them with squinted eyes. They will read
obscene literature between the covers of Geeta. It is inevitable because of the
extremist teachings.</div>
<div class="MsoNormal" style="text-align: justify;">
You might have read that recently a foreign actress was
called to perform a naked belly dance in Sydney. But only two persons came to
the show out of the population of two million. The organisers were in trouble;
probably the girl caught cold because of the empty theatre…. You arrange such a
show in Bombay, and do you think only two people will attend it? Not even two
men will stay at home. And do not think that only bad people will come for the
show. It is possible that bad people may not come but some must. Only the
difference may be that the bad people will come by the front door whereas the good
will arrange with the manager to come by the back door…. Do you follow?
gandhi01</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
This is my observation: that out of a hundred persons,
almost ninety-nine persons die thinking of sex. In fact when death comes, the
idea of sex becomes very strong. Because death and sex are opposite each other;
they are the polar opposites. Sex is birth and death is the end of the same
energy that birth released. So while dying, a person becomes obsessively
interested in sex. And that becomes the beginning of another birth.</div>
<div class="MsoNormal" style="text-align: justify;">
To die without thinking about sex is a great experience.
Then something of tremendous import has happened to you. If you can die without
thinking of sex at all, no lurking shadows of sex in your mind, of lust for
life, you are dying as one should die. Only one percent of people die that way.</div>
<div class="MsoNormal" style="text-align: justify;">
These are the people Buddha calls srotapanna—those who have
entered into the stream, those who have become sannyasins, those who have taken
a step towards understanding what is real and what is unreal, those who have become
discriminating of what is dream and what is true. trans201</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Spiritual Sex and Meditation</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
My teachings about sex are really based on the cultural
heritage of India. No other country has been able to find a philosophy like
Tantra, and Tantra is one of the greatest contribution of this country to the
world. And my teachings are part of Tantra. It is up to date Tantra. last420</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
The sex I am talking about is spiritual sex, the divine
experience. I desire a spiritual orientation of sex. super05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I urge you to approach sex only when you are cheerful, only
when you are full of love and, last but not least, only when you are prayerful.
Only when you feel that your heart is full of joy, peace and gratitude, should
you think of having intercourse. A man who approaches intercourse like this can
attain sublimation, and the ultimate realization, even once, is enough to free
one from sex forever. With one single experience, you can break through the
barrier and enter the periphery of samadhi. super04</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
You must strive for a continuous awareness of the glimpse of
samadhi in coitus. One should try to grasp that point, that glimpse of samadhi
which flashes like lightning in the midst of intercourse, which shimmers for a
second like a will-o'-the-wisp and then vanishes. Your effort must be to know
it, to become acquainted with it, to hold to it. If you can make the contact
fully, even once, in that moment you will know that you are not a body, that
you are bodiless. For that fraction of time you are not a body; in that moment
you are transformed into something else: the body is left behind and you become
the soul, your real self. If you have a glimpse of that glory even once, you
can pursue it, through dhyana, through meditation, to establish a deep and
lasting relationship with it. Then the path to samadhi is yours. And when it
becomes part of your understanding, part of your knowledge and of your life,
there will be no more room for lust. super05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
To reach celibacy sex must be understood. To know sex is to
be free of it, to transcend it; but even after a lifetime of sexual experience,
a man is not able to detect that intercourse gives him a fleeting experience of
samadhi, a peek into superconsciousness. That is the great pull of sex; that is
the great allure of sex: it is the magnetic attraction of the Supreme. You have
to know and to meditate upon this momentary glimpse; you have to focus on it
with awareness. On everyone its pull is so tremendously strong.</div>
<div class="MsoNormal" style="text-align: justify;">
There are other, easier ways to attain to the very same
experience—meditation, yoga and prayer are other alternatives—but only the
channel of sex has such a powerful influence on man. It is very important to
consider the various ways there are to reach the same goal. super02</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
When, on the first day, I talked about the void, about
egolessness, about no-mind, many friends were not convinced. Afterwards, one
friend said to me, "I never thought about it before, but what you say has
happened."</div>
<div class="MsoNormal" style="text-align: justify;">
A certain lady came and told me, "I have never
experienced this at all. When you talked about it, I recalled that my mind
becomes still and contented, but I have never felt egolessness or any other
deep experience." It is possible many have not thought about this before.
super04</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Morality</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
You ask me: Do you think it is a bad thing to be moral?</div>
<div class="MsoNormal" style="text-align: justify;">
No. I do not consider it bad to be moral but I do consider
the illusion of being moral bad. It gets in the way of real morality. pway05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Give the body abundant love and it becomes alive vital; its
slumbering potential is awakened. But please remember I am not speaking of
debauchery or of abstinence. Neither the debauchee nor the abstainer loves his
body in the way I mean.</div>
<div class="MsoNormal" style="text-align: justify;">
The debauchee shows his contempt for his body through his
lack of self-restraint. Out of his disdain for his body he is inclined to abuse
it. The abstainer has recoiled to the other extreme, but he is equally hostile
to the body. Of course, the two have gone in different directions. The
abstainer harasses his body in the name of self-control, in the name of
renunciation; the other harasses his in the name of licentiousness. But neither
feels any thankfulness to the body; neither has any love for the body. One of
the characteristic features of a healthy mental equilibrium is a positive and a
loving attitude towards the body. harassing the body in any way is an
indication of a mind that is unhealthy, of a mind that is sick.</div>
<div class="MsoNormal" style="text-align: justify;">
It all boils down to the fact that there are two kinds of
mental infirmities that can plague a man. One is unrestrained enjoyment; the
other, thoughtless renunciation. This is why the libertine can so easily make
an about-face and dive into renunciation so fully. What a shame he cannot just
stop in the middle! It is very unfortunate it is so easy to proceed from one
illness to another.</div>
<div class="MsoNormal" style="text-align: justify;">
These unbalanced people have taught us much. They have
taught us that the body is an enemy, that we have to fight with it. And the
religions have become obsessed with the body because of these harmful
teachings. But this is to be expected; to be opposed to the body requires
focusing a great deal of attention on it.</div>
<div class="MsoNormal" style="text-align: justify;">
I say that if you wish to go beyond the body, to rise above
the body, do not fight with it, do not allow any hostility towards it to grow
in you. Love your body. Seek its friendship. The body is not your enemy; it is
an instrument, a wonderful tool to be used. You have to stretch out the hand of
friendship to anything you wish to use. And above all else you have to extend a
friendly hand towards your own body. It is a marvelous example of God's
expertise as a skilled craftsman. It is a ladder laden with secrets that can
lead you to God.</div>
<div class="MsoNormal" style="text-align: justify;">
Only a mad man fights with a ladder instead of climbing its
rungs, but unfortunately we live in a world of such madmen. Beware of them. It
is very difficult to assess the havoc they have wrought amongst us.</div>
<div class="MsoNormal" style="text-align: justify;">
You have no idea of the thousands of secrets that lie hidden
in this body that has been naturally bestowed upon you. If you were able to
learn the secrets of your own body alone you would possess the key to the
endless mystery of the universal soul. This body is so small and yet how many
wonderful mysteries it conceals! The mind is hidden in the body. The soul is
hidden in the mind. God is hidden in the soul….</div>
<div class="MsoNormal" style="text-align: justify;">
Your attitude towards the body must be one of deep
understanding and sympathy. You must have enough awareness to look upon it with
friendliness and to protect it. It is your fellow traveler on a long, uphill
journey; it shares your joys and your sorrows. It is an instrument, a means, a
ladder. And so to me it is impossible for any man with even a single iota of
sense to be cruel to it, to enter into any sort of conflict with it
whatsoever….</div>
<div class="MsoNormal" style="text-align: justify;">
But do not stop with the body. Go deeper still. The physical
body in only the starting point of our journey towards love of the self. If you
move deeper you will encounter the mind. You have to love it too; you have to
seek its friendship as well. Man is normally only aware of these two levels of
his being—the body and the mind—but if you wish to rise above them or go deeper
than them you have to learn how to use them. long06</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
From meditation to observation, from observation to
knowledge, from knowledge to freedom—this is the path. This is the path of
religion, of yoga. I want you to understand this path and to walk along it.
Then you will know the alchemy of the transformation of conduct by inner
revolution. Then you will realize that religion, not morality, is the
fundamental thing and that morality flows out of religion. It is not morality
but religion that is the sadhana to be practiced. Morality follows in the wake
of religion like the tracks of the wheels of a bullock-cart follow the cart. If
this becomes clear to you, you will see a very great truth, and a great
illusion will be dispersed.</div>
<div class="MsoNormal" style="text-align: justify;">
I look at the transformation of mankind from the standpoint
of this inner revolution, of this penetration of the unconscious by the
conscious. On the basis of this knowledge a new man can be brought into being
and the foundations of a new culture and a new humanity can be laid. Such a
man, one that has been awakened by self-knowledge, is naturally moral. He does
not have to cultivate morality. Neither is it the result of his actions nor of
his endeavors. It radiates from him as light radiates from a lamp. His good
conduct is not based on opposition to his unconscious mind but comes out of the
fullness of his inner being. He does everything with his total being. There is
neither duality nor multiplicity in him, but unity. Such a man is integrated;
such a man is free of duality.</div>
<div class="MsoNormal" style="text-align: justify;">
And the divine music one hears when one has gone beyond all
conflicts and shackles is neither of this world nor of this space. There is a
timeless symphony, a blissful note, that reverberates in us at that moment of
peace, innocence and freedom from all discord. The very rhythm of this music
brings one in tune with the infinite.</div>
<div class="MsoNormal" style="text-align: justify;">
To me, this realization is God. pway04</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Controversy about Sex</div>
<div class="MsoNormal" style="text-align: justify;">
People were shocked when I spoke about sex at the first
meeting last month, in Bombay. I received many angry letters asking me not to
talk in this fashion, letters saying I should not speak on this subject at all.
I wonder why one should not discuss this subject? When this urge is already
inherent in us, why should we not talk about it? Unless we can understand its
behavior, can analyze it, how can we hope to raise it to a higher plane? By
understanding it we can transform it, we can conquer it, we can sublimate it.
Unless that happens, we will die and still we will be unable to free ourselves
from the grip of sex.</div>
<div class="MsoNormal" style="text-align: justify;">
My point is that those who forbid talk about sex are the
same people who have pushed humanity into an abyss of sex. Those who are
frightened of sex, and have therefore convinced themselves they are innocent of
sex, are lunatics. They have conspired to make the whole world a gigantic
asylum.</div>
<div class="MsoNormal" style="text-align: justify;">
Religion is concerned with the transformation of man's
energy. Religion aims to integrate the inner being of man—both his chaste
aspirations and his basic urges. It is also true that religion should guide man
from the lower to the higher, from darkness to light; to the real from the
unreal, to the eternal from the ephemeral.</div>
<div class="MsoNormal" style="text-align: justify;">
But to reach somewhere, one has to know the starting point.
We have to start from where we are; it is imperative we know this place first.
And this is more important at the moment than the place we want to reach. In
this context, sex is the fact, the reality; sex is the starting point. But God?
God is far from here. We can reach the truth of God only by understanding the
starting point of the journey; otherwise we cannot move an inch. We will be
lost. We will be on a merry-go-round, going nowhere.</div>
<div class="MsoNormal" style="text-align: justify;">
When I spoke to you at our first meeting I could sense you
were not prepared to face the realities of life. Then what more, if anything,
can we do? What can we achieve? Then all this hullabaloo about God and the soul
means nothing. It is all empty of conviction; it is all just false talk.</div>
<div class="MsoNormal" style="text-align: justify;">
It is only by acquiring real knowledge about something that
we can rise above it. In fact, knowledge is transcendence. And first of all,
one fact must be comprehended fully: man is born out of sex. The whole of his
being exists because of the practice of sex. Man is filled with the energy of
sex. The energy of life itself is the energy of sex.</div>
<div class="MsoNormal" style="text-align: justify;">
What is this sex energy? Why is it such a powerful
disturbance in our lives? Why does it pervade our entire beings? Why do our
lives revolve around it, even to the end? What is the source of this urge?…</div>
<div class="MsoNormal" style="text-align: justify;">
What I wish to emphasize is that this strong and recurring
pull toward sex is for the momentary realization of samadhi. super02</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
The concept of nakedness is a subjective one. To a simple
mind, to an innocent mind, nudity is not offensive; it has its own beauty. But
up to now, man has been fed on poison, and gradually, with the passage of time,
this poison has spread from one pole of his existence to the other.
Consequently, our attitude to nakedness is completely unnatural.</div>
<div class="MsoNormal" style="text-align: justify;">
When I spoke on this topic at the first meeting, at the
Bharatiya Vidya Bhavan Auditorium, a lady came to me and said, "I am very
upset. I am very angry with you. Sex is a scandalous subject. Sex is sin. Why
did you speak about it at such length? I really despise sex."</div>
<div class="MsoNormal" style="text-align: justify;">
Now, you see, this lady despises sex although she is a
married woman with sons and daughters. How can she love the husband who leads
her into sex? How can she love those children who have been born out of sex?
Her attitude to life is permeated with poison; her love will remain poisonous.
And so there is bound to be a basic and deep rift between this woman and her
husband. There will also be a fence of thorns between her and her children
because the latter, to her, are the fruits of sin. The relationship between her
and her husband is sin-oriented; she is haunted by an unconscious guilt complex
where sex is concerned. Can one live in harmony with sin?</div>
<div class="MsoNormal" style="text-align: justify;">
Those who slander sex have disturbed everyone's marital
life…. super03</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I am also informed by letter that Freud's opinions on sex
may be worthy and acceptable, but asked how mine can be considered true and
sincere.</div>
<div class="MsoNormal" style="text-align: justify;">
How can you decide whether I am honest and sincere or not?
In this connection, whatsoever I say, it won't be decisive because I myself am
the subject under consideration. If I say I am honest it is meaningless. It is
also meaningless if I say I am not honest, because the very subject under
debate is whether the person making these statements is an honest man or not.
So whatever I say in this context will be meaningless; it will be futile. I
say, experiment with sex and find out for yourselves whether I am honest or
not. You will come to know the truth of my statements when you attain to the
experience for yourselves. There is no other way.</div>
<div class="MsoNormal" style="text-align: justify;">
For example, if I were to talk to you about a certain
swimming technique, you might doubt whether my method were feasible or not. My
reply to that would be to ask you to come along to a place where you could wade
into the river. If my advice were useful in helping you to swim across the
river, then you would know that what I had said was neither worthless nor
insincere.</div>
<div class="MsoNormal" style="text-align: justify;">
As far as Freud is concerned, I wish to explain to this
particular friend that it is quite probable Freud was not aware of what I am telling
you here. Freud was one of the few seers who guided mankind in the direction of
sexual liberation, but he had no idea whatsoever that spiritual sex existed.
The knowledge Freud systematized was that of sick sex; his research was with
the pathological. Freud was a kind of doctor and his discoveries were used like
treatments, doled out to sick people. Freud hadn't studied normal, healthy sex.
He was a research scholar dealing in sickness, in perversion, and his mind was
primarily set on treatment, on cure.</div>
<div class="MsoNormal" style="text-align: justify;">
Therefore, if you are bent on confirming the truthfulness of
what I say, you will have to turn to the philosophy of Tantra. Tantra made
early attempts to spiritualize sex, although we banned thinking about Tantra
thousands of years ago….</div>
<div class="MsoNormal" style="text-align: justify;">
The Tantrikas tried to transform sex into spirituality, but
the preachers of morality in our country did not allow the message to reach the
masses. These are the same people who wanted to put a stop to my talks. super05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
On my return to Jabalpur, three days after my talk at the
Bharatiya Vidya Bhavan Auditorium here in Bombay, I received a letter from a
friend telling me that if I continued these talks I would be shot. I wanted to
reply to him, but the trigger-happy gentleman seems to be a coward: he neither
signed his letter nor gave his address; he was probably afraid I would report
the matter to the police. Nevertheless, if he is present here, he should accept
my reply now. Even if he is here, I am sure he is either hiding behind a wall
or a tree. If he is anywhere around I wish to tell him that I am not going to
report the threat, but that he should give me his name and address so that I
can at least send him a reply. But, if he doesn't even dare that much, I will
give him my reply here. He ought to listen carefully.</div>
<div class="MsoNormal" style="text-align: justify;">
He is probably not aware of this, but in the first place he
shouldn't be in a hurry to shoot me, because with the striking of the bullet,
what I am saying will become eternal truth. Had Jesus not been crucified, the
world would have forgotten him long ago. In a way, the persecution was
beneficial to Jesus….</div>
<div class="MsoNormal" style="text-align: justify;">
This is the brighter side to being crucified. Therefore, I
say to my friend not to be in too much of a hurry to shoot me, otherwise he
will repent his action for the rest of his days.</div>
<div class="MsoNormal" style="text-align: justify;">
The second thing is that he should not worry too much about
it, because I have no intention of dying in bed. When the proper time comes, I
will do my best to see that someone or other shoots me. He shouldn't be hasty;
I myself will arrange it. Life is useful but when one is assassinated, death
also becomes useful. A bullet-ridden death can often accomplish what life could
not….</div>
<div class="MsoNormal" style="text-align: justify;">
So, my friend, if he is here, should not act thoughtlessly,
otherwise he will quickly find himself to be the loser. I won't be harmed; I am
not one of those whom bullets can destroy. I am one of those who will survive
bullets. He shouldn't be in a rush to shoot me. He shouldn't be upset either,
for I will do my best not to die in bed. That kind of death is unbecoming. That
kind of death is a worthless death.</div>
<div class="MsoNormal" style="text-align: justify;">
And the third point for him to remember is not to be afraid
to sign letters, not to be afraid to give his address. If I am convinced there
is someone brave enough and ready enough to shoot me, I will keep the
appointment without informing anyone, so that, later on, he will not be
involved.</div>
<div class="MsoNormal" style="text-align: justify;">
But there is nothing so very strange about this man. He
wrote with the conviction he was protecting religion. He wrote because he
thought I wanted to destroy religion, and he wants to restore religion. His
intentions were not malicious. His feelings were very sincere and, to him, very
religious. super05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Another friend of mine has sent a message saying that no
saint or guru ever talks about sex. He writes that the high esteem he had for
me has lessened because of my talks on sex. I wish to tell him there is no
reason to be disappointed in me. First of all, if you once had respect for me,
it was your mistake. Why was it necessary to honor me? What was your motive?
When did I ask you for respect? If you were paying me respect, it was your
error; if you are not so inclined any more, it is your privilege. I am no
mahatma, nor am I inclined to be one.</div>
<div class="MsoNormal" style="text-align: justify;">
Had I the slightest desire to become a mahatma or a guru, I
would never have selected this subject in the first place. A man can never
become a mahatma if he isn't very clever in selecting the topics for his
discourse. I have never been a mahatma, I am not a mahatma, and I certainly do
not want to become a mahatma—that desire itself is a projection of a subtle,
refined ego. I am a man, and that is good enough for me. Is it not enough, just
being a man? Can a man not be happy without riding the shoulders of other men,
without imposing himself on others, without acquiring power in one form or
another? Can a man not be happy simply by remaining a man? In whatever position
I find myself I am happy and contented.</div>
<div class="MsoNormal" style="text-align: justify;">
I long for greatness in humanity; I want to see a greater
man. Isn't it greatness to become a man, to attain to the full measure of
manhood? Every man can become great; every man is capable of becoming great in
the true sense of the word. The days of the mahatmas and the gurus are gone;
they are not needed any more. A great mankind is essential; the need of the
hour is for a great humanity. There have been many great men, but what have we
gained from them? The need is not for great men, but for a great mankind, for a
greater humanity.</div>
<div class="MsoNormal" style="text-align: justify;">
At least one person is disillusioned; at least one man has
come to know that I am not a great man. This is a great relief, this man's
disillusionment. He wrote me to tempt me with mahatmadom; he says I could
become a great guru if I stopped discussing such topics. Up to now, the
mahatmas and the gurus have been fooled by such approaches, and as a result,
those great but weak people did not discuss subjects that might have proved
disastrous to their own guruships, to their mahatmadoms. In their concern to
save their own thrones, they never cared how many people they were harmfully
influencing.</div>
<div class="MsoNormal" style="text-align: justify;">
I am not concerned with being on some high pedestal. I do not
dream about it; I have no designs on one. On the other hand, I am concerned
that someone may want to make me a mahatma some day.</div>
<div class="MsoNormal" style="text-align: justify;">
These days, there is no shortage of gurus and mahatmas, and
to be considered as one it is very important to adopt the correct pose. It has
always been so. But the crux of the matter is not the availability of mahatmas,
but how an authentic man can evolve. What can we do to achieve that goal? How
can we apply ourselves to that task?</div>
<div class="MsoNormal" style="text-align: justify;">
I trust and believe that what we have discussed will guide
you on the proper road toward breaking those barriers that stand in the way of
the evolution of an authentic man. A path is visible; the gradual
transformation of your lust is possible. Your sex can become your samadhi.</div>
<div class="MsoNormal" style="text-align: justify;">
Now, as you are today, you are your lust; you are not your
souls. You can also become souls, but only by the gradual transformation of
your sexuality. Only then can your journey to God begin. super05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Osho concludes the series:</div>
<div class="MsoNormal" style="text-align: justify;">
A spiritual sex can evolve. A new life can begin for
mankind.</div>
<div class="MsoNormal" style="text-align: justify;">
During the last four days, I have spoken to you about the
possibility of reaching a new level of spiritual existence. You have listened
to my talks patiently and with much love, although to listen to such discourses
peacefully must have been very difficult for you; you must have felt
embarrassed at times.</div>
<div class="MsoNormal" style="text-align: justify;">
One friend came to me and voiced his fear that a few men,
feeling that such a subject should not be talked about, might stand up and
raise a cry to stop the lectures. He felt some people might strongly and loudly
protest the discussion of such a topic in public. I told him it would be a
better world if there were such brave people around. Where will you find a man
who is so courageous that he will stand up at a public gathering and ask the
speaker to stop his discourse? If such courageous people existed in this
country, then the glib and nonsensical talks delivered from the high platforms
of this country by a long line of foolish men would have stopped a long time
ago. But they haven't stopped yet and they will never stop. All along, I have
been waiting for some brave man to get up and ask me to stop my talk. Then I
could have discussed the subject with him in detail. It would have been a
source of great pleasure to me.</div>
<div class="MsoNormal" style="text-align: justify;">
And so, to such discourses, on such a topic—despite the fact
that many friends were afraid someone might get up to protest, that someone
might create pandemonium here—you have quietly listened. You are all very kind.
I am grateful for your patient and peaceful attention.</div>
<div class="MsoNormal" style="text-align: justify;">
In conclusion, from my heart of hearts, I desire that the
lust inside each of us may become a ladder with which to reach to the temple of
love, that the sex inside each of us may become a vehicle to reach to
superconsciousness.</div>
<div class="MsoNormal" style="text-align: justify;">
And finally, I bow to the Supreme enthroned in all of us.</div>
<div class="MsoNormal" style="text-align: justify;">
Please accept my respects. super05</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I have tried almost all one hundred and twelve methods (of
meditation). That list is exhaustive, there is no possibility of adding a
single method more. You can make a method of combinations, but those one
hundred and twelve are exhaustive.</div>
<div class="MsoNormal" style="text-align: justify;">
Out of them all I have chosen witnessing, because most of
them are based on this in different ways.</div>
<div class="MsoNormal" style="text-align: justify;">
For example, if while making love you also witness, it
becomes tantra. Tantra has taken one method, used it for love, and changed the
whole sexual energy into a spiritual phenomenon. That's what I have been
talking about, and I have been misunderstood by almost everybody. They think I
am teaching free sex. I am teaching meditative sex, and they think I am
teaching free sex. I was simply teaching that if you can make sex an object of
meditation you can become free of it—because with meditation the energy starts
moving higher and higher….</div>
<div class="MsoNormal" style="text-align: justify;">
And the people who have been condemning me—that is their own
imagination, their own creation, the whole idea of free sex. But it is
sensational, particularly in a country which is very repressive about sex.</div>
<div class="MsoNormal" style="text-align: justify;">
To me, sex is as natural as everything else. If we can make
sleeping a meditation, if we can make eating a meditation, why leave sex out?
And sex is so powerful that it should not be left out; otherwise, that will
create disturbance. It should be absorbed into your total meditative process.
It should become an organic unity….</div>
<div class="MsoNormal" style="text-align: justify;">
Tantrikas were the first scientific religious people who
took possession of their energy—which was already available. They managed to
transform it in the same way that later somebody transformed the electricity
from the clouds to become a light in your house. Nobody would have conceived
before that the electricity flashing in the clouds could run your fans—and your
air-conditioners and your railways.</div>
<div class="MsoNormal" style="text-align: justify;">
Tantrikas had the first insight that man's sexual energy can
be transformed easily. The only barrier is repression. If you repress it, then
you cannot transform it. Don't repress sexual energy, don't condemn it, but
create a friendship with it, that's what I have been saying. Don't think of it
as a sin; it is not—you are born of it. The whole life is sex. If you call sex
sin, then the whole life becomes sin, then the whole existence becomes sin—and
this is not a religious approach to the world. We should make the whole world
divine—not sin.</div>
<div class="MsoNormal" style="text-align: justify;">
But nobody reports what I have been saying; they just go on
misinforming people. This is a misfortune—that journalism still is not
literature. last415</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I have never taught free sex.</div>
<div class="MsoNormal" style="text-align: justify;">
What I have been teaching is the sacredness of sex. I have
been teaching that the sex should not be degraded from the status of love to
the status of law. The moment you have to love to your woman because she is
your wife—not that you love her, it is prostitution, legalized prostitution. I
have been against prostitution, whether it has been legalized or illegalized. I
believe in love. If two persons love each other they can live as long as they
love. The moment love is gone, they should gratefully separate.</div>
<div class="MsoNormal" style="text-align: justify;">
I have never taught anything concerning free sex. This is
the idiotic Indian yellow journalism that has made my whole philosophy confined
to two words. I have written four hundred books. Only one book is concerned
about sex, three hundred ninety-nine books nobody bothers; only one book that
is concerned about sex, and that too is not for sex, that too is how to
transform sex energy into spiritual energy. It is really anti-sex….</div>
<div class="MsoNormal" style="text-align: justify;">
What they have been doing all along is misinforming people
and condemning that misinformation. They have never represented me fairly;
otherwise, I don't think India is so unintelligent.</div>
<div class="MsoNormal" style="text-align: justify;">
A country which has produced the philosophy of tantra, a
country which has made temples like Khajuraho, Konarak, cannot be so stupid
that it will not understand what I am saying. Khajuraho is my proof. All the
literature of tantra is my proof. And this is the only country where something
like tantra has existed. Nowhere in the world any effort has been made to
transform sexual energy into spiritual energy.</div>
<div class="MsoNormal" style="text-align: justify;">
And that's what I was doing, but the journalists are not
interested in reality; they are interested in sensationalism. I have been
misinformed on. last414</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I am not the sex guru.</div>
<div class="MsoNormal" style="text-align: justify;">
I am the anti-sex guru, if anything….</div>
<div class="MsoNormal" style="text-align: justify;">
So those who call me the "sex guru" are simply
stupid. They don't understand a simple thing.</div>
<div class="MsoNormal" style="text-align: justify;">
I repeat again: I am the most anti-sex person in the whole
world. If I am listened to there will be no pornography, there will be no
homosexuals, there will be no lesbians—there will be no perversions of any
kind. And you call me the "sex guru"! mystic21</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
It is difficult to find a greater enemy of sex than I am. I
do not mean to imply that I abuse or reproach sex; I said it apprehensively, as
a guide in the direction of transcendence, as an indication of how lust can be
transformed. I am an enemy of sex in the sense that I favor the transformation
of coal into diamonds. I wish to transform sex.</div>
<div class="MsoNormal" style="text-align: justify;">
How can this be done? What is the procedure?</div>
<div class="MsoNormal" style="text-align: justify;">
I say that another door must be opened, a new door. super03</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Best-selling Book</div>
<div class="MsoNormal" style="text-align: justify;">
Many persons came to me when the book From Sex to
Superconsciousness was published. They came and they said, "Please change
the title." The very word 'sex' makes them disturbed—they have not read
the book. And those who have already read the book also say to change the
title.</div>
<div class="MsoNormal" style="text-align: justify;">
Why? The very word gives you a certain interpretation. Mind
is so interpretive that if I say 'lemon juice', your saliva starts flowing. You
have interpreted the words. In the words 'lemon juice' there is nothing like
lemon, but your saliva starts flowing. If I wait for a few moments, you will
become uneasy because you will have to swallow. The mind has interpreted; it
has come in. Even with words you cannot remain aloof, without interpreting. It
will be very difficult, when a desire arises, to remain aloof, to remain just a
dispassionate observer, calm and quiet, looking at the fact, not interpreting
it. vbt17</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I am in a difficulty continuously, because the society
forces you to remain celibate, at least up to the twenty-first year. That means
the greatest possibility of achieving sex, learning sex, entering sex, will be
missed. By the time you reach twenty-one, twenty-two, you are already old as
far as sex is concerned! Near the age of seventeen you were at the peak—so
potent, so powerful, that the orgasm, the sexual orgasm, would have spread to
your very cells. Your whole body would have taken a bath of eternal bliss.</div>
<div class="MsoNormal" style="text-align: justify;">
And when I say sex can become samadhi, I don't say it for
people who are seventy, remember. I am saying it for people who are seventeen.
About From Sex to Superconsciousness… old men come to me and they say, "We
have read your book but we never achieve anything like this."</div>
<div class="MsoNormal" style="text-align: justify;">
How can you? you have missed the time, and it cannot be
replaced. And I am not responsible; your society is responsible, and you
listened to it. justlt10</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I have written one book—not written, my discourses have been
collected in it—it is called From Sex to Superconsciousness. Now fifteen years
have passed. Since then nearabout two hundred books have been published, but
nobody seems to read any other book—not in India. They all read From Sex to
Superconsciousness. They all criticize it also, they are all against it.
Articles are still being written, books are written against it, and mahatmas go
on objecting to it. And I have written two hundred books, and no other book is
mentioned, no other book is looked at.</div>
<div class="MsoNormal" style="text-align: justify;">
Do you understand?… as if I have written only one book.</div>
<div class="MsoNormal" style="text-align: justify;">
People are suffering from a wound. Sex has become a wound.
It needs to be healed. sos210</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
I have been discussed around the world, condemned, just
because I am talking about going from sex to superconsciousness. But nobody has
given any explanation why they are condemning me because of my book—which has
been translated into thirty-four languages, has gone into dozens of editions,
and is read by all the monks whether they are Hindu, Jaina, Christian,
Buddhist. Monks are the best customers for that book.</div>
<div class="MsoNormal" style="text-align: justify;">
Here there was a Jaina conference just a few months ago, and
my secretary, Neelam, informed me, "It is strange. Jaina monks come and
they ask for one book only, From Sex to Superconsciousness. Then they hide it
in their clothes and just get out of the door silently so nobody finds them
out."</div>
<div class="MsoNormal" style="text-align: justify;">
The book, From Sex to Superconsciousness, is not about sex,
it is about superconsciousness. But the only possible way for man to find that
there is some door, some way to go beyond his thoughts into eternal
silence…Even though it lasts only one moment, that moment is
eternity—everything stops. You forget all the worries, all the tensions.
celebr01</div>
</div>

From Sex to Super consciousness - OSHO

Osho is invited to Bombay to give series of five talks on ‘Love’, in the prestigious Bharatiya Vidya Bhavan Auditorium. In the first d...

Mindfulness Meditation as a Buddhist Practice

<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal" style="text-align: justify;">
<span style="color: #351c75;"><span style="font-size: large;">While mindfulness can be practiced quite well without
Buddhism, Buddhism cannot be practiced without mindfulness. In its Buddhist
context, mindfulness meditation has three overarching purposes: knowing the
mind; training the mind; and freeing the mind.</span></span><br />
<div class="separator" style="clear: both; text-align: center;">
</div>
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9LmeJO5L_Vc3JILvnhZcPMr9og8ovF_O7DDvYorC5FDqZQuxK32CBmf2kTZJOsEvJIkZbWGHbmxIWpV9lKtU9-BW_rQO-XHF12B9u3EnMkJjxCK8on6un860NYdU1ePuu0ZszntkQzvx6/s1600/hhh.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9LmeJO5L_Vc3JILvnhZcPMr9og8ovF_O7DDvYorC5FDqZQuxK32CBmf2kTZJOsEvJIkZbWGHbmxIWpV9lKtU9-BW_rQO-XHF12B9u3EnMkJjxCK8on6un860NYdU1ePuu0ZszntkQzvx6/s1600/hhh.jpg" /></a></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-size: large;">Knowing the Mind</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
It is easy to spend an hour, a day, or even a lifetime so
caught up with thoughts, concerns, and activities as to preclude understanding
deeply what makes us operate the way we do. People can easily be clueless as to
what motivates them, the nature of their reactions and feelings, and even, at
times, what they are thinking about. The first step in mindfulness practice is
to notice and take stock of who we are. What is going on in the body, in the
mind, in our emotional life? What underlying dispositions are operating?</div>
<div class="MsoNormal" style="text-align: justify;">
This part of mindfulness practice is a simple process of
discovery; it is not judging something as good or bad. Meditative discovery is
supported by stillness. Whatever our degree of stillness, it acts as a backdrop
to highlight what is going on. It doesn’t take much stillness to notice a
racing, agitated mind. Discovery means becoming familiar with what a racing
mind is like instead of being critical of it. What is the mind itself like, and
what is its effect on the body? What emotions are present? What thoughts and
beliefs?</div>
<div class="MsoNormal" style="text-align: justify;">
The knowing aspect of mindfulness is deliberate and
conscious. When you know something this way, not only do you know it, but also
a presence of mind grows in which you clearly know that you know. It is like
being one of two calm people in an unruly crowd. Neither of you gets caught up
in the crowd’s agitation, and a spark of recognition, maybe even a smile,
passes between you as you share knowing that both of you are not caught.</div>
<div class="MsoNormal" style="text-align: justify;">
When the focus is on knowing, we make no attempt to try to
change anything. For people who are always trying to make something happen,
just observing the mind can be a radical change and a relief.</div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-size: large;">Training the Mind</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
The mind is not static. It is a process or, more accurately,
a series of interacting processes. As such, the mind is malleable and pliable:
it can be trained and shaped in new ways. An important part of Buddhist
practice is taking responsibility for the dispositions and activities of our
own mind so that it can operate in ways that are beneficial. When we don’t take
responsibility for our own mind, external forces will do the shaping: media,
advertisements, companions, and other parts of society.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
A good starting point is to train the mind in kindness and
compassion. Even a little mindfulness will sometimes prove the cliche,
“Self-knowledge is seldom good news.” Mindfulness may reveal mental conflict
with ourselves, others, or the inconstant nature of life. Such conflict can
take the form of aversion, confusion, anger, despair, ambition, or
discouragement. Meeting conflict with further conflict will only add to our
suffering. Instead, we can begin exploring how to be kinder, more forgiving and
spacious with ourselves.</div>
<div class="MsoNormal" style="text-align: justify;">
Sometimes how one makes effort in meditation can be counterproductive.
Striving too hard, trying to escape something, clinging to views and ideals,
meditating as penance or obligation, and measuring every little bit of progress
are some of the things that interfere with meditation. An antidote to this
struggle is training the mind to be more at ease with how things are. Rather
than trying to organize the conditions of the world, we can cultivate an
ability to be relaxed with whatever is happening.</div>
<div class="MsoNormal" style="text-align: justify;">
Once the mind experiences some ease in meditation, it is
easier to train it in other ways. We can develop concentration or mental
stability. We can foster the growth of generosity, ethical virtue, courage,
discernment, and the capacity to release clinging. Often a Buddhist
practitioner will choose one particular quality to cultivate for a period of
time.</div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-size: large;">Freeing the Mind</span></b></div>
<div class="MsoNormal" style="text-align: justify;">
Central to Buddhist practice is training the capacity to let
go of clinging. Sooner or later, the first aspect of Buddhist meditation,
knowing the mind, will reveal how and where clinging is present. Some of the
more painful forms of grasping are clinging to such things as pleasure, desire,
self-image and judgments, opinions and ideals, people, and possessions. All
clinging limits the mind’s freedom and peace.</div>
<div class="MsoNormal" style="text-align: justify;">
The good news of Buddhism is that we can release clinging.
We can free the mind. Or, if you prefer, you can call it “freeing the heart.”
The ultimate aim of Buddhist practice is to liberate the heart so there are no
barriers, shackles, or constrictions to our heart’s freedom. Usually freeing
the heart begins in small steps, each bringing a corresponding peace. Freed
completely, the heart is completely at peace. Complete freedom is not easily
attained. It requires knowledge and training.</div>
<div class="MsoNormal" style="text-align: justify;">
Knowing, training, and freeing the mind develop together.
The more we know ourselves, the easier it is both to train ourselves and to
know what needs to be released. The more our minds are trained, the easier it
is to know ourselves and the more strength and wisdom we have to let go. And
the more we let go, the fewer the obstructions to understanding ourselves and
the easier it will be to train the mind.</div>
<div class="MsoNormal" style="text-align: justify;">
Few people care for their own minds as they do their own
bodies, their clothes, or their possessions. Care of the body is a daily task.
The mind too needs regular care, exercise, and training. With freedom from
suffering as the goal, knowing, training, and freeing are the three Buddhist
ways of caring for the mind.</div>
</div>

Mindfulness Meditation as a Buddhist Practice

While mindfulness can be practiced quite well without Buddhism, Buddhism cannot be practiced without mindfulness. In its Buddhist context,...

Kayanupassana (Contemplation on the Body)

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<div class="MsoNormal">
<span style="font-size: large;">1.Anapana Pabba (Section on In and Out Breathing):</span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVm-uQmgUhyG5xm-WKokIuNzaO9_vBUqRtXF8jxWGwclZBxLuAgn90yQ2OONYG9yaNiK-IazSgJ5lqxWFsV4jDduTv4_yzBXaVwjAcgn48c4ATViOLg2Zw9FO76pS-ctaQ_H3ozU4wqAGd/s1600/bbb.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVm-uQmgUhyG5xm-WKokIuNzaO9_vBUqRtXF8jxWGwclZBxLuAgn90yQ2OONYG9yaNiK-IazSgJ5lqxWFsV4jDduTv4_yzBXaVwjAcgn48c4ATViOLg2Zw9FO76pS-ctaQ_H3ozU4wqAGd/s1600/bbb.jpg" /></a></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
And how, bhikkhus, does a bhikkhu dwell perceiving again and
again the body as just the body? Here (in this teaching), bhikkhus, a bhikkhu
having gone to the forest, or to the foot of a tree, or to an empty, solitary
place; sits down cross-legged, keeping his body erect, and directs his
mindfulness (towards the object of mindfulness).Then only with keen
mindfulness he breathes in and only with keen mindfulness he breathes out.
Breathing in a long breath, he knows, "I breathe in a long breath";
breathing out a long breath, he knows, "I breathe out a long breath";
breathing in a short breath, he knows, "I breathe in a short breath";
breathing out a short breath, he knows, "I breathe out a short
breath" "Aware of the whole breath body, I shall breathe in",
thus he trains himself; "Aware of the whole breath body, I shall breathe
out", thus he trains himself. "Calming the process of breathing, I
shall breathe in", thus he trains himself; "Calming the process of
breathing, I shall breathe out", thus he trains himself.</div>
<div class="MsoNormal" style="text-align: justify;">
Just as, bhikkhus, a skilful turner or a turner's apprentice
pulling a long pull (on the string turning the lathe), knows, "I am
pulling a long pull"; pulling a short pull, knows, "I am pulling a
short pull", just so, bhikkhus, a bhikkhu breathing in a long breath,
knows, "I breathe in a long breath"; breathing out a long breath,
knows, "I breathe out a long breath"; breathing in a short breath,
knows, "I breathe in a short breath"; breathing out a short breath,
knows, "I breathe out a short breath". "Aware of the whole
breath body, I shall breathe in," thus he trains himself; "Aware of
the whole breath body, I shall breathe out", thus he trains himself.
"Calming the process of breathing, I shall breathe in", thus he
trains himself; "Calming the process of breathing, I shall breathe
out", thus he trains himself.</div>
<div class="MsoNormal" style="text-align: justify;">
Thus he dwells perceiving again and again the body as just the
body (not mine, not I, not self, but just a phenomenon) in himself; or he
dwells perceiving again and again the body as just the body in others; or he
dwells perceiving again and again the body as just the body in both himself and
in others. He dwells perceiving again and again the cause and the actual
appearing of the body; or he dwells perceiving again and again the cause and
the actual dissolution of the body; or he dwells perceiving again and again
both the actual appearing and dissolution of the body with their causes. To
summarize, he is firmly mindful of the fact that only the body exists (not a
soul, a self or I). That mindfulness is just for gaining insight (vipassana)
and mindfulness progressively. Being detached from craving and wrong views he
dwells without clinging to anything in the world. Thus, bhikkhus, this is a way
in which a bhikkhu dwells perceiving again and again the body as just the body.</div>
</div>

Kayanupassana (Contemplation on the Body)

1.Anapana Pabba (Section on In and Out Breathing): And how, bhikkhus, does a bhikkhu dwell perceiving again and again the body as jus...

KUNDALINI MEDITATION - OSHO

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<h2 class="title" style="-webkit-text-stroke-width: 0px; background-color: white; border-bottom-color: rgb(0, 0, 0); border-bottom-style: solid; border-bottom-width: 1px; color: black; display: block; font-family: Lato, Arial, sans-serif; font-size: 20px; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 24px; orphans: auto; padding-bottom: 10px; padding-top: 10px; text-align: start; text-indent: 0px; text-transform: uppercase; white-space: normal; widows: 1; word-spacing: 0px;">
OSHO KUNDALINI MEDITATION</h2>
<div class="content node-article" style="-webkit-text-stroke-width: 0px; background-color: white; color: #1e1e1e; font-family: Lato, Arial, sans-serif; font-size: 16px; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 24px; orphans: auto; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 1; word-spacing: 0px;">
<div class="field field-name-body field-type-text-with-summary field-label-hidden">
<div class="field-items">
<div class="field-item even">
<div style="text-align: justify;">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7ecMgaZT0WJp6PWRIT5S5_dACHB8r2pNPRiPY7FDsRzkvTmDDNm2SHPZfWV9jO6lJUx5hNAR06QM87wsIWFA30zYwtl0V3OfpaQgVq-ci59aPX696jH9Eb7nhsFQAIlnBHb-p9o3ROgfp/s1600/OSHO-Kundalini-Meditation_0.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="178" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7ecMgaZT0WJp6PWRIT5S5_dACHB8r2pNPRiPY7FDsRzkvTmDDNm2SHPZfWV9jO6lJUx5hNAR06QM87wsIWFA30zYwtl0V3OfpaQgVq-ci59aPX696jH9Eb7nhsFQAIlnBHb-p9o3ROgfp/s320/OSHO-Kundalini-Meditation_0.jpg" width="320" /></a></div>
This “sister meditation” to the OSHO Dynamic is best done at sunset or in the late afternoon. Being fully immersed in the shaking and dancing of the first two stages helps to “melt” the rock-like being, wherever the energy flow has been repressed and blocked. Then that energy can flow, dance and be transformed into bliss and joy. The last two stages enable all this energy to flow vertically, to move upwards into silence. It is a highly effective way of unwinding and letting go at the end of the day.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<h4>
<b>Osho on How to Shake:</b></h4>
</div>
<div style="text-align: justify;">
</div>
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<br />
<div style="text-align: justify;">
"If you are doing the Kundalini Meditation, allow the shaking – don't do it! Stand silently, feel it coming, and when your body starts a little trembling, help it, but don't do it! Enjoy it, feel blissful about it, allow it, receive it, welcome it, but don't will it.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
"If you force, it will become an exercise, a bodily physical exercise. Then the shaking will be there, but just on the surface. It will not penetrate you. You will remain solid, stonelike, rocklike within. You will remain the manipulator, the doer, and the body will only be following. The body is not the question, you are the question.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
"When I say shake, I mean your solidity, your rocklike being should shake to the very foundations, so it becomes liquid, fluid, melts, flows. And when the rocklike being becomes liquid your body will follow. Then there is no shaker, only shaking; then nobody is doing it, it is simply happening. Then the doer is not.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
"Enjoy it, but don't will it. And remember, whenever you will a thing you cannot enjoy it. They are reverse, opposites; they never meet. If you will a thing you cannot enjoy it, if you enjoy it you cannot will it." Osho</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<b>Instructions:</b></div><script async src="//pagead2.googlesyndication.com/pagead/js/adsbygoogle.js"></script>

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<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
The meditation is one hour long, with four stages.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="color: blue;"><b>First Stage: 15 minutes</b></span></div>
<div style="text-align: justify;">
Be loose and let your whole body shake, feeling the energies moving up from your feet. Let go everywhere and become the shaking. Your eyes may be open or closed.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="color: blue;"><b>Second Stage: 15 minutes</b></span></div>
<div style="text-align: justify;">
Dance ...  any way you feel, and let the whole body move as it wishes. Again, your eyes can be open or closed.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="color: blue;"><b>Third Stage: 15 minutes</b></span></div>
<div style="text-align: justify;">
Close your eyes and be still, sitting or standing, observing, witnessing, whatever is happening inside and out.</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="color: blue;"><b>Fourth Stage: 15 minutes</b></span></div>
<div style="text-align: justify;">
Keeping your eyes closed, lie down and be still.</div>
</div>
</div>
</div>
</div>
</div>

KUNDALINI MEDITATION - OSHO

OSHO KUNDALINI MEDITATION This “sister meditation” to the OSHO Dynamic is best done at sunset or in the late afternoon. Being full...

Meditaion by means of Budha

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<div class="MsoNormal" style="text-align: justify;">
Mindfulness Meditation as a Buddhist Practice – by<span style="color: red;"> <b>Gil
Fronsdal, February 2006</b></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="color: red;"><b><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj23PTirZi5K7MYQZ9b3xmUVjNzkHcHwvkgmcm4QkA7uxEIfmVMdYsWVZxBkmXRRb4lbsxX05HFmdxxvkK_qeGuz6KX-3Q_zXU6xkYNFKTO6Z0h0yZdhivPeO1IqWO7rWFSDwKKmU8U929P/s1600/bd.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="221" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj23PTirZi5K7MYQZ9b3xmUVjNzkHcHwvkgmcm4QkA7uxEIfmVMdYsWVZxBkmXRRb4lbsxX05HFmdxxvkK_qeGuz6KX-3Q_zXU6xkYNFKTO6Z0h0yZdhivPeO1IqWO7rWFSDwKKmU8U929P/s320/bd.jpg" width="320" /></a></b></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
While mindfulness can be practiced quite well without
Buddhism, Buddhism cannot be practiced without mindfulness. In its Buddhist
context, mindfulness meditation has three overarching purposes: knowing the
mind; training the mind; and freeing the mind.</div>
<div class="MsoNormal" style="text-align: justify;">
<b>Knowing the Mind</b></div>
<div class="MsoNormal" style="text-align: justify;">
It is easy to spend an hour, a day, or even a lifetime so
caught up with thoughts, concerns, and activities as to preclude understanding
deeply what makes us operate the way we do. People can easily be clueless as to
what motivates them, the nature of their reactions and feelings, and even, at
times, what they are thinking about. The first step in mindfulness practice is
to notice and take stock of who we are. What is going on in the body, in the
mind, in our emotional life? What underlying dispositions are operating?</div>
<div class="MsoNormal" style="text-align: justify;">
This part of mindfulness practice is a simple process of
discovery; it is not judging something as good or bad. Meditative discovery is
supported by stillness. Whatever our degree of stillness, it acts as a backdrop
to highlight what is going on. It doesn’t take much stillness to notice a
racing, agitated mind. Discovery means becoming familiar with what a racing
mind is like instead of being critical of it. What is the mind itself like, and
what is its effect on the body? What emotions are present? What thoughts and
beliefs?</div>
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<br />
<div class="MsoNormal" style="text-align: justify;">
The knowing aspect of mindfulness is deliberate and
conscious. When you know something this way, not only do you know it, but also
a presence of mind grows in which you clearly know that you know. It is like
being one of two calm people in an unruly crowd. Neither of you gets caught up
in the crowd’s agitation, and a spark of recognition, maybe even a smile,
passes between you as you share knowing that both of you are not caught.</div>
<div class="MsoNormal" style="text-align: justify;">
When the focus is on knowing, we make no attempt to try to
change anything. For people who are always trying to make something happen,
just observing the mind can be a radical change and a relief.</div>
<div class="MsoNormal" style="text-align: justify;">
<b>Training the Mind</b></div>
<div class="MsoNormal" style="text-align: justify;">
The mind is not static. It is a process or, more accurately,
a series of interacting processes. As such, the mind is malleable and pliable:
it can be trained and shaped in new ways. An important part of Buddhist
practice is taking responsibility for the dispositions and activities of our
own mind so that it can operate in ways that are beneficial. When we don’t take
responsibility for our own mind, external forces will do the shaping: media,
advertisements, companions, and other parts of society.</div>
<div class="MsoNormal" style="text-align: justify;">
A good starting point is to train the mind in kindness and
compassion. Even a little mindfulness will sometimes prove the cliche,
“Self-knowledge is seldom good news.” Mindfulness may reveal mental conflict
with ourselves, others, or the inconstant nature of life. Such conflict can
take the form of aversion, confusion, anger, despair, ambition, or
discouragement. Meeting conflict with further conflict will only add to our
suffering. Instead, we can begin exploring how to be kinder, more forgiving and
spacious with ourselves.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Sometimes how one makes effort in meditation can be counterproductive.
Striving too hard, trying to escape something, clinging to views and ideals,
meditating as penance or obligation, and measuring every little bit of progress
are some of the things that interfere with meditation. An antidote to this
struggle is training the mind to be more at ease with how things are. Rather
than trying to organize the conditions of the world, we can cultivate an
ability to be relaxed with whatever is happening.</div>
<div class="MsoNormal" style="text-align: justify;">
Once the mind experiences some ease in meditation, it is
easier to train it in other ways. We can develop concentration or mental
stability. We can foster the growth of generosity, ethical virtue, courage,
discernment, and the capacity to release clinging. Often a Buddhist
practitioner will choose one particular quality to cultivate for a period of
time.</div>
<div class="MsoNormal" style="text-align: justify;">
<b>Freeing the Mind</b></div>
<div class="MsoNormal" style="text-align: justify;">
Central to Buddhist practice is training the capacity to let
go of clinging. Sooner or later, the first aspect of Buddhist meditation,
knowing the mind, will reveal how and where clinging is present. Some of the
more painful forms of grasping are clinging to such things as pleasure, desire,
self-image and judgments, opinions and ideals, people, and possessions. All
clinging limits the mind’s freedom and peace.</div>
<div class="MsoNormal" style="text-align: justify;">
The good news of Buddhism is that we can release clinging.
We can free the mind. Or, if you prefer, you can call it “freeing the heart.”
The ultimate aim of Buddhist practice is to liberate the heart so there are no
barriers, shackles, or constrictions to our heart’s freedom. Usually freeing
the heart begins in small steps, each bringing a corresponding peace. Freed
completely, the heart is completely at peace. Complete freedom is not easily
attained. It requires knowledge and training.</div>
<div class="MsoNormal" style="text-align: justify;">
Knowing, training, and freeing the mind develop together.
The more we know ourselves, the easier it is both to train ourselves and to
know what needs to be released. The more our minds are trained, the easier it
is to know ourselves and the more strength and wisdom we have to let go. And
the more we let go, the fewer the obstructions to understanding ourselves and
the easier it will be to train the mind.</div>
<div class="MsoNormal" style="text-align: justify;">
Few people care for their own minds as they do their own
bodies, their clothes, or their possessions. Care of the body is a daily task.
The mind too needs regular care, exercise, and training. With freedom from
suffering as the goal, knowing, training, and freeing are the three Buddhist
ways of caring for the mind.</div>
</div>

Meditaion by means of Budha

Mindfulness Meditation as a Buddhist Practice – by Gil Fronsdal, February 2006 While mindfulness can be practiced quite well witho...

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KUNDALINI MEDITATION - OSHO

Meditaion by means of Budha

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