Prabhaker

Learn OSHO KUNDALINI MEDITATION 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. Osho on How to Shake: "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. "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. "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. "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 Instructions: The meditation is one hour long, with four stages. First Stage: 15 minutes Be loose and let your whole body shake, feeling the energies moving up from your feet. Let go everywhere and become the shaking. Your eyes may be open or closed. Second Stage: 15 minutes Dance ... any way you feel, and let the whole body move as it wishes. Again, your eyes can be open or closed. Third Stage: 15 minutes Close your eyes and be still, sitting or standing, observing, witnessing, whatever is happening inside and out. Fourth Stage: 15 minutes Keeping your eyes closed, lie down and be still. http://oshokundalini.com/index.html

Your thoughts have no roots, they have no home; they wander just like clouds. So you need not fight them, you need not be against them, you need not even try to stop thoughts. This should become a deep understanding in you, because whenever a person becomes interested in meditation he starts trying to stop thinking. And if you try to stop thoughts they will never be stopped, because the very effort to stop is a thought, the very effort to meditate is a thought, the very effort to attain buddhahood is a thought. And how can you stop a thought by another thought? How can you stop mind by creating another mind? Then you will be clinging to the other. And this will go on and on, ad nauseam; then there is no end to it. Don´t fight – because who will fight? Who are you? Just a thought, so don´t make yourself a battleground of one thought fighting another. Rather, be a witness, you just watch thoughts floating. They stop, but not by your stopping. They stop by your becoming more aware, not by any effort on your part to stop them. Osho, Tantra: the Supreme Understanding, Talk #2

@Christos

The mala has one hundred and eight beads. It represents the one hundred and eight methods of meditation. Any method will do. It is just to remind you continuously that one hundred and eight doors are open to bring you into light, and you are unnecessarily groping in darkness. (Osho - From Bondage to Freedom #9) There are one hundred and eight beads in the mala. One hundred and eight beads represent one hundred and eight methods of meditation; all the methods of meditation can be reduced to one hundred and eight -- one hundred and eight methods are the fundamental methods of meditation. Then they can have thousands with little differences, little changes -- joining two methods or three methods or a few parts of one method and a few parts of another method. One can make as many methods as possible, but the fundamental methods are one hundred and eight. Osho~ The Dhammapada: The Way of the Buddha, Vol. 11

@cetus56 Tantriks have the Evil Souls ready for them to work which are already controlled by them in a forceful manner.The Tantrik invites the Soul on a specific duration and offers it sweet, alcohol and flesh and later gives it some thing related to the human being on whom Black Magic has to be done.It may be piece of cloth that person wears, hair, teeth or any thing that is being in touch with the body of the victim. http://unseenrajasthanparanormal.blogspot.in/2011/05/black-magic-mythssymptomsremedies.html

@Amit Such incidents are happening in many districts of Rajasthan and Haryana. Rubbishing the rumours, doctors said that it was nothing but superstition or any psychiatric disorder among the victims. http://www.tribuneindia.com/news/haryana/panic-grips-villages-over-cutting-of-hair-rumours/439546.html

Computer is not a useful thing for uneducated and primitive people.

@Amit Locals (in Jodhpur) have described smelling a strange smell in their homes before the attacks prompting speculations the gang are drugging families before they creep into homes. Families are terrified after it's claimed an occult gang are drugging victims before creeping into their homes to cut off their hair and ears . http://www.mirror.co.uk/news/uk-news/terrifying-occult-gang-drug-victims-10800657

@Amit Jaipur: The district police has arrested a man for spreading rumors on social media about ghosts cutting hair of women. https://www.pinkcitypost.com/ghost-cutting-womens-hair-man-arrested-spreading-rumors-cases-reported/ The police probe into three such incidents in Govindgarh and Kaladera found the women cut their own hair out of superstition and then claimed that ghosts had done this. https://www.pinkcitypost.com/cases-ghosts-chopping-womens-hair-jaipur-fake-police/

@Joseph Maynor Osho said in his talk Tao: The Pathless Path , "Ashtavakra and Tao s Lao Tzu say the same". Just a few days ago I was talking about Ashtavakra. Yes, he is exactly like Lao Tzu; he also praises the quality of sublime laziness. He calls it ALASI SHIROMANI. the emperor of laziness, a great king of laziness, the highest peak of laziness. But remember, inactivity plus energy, plus vitality. And not a single effort has to be made, because in the effort so much energy will be wasted that you will be less radiant. And God comes to you only when you are so vital -- optimumly vital, optimum... at the peak -- that you cannot be any more vital. At that peak you meet the divine. Your highest energy comes closest to God's feet; God's lowest energy is closest to man's highest energy, and there is the communion. - Tao: The Pathless Path, Vol 1, Chapter #2

@str4 Move Into Sleep with Awareness You simply fall into sleep as if it is a sort of absence. It is not – it has its own presence. Sleep is not only negation of waking. If it was, then there was nothing to meditate. Sleep is not like darkness, absence of light, no. Sleep has its own positivity. It exists, and it exists as much as your waking time. And when you will meditate and the mysteries of sleep will be revealed to you, then you will see that there is no distinction between waking and sleeping. They both exist in their own right. Sleep is not just rest from waking, it is a different kind of activity, hence dreams. Dream is a tremendous activity, more powerful than your thinking, more meaningful also, because it belongs to the deeper part of your being than your thinking. When you fall into sleep, the mind that was functioning the whole day is tired, exhausted. It is a very tiny mind, one-tenth compared to the unconscious, which is nine times bigger and greater and powerful. And if you compare it with the superconscious, comparison is not possible, because superconscious is infinite, superconscious is omnipotent, omnipresent, omniscient. Superconscious is what God is. Even compared to the unconscious, the conscious is very small. It gets tired, it needs rest to be recharged. The conscious goes off; tremendous activity starts in sleep, which is dreaming. And why it has been neglected? – because mind has been trained to be identified with the conscious, so you think that you are no more in sleep. That’s why sleep looks just like a small death. You simply never think about what is going on. Patanjali says, “Meditate on it and many things will be uncovered within your being.” It will take a little time to move into sleep with awareness because you are not even aware when you are awake. You move, in fact, in your waking also as if you are deep asleep, a somnambulist, a sleepwalker, not very awake really. Just because the eyes are open don’t think that you are awake. Awakening means that whatsoever you are doing or whatsoever is happening moment to moment, you are doing it in full mindfulness. Even if I raise my hand to make a gesture to you, I am making it in full consciousness. It can be made in a robot-like way, mechanical; you are not aware of what is happening in the hand. In fact, you have not moved it at all; it has moved on its own, it is unconscious. That’s why it is so difficult to penetrate your own sleep. But if one tries… The first effort to be made is: while you are awake be more awake, because from there the effort has to be started. Walking on the street, walk mindfully, as if you are doing something very important. It is very significant. Each step should be taken in full awareness. If you can do that, only then you can enter into sleep. Right now you have a very faint awareness. The moment your conscious mind goes off, that faint awareness disappears like a small ripple. It has no energy; it is very, very faint, just a flicker, just a zero-voltage phenomenon. You have to bring more energy to it, so much energy that when the conscious mind goes off, awareness continues on its own – and you fall asleep with awareness. This can happen if you do other activities with awareness – walking, eating, sleeping, taking your bath. The whole day, whatsoever you are doing, it becomes just an excuse for the inner training of mindfulness. So the activity becomes secondary; awareness through that activity becomes primary. When by the night you drop all activity and you go to sleep, that awareness continues. Even while you are falling asleep the awareness becomes a watcher that, yes, the body is falling asleep. By and by, the body is relaxing. Not that you verbalize, you simply watch. By and by, thoughts are disappearing. You watch the gaps. By and by, the world is very, very distant. You are moving into the basement of your being, the unconscious. If you can fall down asleep with awareness, only then the continuity will be there in the night. That is what Patanjali means, “Meditate on the knowledge that sleep brings.” And much knowledge sleep can bring because it is your treasure-house, your basement of many, many lives. And you have been treasuring many things there. First try to be aware while awaking, while you are in the waking state, and then, by itself, the awareness becomes so powerful that it doesn’t matter what activity you are doing – really walking, or walking in a dream makes no difference. And when for the first time you will fall asleep with awareness, you will see how gears change. You will even feel the click that the wakefulness disappears, mind is off, another realm starts. The gears of the being have changed. And between these two gears there is a small gap of neutral gear. Because whenever the gear changes, it has to pass from the neutral passage. By and by, you will become aware not only of the change of gear, but the gap between the two, and in that gap you will have your first glimpse of the superconscious. When the conscious mind changes into unconscious, just for a very minute part of a moment, you will be able to see the superconscious. But that is a later chapter in the story; I mention just by the way. First, you will become conscious of the unconscious, and that will bring tremendous change in your life. Osho, Yoga: The Alpha and the Omega Vol. 3, Ch 1 (excerpt)

Everybody can't start with strong determination sitting , some people need catharsis before they can sit silently.

@Ilya You can go into meditation just by sitting, but then be just sitting; do not do anything else. If you can be just sitting, it becomes meditation. Be completely in the sitting; nonmovement should be your only movement. In fact, the word Zen comes from the word zazen, which means, just sitting, doing nothing. If you can just sit, doing nothing with your body and nothing with your mind, it becomes meditation; but it is difficult. You can sit very easily when you are doing something else but the moment you are just sitting and doing nothing, it becomes a problem. Every fiber of the body begins to move inside; every vein, every muscle, begins to move. You will begin to feel a subtle trembling; you will be aware of many points in the body of which you have never been aware before. And the more you try to just sit, the more movement you will feel inside you. So sitting can be used only if you have done other things first. You can just walk, that is easier. You can just dance, that is even easier. And after you have been doing other things that are easier, then you can sit. Sitting in a buddha posture is the last thing to do really; it should never be done in the beginning. Only after you have begun to feel identified totally with movement can you begin to feel totally identified with nonmovement. So I never tell people to begin with just sitting. Begin from where beginning is easy, otherwise you will begin to feel many things unnecessarily ¯ things that are not there. If you begin with sitting, you will feel much disturbance inside. The more you try to just sit, the more disturbance will be felt; you will become aware only of your insane mind and nothing else. It will create depression, you will feel frustrated. You will not feel blissful; rather, you will begin to feel that you are insane. And sometimes you may really go insane. If you make a sincere effort to 'just sit,' you may really go insane. Only because people do not really try sincerely does insanity not happen more often. With a sitting posture you begin to know so much madness inside you that if you are sincere and continue it, you may really go insane. It has happened before, so many times; so I never suggest anything that can create frustration, depression, sadness ¯ anything that will allow you to be too aware of your insanity. You may not be ready to be aware of all the insanity that is inside you; you must be allowed to get to know certain things gradually. Knowledge is not always good; it must unfold itself slowly as your capacity to absorb it grows. I begin with your insanity, not with a sitting posture; I allow your insanity. If you dance madly, the opposite happens within you. With a mad dance, you begin to be aware of a silent point within you; with sitting silently, you begin to be aware of madness. The opposite is always the point of awareness. With your dancing madly, chaotically, with crying, with chaotic breathing, I allow your madness. Then you begin to be aware of a subtle point, a deep point inside you that is silent and still, in contrast to the madness on the periphery. You will feel very blissful; at your center there is an inner silence. But if you are just sitting, then the inner one is the mad one; you are silent on the outside, but inside you are mad. If you begin with something active ¯ something positive, alive, moving ¯ it will be better; then you will begin to feel an inner stillness growing. The more it grows, the more it will be possible for you to use a sitting posture or a lying posture ¯ the more silent meditation will be possible. But by then things will be different, totally different. A meditation technique that begins with movement, action, helps you in other ways, also. It becomes a catharsis. When you are just sitting, you are frustrated; your mind wants to move and you are just sitting. Every muscle turns, every nerve turns. You are trying to force something upon yourself that is not natural for you; then you have divided yourself into the one who is forcing and the one who is being forced. And really, the part that is being forced and suppressed is the more authentic part; it is a more major part of your mind than the part that is suppressing, and the major part is bound to win. That which you are suppressing is really to be thrown, not suppressed. It has become an accumulation within you because you have been constantly suppressing it. The whole upbringing, the civilization, the education, is suppressive. You have been suppressing much that could have been thrown very easily with a different education, with a more conscious education, with a more aware parenthood. With a better awareness of the inner mechanism of the mind, the culture could have allowed you to throw many things. For example, when a child is angry we tell him, 'Do not be angry.' He begins to suppress anger. By and by, what was a momentary happening becomes permanent. Now he will not act angry, but he will remain angry. We have accumulated so much anger from what were just momentary things; no one can be angry continuously unless anger has been suppressed. Anger is a momentary thing that comes and goes: if it is expressed, then you are no longer angry. So with me, I would allow the child to be angry more authentically. Be angry, but be deep in it; do not suppress it. Of course, there will be problems. If we say, 'Be angry,' then you are going to be angry with someone. But a child can be molded; he can be given a pillow and told, 'Be angry with the pillow. Be violent with the pillow.' From the very beginning, a child can be brought up in a way in which the anger is just deviated. Some object can be given to him: he can go on throwing the object until his anger goes. Within minutes, within seconds, he will have dissipated his anger and there will be no accumulation of it. You have accumulated anger, sex, violence, greed, everything! Now this accumulation is a madness within you. It is there, inside you. If you begin with any suppressive meditation ¯ for example, with just sitting ¯ you are suppressing all of this, you are not allowing it to be released. So I begin with a catharsis. First, let the suppressions be thrown into the air; and when you can throw your anger into the air, you have become mature. If I cannot be loving alone, if I can be loving only with someone I love, then, really, I am not mature yet. Then I am depending on someone even to be loving; someone must be there, then I can be loving. Then that loving can only be a very superficial thing; it is not my nature. If I am alone in the room I am not loving at all, so the loving quality has not gone deep; it has not become a part of my being. You become more and more mature when you are less and less dependent. If you can be angry alone, you are more mature. You do not need any object to be angry. So I make a catharsis in the beginning a must. You must throw everything into the sky, into the open space, without being conscious of any object. Be angry without the person with whom you would like to be angry. Weep without finding any cause; laugh, just laugh, without anything to laugh at. Then you can just throw the whole accumulated thing ¯ you can just throw it. And once you know the way, you are unburdened of the whole past. Within moments you can be unburdened of the whole life ¯ of lives even. If you are ready to throw everything, if you can allow your madness to come out, within moments there is a deep cleansing. Now you are cleansed: fresh, innocent ¯ you are a child again. Now, in your innocence, sitting meditation can be done ¯ just sitting, or just lying or anything ¯ because now there is no mad one inside to disturb the sitting. Cleansing must be the first thing ¯ a catharsis ¯ otherwise, with breathing exercises, with just sitting, with practicing asanas, yogic postures, you are just suppressing something. And a very strange thing happens: when you have allowed everything to be thrown out, sitting will just happen, asanas will just happen ¯ it will be spontaneous. You may not have known anything about yoga asanas but you begin to do them. Now these postures are authentic, real. They bring much transformation inside your body because now the body itself is doing them, you are not forcing them. For example, when someone has thrown many things out, he may begin to try to stand on his head. He may have never learned to do shirshasan, the headstand, but now his whole body is trying to do it. This is a very inner thing now; it comes from his inner body wisdom, not from his mind's intellectual, cerebral information. If his body insists, 'Go and stand on your head!' and he allows it, he will feel very refreshed, very changed by it. You may do any posture, but I allow these postures only when they come by themselves. Someone can sit down and be silent in siddhasan or in any other posture, but this siddhasan is something quite different; the quality differs. He is trying to be silent in sitting ¯ but this is a happening, there is no suppression, there is no effort; it is just how your body feels. Your total being feels to sit. In this sitting there is no divided mind, no suppression. This sitting becomes a flowering. You must have seen statues of Buddha sitting on a flower, a lotus flower. The lotus is just symbolic; it is symbolic of what is happening inside Buddha. When 'just sitting' happens from the inside, you feel just like the opening of a flower. Nothing is being suppressed from the outside; rather, there is a growth, an opening from the inside; something inside opens and flowers. You can imitate Buddha's posture, but you cannot imitate the flower. You can sit completely buddhalike ¯ even more buddhalike than Buddha ¯ but the inside flowering will not be there. It cannot be imitated. You can use tricks. You can use breathing rhythms that can force you to be still, to suppress your mind. Breath can be used very suppressively because with every rhythm of breath a particular mood arises in your mind. Not that other moods disappear; they just go into hiding. You can force anything on yourself. If you want to be angry, just breathe the rhythm that happens in anger. Actors do it, when they want to express anger they change their breathing rhythm; the breathing rhythm must become the same as when there is anger. By making the rhythm fast they begin to feel anger, the anger part of the mind comes up. So breathing rhythm can be used to suppress the mind, to suppress anything in the mind. But it is not good, it is not a flowering. The other way is better; when your mind changes and then, as a consequence, your breath changes; the change comes first from the mind. So I use breathing rhythm as a sign. A person who remains at ease with himself constantly remains in the same breathing rhythm; it never changes because of the mind. It will change because of the body ¯ if you are running it will change ¯ but it never changes because of the mind. So tantra has used many, many breathing rhythms as secret keys. They even allow sexual intercourse as a meditation, but they allow it only when your breathing rhythm remains constant in intercourse, otherwise not. If the mind is involved, then the breathing rhythm cannot remain the same, and if the breathing rhythm remains the same, the mind is not involved at all. If the mind is not involved even in such a deep biological thing as sexual intercourse, then the mind will not be involved in anything else. But you can force. You can sit and force a particular rhythm on your body, you can create a fallacious buddhalike posture, but you will just be dead. You will become dull, stupid. It has happened to so many monks, so many sadhus; they just become stupid. Their eyes have no light of intelligence; their faces are just idiotic, with no inner light, no inner flame. Because they are so afraid of any inner movement, they have suppressed everything ¯ including intelligence. Intelligence is a movement, one of the most subtle movements, so if all inner movement is suppressed, intelligence will be affected. Awareness is not a static thing. Awareness, too, is movement ¯ a dynamic flow. So if you start from the outside, if you force yourself to sit like a statue, you are killing much. First be concerned with catharsis, with cleaning out your mind, throwing everything out, so that you become empty and vacant ¯ just a passage for something from the beyond to enter. Then sitting becomes helpful, silence becomes helpful, but not before. To me, silence in itself is not something worthwhile. You can create a silence that is a dead silence. Silence must be alive, dynamic. If you 'create' silence, you will become more stupid, more dull, more dead; but this is easier in a way, and so many people are doing it now. The whole culture is so suppressive that it is easier to suppress yourself still more. Then you do not have to take any risks, then you do not have to take a jump. People come to me and say, 'Tell us a meditation technique that we can practice silently.' Why this fear? Everyone has a madhouse inside and still they say, 'Tell us a technique that we can do silently.' With a silent technique you can only become more and more mad ¯ silently ¯ and nothing else. The doors of your madhouse must be opened! Don't be afraid of what others will say. A person who is concerned about what others think can never go inward. He will be too busy worrying about what others are saying, what they are thinking. If you just sit silently, closing your eyes, everything will be okay; your wife or your husband will say that you have become a very good person. Everyone wants you to be dead; even mothers want their children to be dead ¯ obedient, silent. The whole society wants you to be dead. So-called good men are really dead men. So don't be concerned with what others think, don't be concerned about the image that others may have of you. Begin with catharsis and then something good can flower within you. It will have a different quality, a different beauty, altogether different; it will be authentic. When silence comes to you, when it descends on you, it is not a false thing. You have not been cultivating it; it comes to you; it happens to you. You begin to feel it growing inside you just like a mother begins to feel a child growing. A deep silence is growing inside you; you become pregnant with it. Only then is there transformation; otherwise it is just self-deception. And one can deceive oneself for lives and lives ¯ the capacity to do so is infinite. Osho, Meditation: The Art of Ecstasy , Talk #5

@The White Belt Laughter brings some energy from your inner source to your surface. Energy starts flowing, follows laughter like a shadow. Have you watched it? When you really laugh, for those few moments you are in a deep meditative state. Thinking stops. It is impossible to laugh and think together. They are diametrically opposite: either you can laugh or you can think. If you really laugh, thinking stops. If you are still thinking, laughter will be just so-so, it will be just so-so, lagging behind. It will be a crippled laughter. When you really laugh, suddenly mind disappears. And the whole Zen methodology is how to get into no-mind -- laughter is one of the beautiful doors to get to it. As far as I know, dancing and laughter are the best, natural, easily approachable doors. If you really dance, thinking stops. You go on and on, you whirl and whirl, and you become a whirlpool -- all boundaries, all divisions are lost. You don't even know where your body ends and where the existence begins. You melt into existence and the existence melts into you; there is an overlapping of boundaries. And if you are really dancing -- not managing it but allowing it to manage you, allowing it to possess you -- if you are possessed by dance, thinking stops. The same happens with laughter. If you are possessed by laughter, thinking stops. And if you know a few moments of no-mind, those glimpses will promise you many more rewards that are going to come. You just have to become more and more of the sort, of the quality, of no-mind. More and more, thinking has to be dropped. Laughter can be a beautiful introduction to a non-thinking state. ~Osho

Every relationship is only an arrow towards the ultimate relationship; it is a milestone, it is not a goal. Every love affair is just an indication of a bigger love affair ahead -- just a little taste, but that little taste is not going to quench your thirst or satisfy your hunger. On the contrary, that little taste will make you more thirsty, will make you more hungry. That's what happens in every relationship. Rather than giving you contentment, it gives you a tremendous discontentment. Each relationship fails in this world -- and it is good that it fails; it would have been a curse if it was not so. It is a blessing that it fails. The Book Of Wisdom ~ Osho LOVE IS NOT A RELATIONSHIP. Love relates, but it is not a relationship. A relationship is something finished. A relationship is a noun; the full stop has come, the honeymoon is over. Now there is no joy, no enthusiasm, now all is finished. You can carry it on, just to keep your promises. You can carry it on because it is comfortable, convenient, cozy. You can carry it on because there is nothing else to do. You can carry it on because if you disrupt it, it is going to create much trouble for you… Relationship means something complete, finished, closed. Love is never a relationship; love is relating. It is always a river, flowing, unending. Love knows no full stop; the honeymoon begins but never ends. It is not like a novel that starts at a certain point and ends at a certain point. It is an ongoing phenomenon. Lovers end, love continues– it is a continuum. It is a verb, not a noun. And why do we reduce the beauty of relating to relationship? Why are we in such a hurry? Because to relate is insecure, and relationship is a security. Relationship has a certainty; relating is just a meeting of two strangers, maybe just an overnight stay and in the morning we say goodbye. Who knows what is going to happen tomorrow? And we are so afraid that we want to make it certain, we want to make it predictable. We would like tomorrow to be according to our ideas; we don't allow it freedom to have its own say. So we immediately reduce every verb to a noun. You are in love with a woman or a man and immediately you start thinking of getting married. Make it a legal contract. Why? How does the law come into love? The law comes into love because love is not there. It is only a fantasy, and you know the fantasy will disappear. Before it disappears settle down, before it disappears do something so it becomes impossible to separate. In a better world, with more meditative people, with a little more enlightenment spread over the earth, people will love, love immensely, but their love will remain a relating not a relationship. And I am not saying that their love will be only momentary. There is every possibility their love may go deeper than your love, may have a higher quality of intimacy, may have something more of poetry and more of godliness in it. And there is every possibility their love may last longer than your so-called relationship ever lasts. But it will not be guaranteed by the law, by the court, by the policeman. The guarantee will be inner. It will be a commitment from the heart, it will be a silent communion. If you enjoy being with somebody, you would like to enjoy it more and more. If you enjoy the intimacy, you would like to explore the intimacy more and more. And there are a few flowers of love which bloom only after long intimacies. There are seasonal flowers too; within six weeks they are there, in the sun, but within six weeks again they are gone forever. There are flowers that take years to come, and there are flowers that take many years to come. The longer it takes, the deeper it goes. But it has to be a commitment from one heart to another heart. It has not even to be verbalized, because to verbalize it is to profane it. It has to be a silent commitment; eye to eye, heart to heart, being to being. It has to be understood, not said. Forget relationships and learn how to relate. Once you are in a relationship you start taking each other for granted– that's what destroys all love affairs. The woman thinks she knows the man, the man thinks he knows the woman. Nobody knows either! It is impossible to know the other, the other remains a mystery. And to take the other for granted is insulting, disrespectful. To think that you know your wife is very, very ungrateful. How can you know the woman? How can you know the man? They are processes, they are not things. The woman that you knew yesterday is not there today. So much water has gone down the Ganges; she is somebody else, totally different. Relate again, start again, don't take it for granted. And the man that you slept with last night, look at his face again in the morning. He is no more the same person, so much has changed. So much, incalculably much has changed. That is the difference between a thing and a person. The furniture in the room is the same, but the man and the woman, they are no more the same. Explore again, start again. That's what I mean by relating. Relating means you are always starting, you are continuously trying to become acquainted. Again and again, you are introducing yourself to each other. You are trying to see the many facets of the other's personality. You are trying to penetrate deeper and deeper into his realm of inner feelings, into the deep recesses of his being. You are trying to unravel a mystery which cannot be unraveled. That is the joy of love: the exploration of consciousness. And if you relate, and don't reduce it to a relationship, then the other will become a mirror to you. Exploring him, unawares you will be exploring yourself too. Getting deeper into the other, knowing his feelings, his thoughts, his deeper stirrings, you will be knowing your own deeper stirrings too. Lovers become mirrors to each other, and then love becomes a meditation. Relationship is ugly, relating is beautiful. Hence I say relate. By saying relate, I mean remain continuously on a honeymoon. Go on searching and seeking each other, finding new ways of loving each other, finding new ways of being with each other. And each person is such an infinite mystery, inexhaustible, unfathomable, that it is not possible that you can ever say, "I have known her," or, "I have known him." At the most you can say, "I have tried my best, but the mystery remains a mystery." In fact the more you know, the more mysterious the other becomes. Then love is a constant adventure. Love, Freedom, and Aloneness: A New Vision of Relating~Osho

@Ilya Relationship is a structure, and love is unstructured. So love relates, certainly, but never becomes a relationship. Love is a moment-to-moment process. Remember it. Love is a state of your being, not a relationship. There are loving people and there are unloving people. Unloving people pretend to be loving through the relationship. Loving people need not have any relationship – love is enough. “Be a loving person rather than in a love relationship – because relationships happen one day and disappear another day. They are flowers; in the morning they bloom, by the evening they are gone. “You be a loving person. “But people find it very difficult to be a loving person, so they create a relationship – and befool that way that ‘Now I am a loving person because I am in a relationship.’ And the relationship may be just one of monopoly, possessiveness, exclusiveness. “Relationship may be just out of fear, may not have anything to do with love. Relationship may be just a kind of security – financial or something else. The relationship is needed only because love is not there. Relationship is a substitute. “Become alert! Relationship destroys love, destroys the very possibility of its birth.” Osho, Walk Without Feet, Fly Without Wings and Think Without Mind, Talk #8

@Sukhpaal Sympathy has been looked upon as a very valuable attribute. It means you become unhappy and show your sorrow on seeing some one else unhappy. It also means ‘to experience’, that is to experience along with another. But the person who experiences unhappiness when the other is unhappy does never experience happiness when the other is happy. You show your feelings of sorrow and unhappiness if anybody’s house catches fire, but you do not show happiness if some one else builds a big building. It is very important to understand this matter. What does this mean? This means sympathy is a kind of deception. That sympathy is genuine when you experience unhappiness in the miseries of others and experience joy and happiness in the happiness of others. But we are able to experience or show unhappiness in another’s unhappiness, though many a time we are unable to experience happiness in another’s happiness. That is why, it will not be correct to say we are able to show sorrow when another is unhappy’. If we are able to be happy in the happiness of others, then and then only, would it be proper to show our sorrow in their unhappiness. On the contrary, we derive some pleasure in the unhappiness of others. We take some pleasure in another’s difficulties. We become fully delighted in others’ miseries. So when you go to show your sorrow in others’ miseries, try to examine within you whether you derive some pleasure or not at that time. In such a situation. one interesting thing is that you feel you are the person showing sympathy and the other is in a position to receive it. When that another person comes into the position of receiving sympathy he becomes a beggar and you become the donor effortlessly. When That person comes into the state of receiving your sympathy, you come into a patronising position and he becomes an humble or low person. And if you check up within your heart, you will find the presence of a kind of pleasure in showing your sorrow for his condition. You are sure to get it. And if you don’t get it, you will be the person who can be completely happy in another’s happiness. We become jealous of another’s happiness, we are resentful. So, the other aspect of this matter tells us that we are unable to be unhappy in another’s unhappiness, but we have been naming it ‘sympathy’. I have been talking of this Kind of feeling which is generally known as sympathy. So I thought it proper to select another word empathy. ‘Sympathy’ is a false thing, it is deception And if we understand fully that if the sympathy of someone is genuine, that is, he experiences unhappiness in another’s unhappiness and experiences happiness in another’s happiness, even then it remains as violence, it cannot be nonviolence because as long as there is another, it cannot fulfil the conditions of nonviolence. Nonviolence is an experience of non-duality. It is the experience that apart from the other there is also I. It will certainly be violence if your experience of feeling unhappy on seeing another unhappy is false. And even if the feeling be true, I remain I and the other remains the other. The bridge between the two is not broken and there is no possibility of nonviolence. To know the other as the other is also violence. Why? Because I am living in ignorance as long as I consider the other as the other. In fact the other is not the other. Empathy does not mean knowing that the other is becoming unhappy but it means I myself have become miserable. It is not knowing that the other has become happy, but it means I myself have become happy. It is not like this, that the moon is shining in the sky; but it is I too have been shining. It is not that the sun is rising but that I have risen. It is not that flowers have blossomed but it is I who have blossomed. Empathy means nonduality. Empathy means oneness. Nonviolence is oneness. So, there are three states: one is false sympathy, which is violence, pure and simple; two, genuine sympathy which is a very subtle form of violence, and three, empathy which is nonviolence. It may be violence or a subtle form of violence; it may be genuine sympathy or false sympathy — all these are happenings at the mental level. Empathy is a spiritual happening. Source: Osho Book “The Perennial Path: The Art of Living”

Our mind is just a small window opening towards the vast universe, but when you look always from the window, the frame of the window frames the sky outside -- although there is no frame on the sky, it is frameless. But to your perception the frame of the window becomes the frame of existence. It is something like... once in a while it happens to people who use glasses that they have their glasses on their nose and they are looking for them. And they have even forgotten that they cannot see without the glasses, so if they are looking and seeing, it is an absolute certainty that the glasses are in place. But if you have been using glasses for years, slowly, slowly they become part of you, they become your eyes. You don't think of them as separate from you. But each pair of glasses can give its own color to the things it sees. You are the seer behind -- the glasses cannot see themselves. Things outside don't have the color that the glass is imposing upon them, but you have become so identified with the glasses. I used to live with a man -- he was a very nice man -- who had glasses from his very childhood, and now they had become thicker and thicker. He was so accustomed to them that he would go to sleep with his glasses on. When one day I saw him sleeping with the glasses on, I woke him and said, "This is too much! Do you need these glasses for dreams? You can see dreams without glasses." He became aware that he had completely forgotten that those glasses were separate from him. For fifty years continuously they have been there, and he cannot see without them, so even to go to his bed he has to use them, and slowly, slowly, he started sleeping with his glasses on. His whole world depends on his glasses: if they are green, everything will look green; if they are blue, everything will look blue; and he will believe that what he is seeing cannot be wrong. Man's mind also is only an instrument. The glasses are outside the skull -- the mind is inside the skull, so you cannot turn it off every day. And you are so close to it within, that the very closeness has become the identification, so that whatever the mind sees is thought to be the reality. But mind cannot see the reality; mind can see only its own prejudices. It can see its own projections displayed on the screen of the world. You don't see the world as it is. You see it as your mind forces you to see it. And this you can see all over the world -- different people are conditioned in different ways, and the mind is nothing but conditioning. They see things according to their conditioning -- and that conditioning is a certain color. We make distinctions: We make somebody superior, somebody inferior; man is more powerful, woman is less powerful; somebody is more intelligent, somebody is less. Races have been claiming they are the chosen people of God. Every religion is claiming that their book is written by God himself. All these things, layer upon layer, make your mind; and unless you are able to put the whole mind aside and see the world directly, immediately, with your consciousness, you will never be able to see the truth. Mind is polluted by every society for its own interests, given ideas which have no correspondence with reality, but help a certain society to feel egoistic, superior. And you cling to the mind because that mind gives superiority to you too. In this world the greatest courage is to put the mind aside. The bravest man is one who can see the world without the barrier of the mind, just as it is. It is tremendously different, utterly beautiful. There is nobody who is inferior and there is nobody who is superior; there are no distinctions. The finding of the real will release you from many stupidities, many superstitions. It will clean your heart of all kinds of rubbish that generations have poured into you. Diseases go on from generation to generation; you inherit the whole past with all its stupid ideas. Otherwise, there would be no distinction, there is no comparison. And once you are free from making comparisons and distinctions, you are light, your whole existence is light. You lose all heaviness. You become so light that you can open your wings and fly. Osho ~ The Transmission of the Lamp

Why is it so difficult? Because the more you possess, the less you can love. And love is the door. Or, the less you can love, the more you start possessing things. Things become a substitute. People who can't love will always become misers: possessive, accumulators of things. People who accumulate things can't love, and those who can't love - how can they enter into the kingdom of God? Not that Jesus is condemning riches. He is condemning possessiveness. The question is not of riches; the question is of possessiveness. Riches are not blocking the way. Possessiveness is blocking the way. Everybody is a little rich, more or less. Everybody has something, everybody has accumulated something. Nobody is so poor that he has nothing. And nobody is so rich that he has everything. Even the poorest has his own clinging, and the richest yet has his own ambitions. Even a beggar is rich because he has something which he clings to. It may be just a begging-bowl, but it doesn't matter whether it's a kingdom or a begging bowl. The question is not of the objects you possess; the question is whether you are possessive. You can have a kingdom non-possessively, and you can be a beggar and very possessive. So when Jesus says that a rich man cannot enter into the kingdom of God, he's talking about the man who is possessive, who is miserly, the man who is closed and cannot share, the man who cannot participate in life - who remains afraid and becomes an island unto himself, who separates himself from the whole and becomes a closed thing, who remains in a cocoon. This man is what Jesus means by a rich man. Osho ~ Come Follow To You, Vol 2

It depends. There are as many loves as there are people. Love is a hierarchy, from the lowest rung to the highest, from sex to super-consciousness. There are many, many layers, many planes of love. It all depends on you. If you are existing on the lowest rung, you will have a totally different idea of love than the person who is existing on the highest rung. Adolf Hitler will have one idea of love, Gautam Buddha another; and they will be diametrically opposite, because they are at two extremes. At the lowest, love is a kind of politics, power politics. Wherever love is contaminated by the idea of domination, it is politics. Whether you call it politics or not is not the question, it is political. And millions of people never know anything about love except this politics – the politics that exists between husbands and wives, boyfriends and girlfriends. It is politics, the whole thing is political: you want to dominate the other, you enjoy domination. And love is nothing but politics sugar-coated, a bitter pill sugar-coated. You talk about love but the deep desire is to exploit the other. And I am not saying that you are doing it deliberately or consciously – you are not that conscious yet. You cannot do it deliberately; it is an unconscious mechanism. Hence so much possessiveness and so much jealousy become a part, an intrinsic part, of your love. That’s why love creates more misery than joy. Ninety-nine percent of it is bitter; there is only that one percent of sugar that you have coated on top of it. And sooner or later that sugar disappears. When you are in the beginning of a love affair, those honeymoon days, you taste something sweet. Soon that sugar wears off, and the realities start appearing in stark nakedness and the whole thing becomes ugly. Millions of people have decided not to love human beings any more. It is better to love a dog, a cat, a parrot; it is better to love a car – because you can dominate them well, and the other never tires to dominate you. It is simple; it is not as complex as it is going to be with human beings. People are falling in love with horses, dogs, animals, machines, things. Why? Because to be in love with human beings has become an utter hell, a continuous conflict – nagging, always at each other’s throats. This is the lowest form of love. Nothing is wrong with it if you can use it as a stepping-stone, if you can use it as a meditation. If you can watch it, if you try to understand it, in that very understanding you will reach another rung, you will start moving upwards. Only at the highest peak, when love is not a relationship any more, when love becomes a state of your being, the lotus opens totally and great perfume is released – but only at the highest peak. At the lowest, love is just a political relationship. At the highest, love is a religious state of consciousness. I love you too. Buddha loves, Jesus loves, but their love demands nothing in return. Their love is given for the sheer joy of giving it; it is not a bargain. Hence the radiant beauty of it, hence the transcendental beauty of it. It surpasses all the joys that you have known. When I talk about love, I am talking about love as a state. It is unaddressed: you don’t love this person or that person, you simply love. You are love. Rather than saying that you love somebody, it will be better to say you are love. So whosoever is capable of partaking, can partake. For whosoever is capable of drinking out of your infinite sources of being, you are available – you are available unconditionally. That is possible only if love becomes more and more meditative. Medicine and meditation come from the same root. Love as you know it is a kind of disease: it needs the medicine of meditation. If it passes through meditation, it is purified. And the more purified it is, the more ecstatic. Osho, Unio Mystica, Vol. 2, Talk #4

@Mert At the time of death the gross body dies. The body which is made of earth and water, the body which consists of flesh, bones and marrow, drops, dies. Subsequently, the body comprised of subtle thoughts, subtle feelings, subtle vibrations, subtle filaments, remains. This body, formed of all these subtle things, along with the soul, once again proceeds on a journey, and again enters a gross body for a new birth. When a new soul enters the mother's womb, it means this subtle body enters. In the event of death only the gross body disintegrates, not the subtle body. But with the occurrence of the ultimate death, what we call moksha, the subtle body disintegrates along with the gross body as well. Then there is no more birth for the soul. Then the soul becomes one with the whole. This happens only once. It is like a drop merging into the ocean. Three things have to be understood. First, there is the element of the soul. When the two types of bodies -- the gross and the subtle -- come in contact with this element of the soul, both become active. We are familiar with the gross, the physical body; a yogi is familiar with the subtle body, and those who go beyond yoga are familiar with the soul. Ordinary eyes are able to see the gross body. The yogic eye is able to see the subtle body. But that which is beyond yoga, that which exists beyond the subtle body, is experienced only in samadhi. One who goes beyond meditation attains samadhi, and it is in the state of samadhi that one experiences the divine. The ordinary man has the experience of the physical body, the ordinary yogi has the experience of the subtle body, the enlightened yogi has the experience of the divine. God is one, but there are countless subtle bodies and there are countless gross bodies. The subtle body is the causal body; it is this body that takes on the new physical body. You see many light bulbs around here. The electricity is one, that energy is one, but it is manifesting through different bulbs. The bulbs have different bodies, but their soul is one. Similarly, the consciousness manifesting through us is one, but in the manifestation of this consciousness, two vehicles are applied. One is the subtle vehicle, the subtle body; the other is the gross vehicle, the gross body. Our experience is limited to the gross, to the physical body. This restricted experience is the cause of all human misery and ignorance. But there are people who, even after going beyond the physical body, may stop at the subtle body. They will say, "There are an infinite number of souls." But those who go beyond even the subtle body will say, "God is one, the soul is one, Brahman is one." When I referred to the entering of the soul, I meant that soul which is still associated with the subtle body. It means the subtle body the soul is enveloped in has not disintegrated yet. That's why we say that the soul which attains to the ultimate freedom steps out of the cycle of birth and death. There is indeed no birth and death for the soul -- it was never born, nor will it ever die. The cycle of birth and death stops with the end of the subtle body, because it is the subtle body that causes a new birth. The subtle body is an integrated seed consisting of our thoughts, desires, lusts, longings, experiences, knowledge. This body is instrumental in taking us on our continuing journey. However, one whose thoughts are all annihilated, whose passions have all vanished, whose desires have all disappeared, who has no desire left within him, there is no place for him to go, there is no reason left for him to go anywhere. Then there is no reason for him to take birth again. Osho~And Now, And Here

@Arkandeus You can't transform others if they are not willing, not even a Buddha can transform anybody against his will. At the most you can transform yourself, that too will be a miracle, it is greatest contribution you can do for this existence. Then your presence will be a catalyst for many others.

@Toby I think on the path of Islam one can be both more aggressive and self-actualized.

@Loreena Weight training if done in a proper way can improve your concentration.