"who am I?"

You are asking, "who am I?" and
you are not going to get an answer,
because the one who will get the answer is false.
You may have an idea, a concept, andyou will think you have found yourself,
but it is only a concept.
You can never see your Self.

~Nisargadatta Maharaj

An extract from ‘For the Love of Everything.’ by Lisa Cairns

I didn’t purposely choose to become a spiritual seeker, in a way I had to, otherwise I was more than likely going to die young from the bulimia. But that wasn’t the real spur, actually the question WHY? was what got it going, why THIS? I was still in my teens and basically I HAD to find answers, there was no way this bundle of energy could have settled with marrying and children, or even doing the rat race. I had to know WHY.

For ten years it felt like I was stripped of everything that I thought I knew. It felt like I was constantly sitting on the edge of the diving board. I can’t really tell you how or why it happened, it just happened like that. At points it was very physically painful. Everything was being lost and everything was questioned and at points it was very exciting. There was reading of books, listening to speakers, practicing weird practices and living with bodies that were mostly empty of self. There were drugs, sex, booze, food, shitting and life, just life, which was in a constant momentum of change.

I never knew the way. There was always doubt. I never thought that this was the way to freedom. It happened without me knowing it was happening.

Then one day, after many experiences and awakenings, everything changed. It didn’t suddenly make sense, it didn’t suddenly click and there was an understanding.

There was just LOVE. Everywhere, the boundless intimacy of everything but not for Lisa …… it was everything.

One day I was inside the body, relating to the world through time and “me,” then one day that was gone and there was everything. The Aliveness was no longer Lisa’s and bound inside a body. It didn’t belong to a story in time, or a description in words, or a body moving through the world. It was every~thing and no~thing and completely ‘What the Hell!’

It wasn’t knowable.

And this isn’t some final state. In this weird reality where this world is seemingly experiencing through a body, the body is changing and developing, and change and growth and realizations still carry on. I don’t see myself as liberated or un-liberated, there or not there, finished or not finished. I don’t know where I am. I would need to know YOU in order to judge myself and I don’t ;).

So now there is talking and writing about this, but there is no idea of a path or a way to this. All of it seems like a dream now, me, and my life and the way through time, a dream to nowhere.

Talking and listening is happening, but what is spoken of, or written about, is not known by a someone. It can’t even be known that Lisa lost everything. What a cosmic joke.

And then, we laugh. ~

- See more at: http://lisacairns.com/the-story

OSHO - THIS VERY BODY, THE BUDDHA: YES, YOU.

“If everything is okay [with your body] you remain completely unaware of it and, really, that is the moment when contact can be made – when everything is okay – because when something goes wrong then that contact is made with illness, with something that has gone wrong and the wellbeing is no longer there. You have a head right now; then the headache comes and you make contact.

“But we have almost lost that capacity. Try to make contact with your body when everything is good.

“Just lie down on the grass, close the eyes and feel the sensation that is going on within, the wellbeing that is bubbling inside. Lie down in a river. The water is touching the body and every cell is being cooled. Feel inside how that coolness enters, cell by cell, and goes deep into the body. The body is a great phenomenon, one of the miracles of nature.

“Sit in the sun. Let the sunrays penetrate the body. Feel the warmth as it moves within, as it goes deeper, as it touches your blood cells and reaches to the very bones. Sun is life, its very source. So with closed eyes just feel what is happening. Remain alert, watch and enjoy.

“By and by you will become aware of a very subtle harmony, a very beautiful music continuously going on inside. Then you have the contact with the body; otherwise you carry a dead body.

“Your body can be used as a mechanism; then you need not be very sensitive about it. The body goes on saying many things you never hear because you don’t have any contact. So try to be more and more sensitive about your body. Listen to it; it goes on saying many things, and you are so head-oriented you never listen to it.

“Whenever there is a conflict between your mind and body, your body is almost always going to be right more than your mind, because the body is natural, your mind is societal. The body belongs to this vast nature, and your mind belongs to your society, your particular society, age and time. The body has deep roots in existence and the mind is just wavering on the surface. But you always listen to the mind, you never listen to the body. Because of this long habit contact is lost.

“The whole body vibrates around the center of the heart just as the whole solar system moves around the sun. You became alive when the heart started beating, you will die when the heart stops beating. The heart remains the solar center of your body. Become alert to it. But you can become alert, by and by, only if you become alert to the whole body.”

Osho, Vedanta: Seven Steps to Samadhi, Talk #12

Who Am I? (Nan Yar?) - The Teachings of Bhagavan Sri Ramana Maharshi

Om Namo Bhagavathe Sri Ramanaya

Who Am I? (Nan Yar?)
As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means.

1. Who am I ?
The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive senseorgans, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not.

2. If I am none of these, then who am I?
After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone remains - that I am.

3. What is the nature of Awareness?
The nature of Awareness is existence-consciousness-bliss

4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

5. Will there not be realization of the Self even while the world is there (taken as real)?
There will not be.

6. Why?
The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.

7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.

8. What is the nature of the mind?
What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).

9. What is the path of inquiry for understanding the nature of the mind?
That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought ‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.

10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.

11. What is the means for constantly holding on to the thought ‘Who am I?’
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).

12. Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent. Through meditation on the forms of God and through repetition of mantras, the mind becomes onepointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.

13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil. The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

15. How long should inquiry be practised?
As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.

16. What is the nature of the Self?
What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self.

17. Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.

18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?

19. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.

20. Is it not possible for God and the Guru to effect the release of a soul?
God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama?

21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?
Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.

22. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts. names and forms occur simultaneously.

23. Is it any use reading books for those who long for release?
All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.

24. What is happiness?
Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.

25. What is wisdom-insight (jnana-drsti)?
Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.

26. What is the relation between desirelessness and wisdom?
Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.

27. What is the difference between inquiry and meditation?
Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman, existence-consciousness-bliss.

28. What is release? Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is release.

SRI RAMANARPANAM ASTU

Rebalancing

What is Rebalancing Bodywork?

Rebalancing is a form of body oriented awareness work, which brings people back into harmony with themselves, so they can live their essential unity of body, mind and heart.

It works with a unique synthesis of deep and soft connective tissue manipulation, joint release, energy and breath work, body reading, body awareness training as well as emotions and their expression.

In Rebalancing we use different massage techniques:

Deep tissue manipulation. We are freeing tensions in the muscles, through deep, slow and skillful strokes, which are carried out with great ease.

Joint Release. This is a mobilisation of the joints to remind the body of it's grace in movement. Tensions and toxins which are held in the joints are released in this way.

Breath and Energy Work

Body Awareness 

As the body releases muscular rigidities and relaxes, energy is set free. At the same time old and unconscious emotional and mental attitudes and patterns can come into our awareness. This helps us to a better understanding of ourselves and of our hidden potentials. Hereby we come closer to our innermost core, which enables us to live life more spontaneously and meaningfully.

Scientific Methodology combined with Eastern Meditation

Rebalancing was developed in the late seventies in the Osho Commune in Pune, India. Many therapists from different backgrounds (Rolfing, Neo Reichian Bodywork, Tragering, Alexander Technique, Feldenkrais, etc) were at that time ready for a new holistic approach to bodywork. Under Osho's guidance and personal feedback Rebalancing was born. It was a meeting of Western scientific methodology combined with Eastern meditative practice. The new orientation in this concept was that the therapist and the client both can benefit from a session, when presence, meditation and body awareness are integrated parts. That's why the two aspects of technique and meditation have the same value in Rebalancing.

Treatment Series

The treatment plan usually includes a series of ten to twelve sessions, however, each session is complete in itself. The series of sessions has a powerful synergetic effect that allows the whole body with all it's systems to be included. In this way, it addresses the individual history of the person, their needs and the challenges of their immediate life situation.

Massage

Massage is the oldest and simplest form of healing and perhaps the mother of all Hands-On therapy. Touch is fundamental for our physical and mental well-being and yet the value of this vital form of therapy is often underestimated.
Massage can be defined as a series of non invasives manual techniques (strokes, gliding, rubbing, kneading and pressures) that affect one or more structures (skin, fat tissue, fasciae, joint, muscles, blood and lymphatic vessels, etc...) in order to release pain, reduce swelling, enhance mobility of joints and gliding surface, alleviate emotional and mental tension. Massage has also been successfully as a meditation to alleviate pain and anguish of patients with cancer and is also the core of many methods used for the development of human potential.When used skillfully it is a powerful tool for healing and of vital importance for a preventive health care programme. This Therapy relaxes both body and mind, restoring our energy before we burn out and become prone to stress and disease

Osho on breathing...

TAKE A DEEP BREATH

Questioner : 

I cannot breathe completely. I feel that I’m holding a lot here in my lower belly.

Osho :

Then Rolfing will be good. Through Rolfing breathing will become natural, and then you can continue it.

Breathing is one of the things to be looked after because it is one of the most important things.

If you are not breathing fully, you cannot live fully.

Then almost everywhere you will be withholding something, even in love. In talking even, you will be withholding. You will not communicate completely; something will always remain incomplete.

Once breathing is perfect everything else falls into line. Breathing is life. But people ignore it, they don’t worry about it at all, they don’t pay it any attention.

And every change that is going to happen is going to happen through the change in your breathing.

If for many years you have been breathing wrongly, shallow breathing, then your musculature becomes fixed. Then it is not just a question of your will It is as if somebody has not moved for years: legs have gone dead, the muscles have shrunk, blood flows no more. Suddenly the person decides one day to go for a long walk – it is beautiful, a sunset. But he cannot move; just by thinking it is not going to happen. Now much effort will be needed to bring those dead legs to life again.

The breathing passage has a certain musculature around it, and if you have been breathing wrongly – and almost everybody is – then the musculature has become fixed. Now it will take many years to change it by your own effort, and it will be an unnecessary waste of time. Through deep massage, particularly through Rolfing, those muscles relax and then you can start again. But after Rolfing, once you start breathing well don’t fall into the old habit again. 

Everybody breathes wrongly because the whole society is based on very wrong conditions, notions, attitudes. For example, a small child is weeping and the mother says not to cry. What will the child do? – because crying is coming, and the mother says not to cry. He will start holding his breath because that is the only way to stop it. If you hold your breath everything stops – crying, tears, everything. Then by and by that becomes a fixed thing – don’t be angry, don’t cry, don’t do this, don’t do that.

The child learns that if he breathes shallowly then he remains in control. If he breathes perfectly and totally as every child is born breathing, then he becomes wild. So he cripples himself.

Every child, boy or girl, starts playing with the genital organs because the feeling is pleasant. The child is completely unaware of the social taboos and nonsense, but if the mother or father or somebody sees you playing with your genitals they tell you to stop it immediately. And such condemnation is in their eyes you become shocked, and you become afraid of breathing deeply, because if you breathe deeply it massages your genital organs from within. That becomes troublesome, so you don’t breathe deeply; just shallow breathing so you are cut off from the genital organs.

All societies that are sex-repressive are bound to be shallow-breathing societies. Only primitive people who don’t have any repressive attitude about sex breathe perfectly. Their breathing is beautiful, it is complete and whole. They breathe like animals, they breathe like children.

So many things are involved....

Osho, Above All, Don’t Wobble, Talk #12

 

Meditation

It is important to understand that "meditation" is simply being aware of what is happening both within and around us. So ultimately, this is just a natural part of everything we do, twenty-four hours a day. Learning the "knack" or "watching" what is going on rather than being immersed in it can take awhile. And meditation methods are designed to help you first learn that knack, and then allow the watcher to become strong enough to become part of your everyday life. So the comments below refer to the methods that can help you with this process.

What’s important is that you find what method works best for you, given your particular lifestyle. If you are doing a method that requires you set aside a certain time of your day, try to keep that time only for your meditation. Then it becomes as much a part of your natural rhythm as cleaning your teeth or having your breakfast.

Some methods are designed to be most effective when done at a certain time of the day. For example, Osho Dynamic Meditation is an energy-activating method best first

thing in the morning. Similarly, Osho Kundalini is designed for the end of the day, to shake off accumulated tensions. Osho Nataraj and Osho Nadabrahma can be done at any time.

Where...

Many meditative techniques, such as watching the breath, can be practiced anywhere at any time. For the Osho active methods you need a room where you will be undisturbed and can move freely. For Dynamic meditation, having the option to make as much noise as you want is helpful but not absolutely needed.

What to Wear

You’ll feel more comfortable in loose clothing that does not restrict the flowing of your energy in any way.

Minimizing Disturbances

Make sure you’re not disturbed. It might be valuable to distinguish between noise outside the door, which is only to be watched, and cannot be a disturbance, and say, the phone going, or people coming in the room, which is different. There is a thought form that meditation has to take place in "quiet place" which is not what Osho is saying, which is to watch everything, inside and out.

Posture

You can read about particular postures needed for a specific technique in its individual description. In a sitting method, such as Osho Nadabrahma, or for methods that have a sitting stage, as does Osho Kundalini, you’ll find it easier to be alert and aware if your spine is erect, because then you are assisted by gravitation. You can sit on a chair if that is better for you than sitting on the floor. In any lying-down stage, such as the last stage of Osho Kundalini, if you lie on your back rather than your side, there is less chance of falling asleep!

Over all, what’s important is that you are comfortable, so that the body is relaxed.

Psychological Preparation

It is important that you don't meditate with some goal or desire or any expectation. The whole secret is to allow the process to unfold. Wanting something to happen is the surest way to prevent it happening. Just be content to enjoy the time of meditation in itself, for itself. Results will come, but only if you’re not demanding that they do. Create a climate of receptivity, openness and relaxation.

How To Choose a Method?

Experiment with whatever technique appeals to you. And remember, not all techniques suit everyone; what suits you may not suit your friend. And having practiced a method for some months, you may find you have outgrown it. There is nothing sacrosanct about meditative methods: they are practical means to access a natural, inherent quality. Feel free to playfully experiment with them.

Having selected the method, try it for at least seven days consecutively. And when you are trying it out, give it all you have got. By then either the initial attraction has been confirmed or not. If you feel that this is your method, make a commitment to continue it for a minimum of three months. After three months you can continue with it or choose another.

It is suggested that you start out by trying out one or more of the Osho Active Meditations, if possible Dynamic and Kundalini. Or Kundalini and Nadabrahma if you find Dynamic too active! Then do them regularly for a while.In addition, find any small technique that you can add to your daily life to help remind you to stay aware as much of your day as possible. All the methods are designed scientifically, with each step consciously worked out. To experience the maximum from them, do them as the guidelines indicate, and as whole-heartedly as possible.

Continuity is important. It’s like heating water: up to ninety-nine degrees it is still water and if you stop there it will cool down and you will have to re-heat it. But if you persevere to one hundred degrees, then the water takes a quantum leap and is transformed into vapor.