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Part VI : Osho continues to lead Meditation Camps
Osho continues to lead several meditation camps each year, many
of which are held in the hill resort of Mt Abu in Rajasthan. Osho
introduces new meditation techniques, with music, and shaktipat
experiments. Discourses include commentaries on the Upanishads,
The Seven Portals of Samadhi by Madame Blavatsky, and Light on
the Path by Mabel Collins, as well as instructions for the camp,
and for meditations.
Here, Osho concludes his commentary on Nirvana Upanishad:
We have reviewed the Upanishad and have noted certain statements
in which the sage has warned us not to repeat his words except
to those who are intimate with us. The words should be told only
to those who will not misunderstand. Tell them to one who is ready
to learn and who will not add meanings of his own. He should understand
only that which is told. Tell these words to one who can bow down
at your feet, who seeks not only answers but convictions born
out of action, one who wants to reach the highest stage of spiritual
knowledge.
The sage gives this last advice: that before repeating this
Upanishad, first be sure the person is responsible. And this ends
the Nirvana Upanishad. The Upanishad ends here, but through this
you will not achieve nirvana. Where this Upanishad ends, the journey
to nirvana begins.
I am completing this discourse in the hope that you will begin
your own journey to nirvana, and you will continue to flow toward
it. I have told you so many things during these discourses, trusting
fully that you have come here ready to listen and understand.
If some of you have not come here in the attitude of a disciple,
I shall have to ask the sage to forgive me, because in that case
I have said these things contrary to the warning he gave. If someone
has heard these things from a place of continuing mental objection
or opposition, I would request that he forget that I have spoken
at all.
To whatever I have said, if you have any thought of adding anything
of your own, remember that it will be an injustice—not only
to me, but also to the sage who has written the Upanishad. I have
presumed that all those who have gathered together here are my
intimates, and communication is possible between us. Precisely
for this reason, I have not only given these discourses but I
have also simultaneously taught you how to meditate. Those who
listen to words as an entertainment also might attend discourses,
but they are not eager to meditate; therefore, those who were
interested only in these discussions would have run away, seeing
that they would have to enter into doing the meditation three
times daily, tirelessly and in full sincerity. Meditation has
been set at the end of each discourse so that such people would
escape. I do not concern myself about you when you are just listening
to me, but when I see you go deeply into meditation, then I take
care of you.
Your efforts in meditation have assured me that those to whom
I have told these things have truly deserved to be told. thousd15
I am more more emphatically interested in meditation than in
discussions. These discussions are just to give you a push, to
satisfy you in an intellectual way; just to give you a feeling
that whatsoever you are doing is very intellectual, rational.
It is not.
So whatsoever I have been saying is in a way quite the opposite
of what I have been trying to pull you into. My approach, as far
as these discussions were concerned, was rational, just to satisfy
you—just to give you some toys to play with, so that you
can be persuaded into something else. That something else is not
rational; that is irrational.
Someone came to me and said…he is new here, he has come
just two days ago, and he is not acquainted with the Eastern mind
at all; he is from the West. So he came to me and said, "I
am bewildered, because whatsoever you are saying, and whatsoever
is being done in meditation…there seems to be no connection
at all."
I said to him, "Of course there is no connection; but still
there is. But it is very indirect." I try to pacify your
mind just to help you take a jump out of it. I go on rationalizing
things, talking logically, arguing about, only in order that your
argumentative mind is just exhausted, and you can take a jump
out of all the nonsense that is called rationality.
So our meditation has been just a jump into irrational existence.
And existence is irrational—it is mystic, it is a mystery.
So please don't cling to what I have said to you; rather, cling
to whatsoever I have persuaded you to do. Do it, and someday you
will realize that whatsoever I have said is meaningful. But if
you go on clinging to what I have said, it may give you knowledge,
it may make you more knowledgeable, but you will not attain to
knowing. And even whatsoever I have said may become a hindrance.
I don't know. I may have helped you to create a hindrance—I
don't know. It depends on you.
Now our last meditation. Because it is going to be the last, do
not withhold yourself at all. Just be in it as totally as possible.
thou17
In January 1972, for the first time, Osho leads a Meditation
Camp in English as well as Hindi. After July 1973 the camps are
alternately all English or Hindi. Osho continues this pattern
until 1981, after which his discourses are in English.
When I am speaking in Hindi—many people do not understand
Hindi but they can also utilize this occasion. Those who do not
understand Hindi should close their eyes and listen just to the
sound. They should sit in silence as if in meditation. And many
times the truth that one does not understand through the words
one comes to understand merely by listening to the sound.
When I am speaking in English, friends who do not understand
English should not think that this is of no use to them. They
should close their eyes and meditate on the sound of my words
without attempting to understand the language. There is no need
to try to understand a language which you do not know. Sit silently,
become like an ignorant person, and meditate upon the impact of
the sound. Just listen. That listening will become meditation
and it will be beneficial.
The real question is not the understanding, but to become silent.
Hearing is not the point, becoming silent is the point. So many
times what happens is that what you have understood becomes a
barrier, and it is good to listen to something that you do not
understand at all; then thinking cannot interfere. When something
is not understood there is no way for thoughts to move; they simply
stop.
Therefore, listening sometimes to the wind passing through the
trees, to the birds singing, to the sound of running water, is
better than listening to the seers and sages. The real Upanishads
are flowing there, but you will not understand them. And if you
do and you can just listen, your intellect will soon quiet down
because it is not needed. And when your intellect quiets, you
are transported to the place you are in search of. finger02
Our individual consciousness is not really individual; deep down
it is collective. We look like islands, but all the islands deep
down are connected to the earth. We look like islands, different—I
am conscious, you are conscious—but your consciousness and
my consciousness somewhere deep down are one. It is connected
to the earth, the basic ground.
That's why many things happen which look inexplicable. If you
meditate alone it will be more difficult to enter into it, but
if you meditate with a group it is very easy, because the whole
group works as a unit. In meditation camps I have felt and observed
that after two or three days your individuality is no more; you
become part of a greater consciousness. And very subtle waves
are being felt, very subtle waves start moving, and the group
consciousness evolves.
So when you dance, you are not really dancing, but the group
consciousness is dancing; you are just a part of it. The rhythm
is not only within you, the rhythm is also without you. The rhythm
is all around you. In a group you are not. The superficial phenomenon
of being islands is forgotten and the deeper phenomenon of being
one is realized. In a group you are nearer to the divine; alone
you are further away, because again you become concentrated on
the ego, on the superficial difference, on the superficial separation.
This technique helps, because really you are one with the universe.
It is only a question of how to dig it or how to fall into it
and realize it.
Being with a friendly group always gives you energy. Being with
someone who is antagonistic, you always feel that your energy
has been drained out. Why? If you are with a friendly group, in
a family, and you are sitting, relaxing, just being together,
you feel energized, vitalized. Meeting a friend, you feel more
alive than you were before. Just passing an enemy, you feel that
you have lost some energy, you feel tired. What happens?
When you are meeting a friendly sympathetic group, you forget
your individuality; you drop down to the basic level where you
can meet. When someone is antagonistic, you become more individual,
egoistic; you cling to your ego. Because of that clinging you
feel tired. All energy comes from the roots; all energy comes
with the feeling of a collective being.
In the beginning, doing this meditation you will feel a collective
being arising, and then ultimately a cosmic consciousness arises.
When all differences are lost, all boundaries disappear and existence
remains as one piece, one unit, one whole; then everything is
included. This effort to include everything starts from your own
individual existence. Include. vbt61
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