Added to the above I wish to state that it is universally true and everyone would accept it that
NOTHING CAN NEVER SHOUT, BUT EVERYTHING CAN SHOUT
WHY DO WE SHOUT
Moderators: eye_of_tiger, shalimar123
Nothing and Everything put together becomes Oneness or union. There will be one entity. That is called in Sanskrit Poornathvam .Wholeness. After attaining Poornathva state there will be total silence, and no more noise. This is the theory of Isha yoga or Principles of Isha Yoga.
Isa Upanishad
Translated and Commentated by Swami Paramananda From the original Sanskrit Text This volume is reverently dedicated to all seekers of truth and lovers of wisdom
This Upanishad desires its title from the opening words Isa–vasya, “God–covered.” The use of Isa (Lord)–a more personal name of the Supreme Being than Brahman, Atman or Self, the names usually found in the Upanishads–constitutes one of its peculiarities. It forms the closing chapter of the Yajur–Veda, known as Shukla (White). Oneness of the Soul and God, and the value of both faith and works as means of ultimate attainment are the leading themes of this Upanishad. The general teaching of the Upanishads is that works alone, even the highest, can bring only temporary happiness and must inevitably bind a man unless through them he gains knowledge of his real Self. To help him acquire this knowledge is the aim of this and all Upanishads.
Isa Upanishad
Peace Chant
OM! That (the Invisible–Absolute) is whole; whole is this (the visible phenomenal); from the Invisible Whole comes forth the visible whole. Though the visible whole has come out from that Invisible Whole, yet the Whole remains unaltered. OM! PEACE! PEACE! PEACE!
The indefinite term “That” is used in the Upanishads to designate the Invisible–Absolute, because no word or name can fully define It. A finite object, like a table or a tree, can be defined; but God, who is infinite and unbounded, cannot be expressed by finite language. Therefore the Rishis or Divine Seers, desirous not to limit the Unlimited, chose the indefinite term “That” to designate the Absolute. In the light of true wisdom the phenomenal and the Absolute are inseparable. All existence is in the Absolute; and whatever exists, must exist in It; hence all manifestation is merely a modification of the One Supreme Whole, and neither increases nor diminishes It. The Whole therefore remains unaltered.
I
All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man. We cover all things with the Lord by perceiving the Divine Presence everywhere. When the consciousness is firmly fixed in God, the conception of diversity naturally drops away; because the One Cosmic Existence shines through all things. As we gain the light of wisdom, we cease to cling to the unrealities of this world and we find all our joy in the realm of Reality.
The word “enjoy” is also interpreted by the great commentator Sankaracharya as “protect,” because knowledge of our true Self is the greatest protector and sustainer. If we do not have this knowledge, we cannot be happy; because nothing on this external plane of phenomena is permanent or dependable. He who is rich in the knowledge of the Self does not covet external power or possession.
II
If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee. If a man still clings to long life and earthly possessions, and is therefore unable to follow the path of Self–knowledge (Gnana–Nishta) as prescribed in the first Mantram (text), then he may follow the path of right action (Karma–Nishta). Karma here means actions performed without selfish motive, for the sake of the Lord alone. When a man performs actions clinging blindly to his lower desires, then his actions bind him to the plane of ignorance or the plane of birth and death; but when the same actions are performed with surrender to God, they purify and liberate him.
III
After leaving their bodies, they who have killed the Self go to the worlds of the Asuras, covered with blinding ignorance. The idea of rising to bright regions as a reward for well–doers, and of falling into realms of darkness as a punishment for evil–doers is common to all great religions. But Vedanta claims that this condition of heaven and hell is only temporary; because our actions, being finite, can produce only a finite result. What does it mean “to kill the Self?” How can the immortal Soul ever be destroyed? It cannot be destroyed, it can only be obscured. Those who hold themselves under the sway of ignorance, who serve the flesh and neglect the Atman or the real Self, are not able to perceive the effulgent and indestructible nature of their Soul; hence they fall into the realm where the Soul light does not shine. Here the Upanishad shows that the only hell is absence of knowledge. As long as man is overpowered by the darkness of ignorance, he is the slave of Nature and must accept whatever comes as the fruit of his thoughts and deeds. When he strays into the path of unreality, the Sages declare that he destroys himself; because he who clings to the perishable body and regards it as his true Self must experience death many times.
IV
That One, though motionless, is swifter than the mind. The senses can never overtake It, for It ever goes before. Though immovable, It travels faster than those who run. By It the all–pervading air sustains all living beings. This verse explains the character of the Atman or Self. A finite object can be taken from one place and put in another, but it can only occupy one space at a time. The Atman, however, is present everywhere; hence, though one may run with the greatest swiftness to overtake It, already It is there before him. Even the all–pervading air must be supported by this Self, since It is infinite; and as nothing can live without breathing air, all living things must draw their life from the Cosmic Self.
V
It moves and It moves not. It is far and also It is near. It is within and also It is without all this. It is near to those who have the power to understand It, for It dwells in the heart of every one; but It seems far to those whose mind is covered by the clouds of sensuality and self– delusion. It is within, because It is the innermost Soul of all creatures; and It is without as the essence of the whole external universe, infilling it like the all–pervading ether.
VI
He who sees all beings in the Self and the Self in all beings, he never turns away from It (the Self).
VII
He who perceives all beings as the Self’ for him how can there be delusion or grief, when he sees this oneness (everywhere) ? He who perceives the Self everywhere never shrinks from anything, because through his higher consciousness he feels united with all life. When a man sees God in all beings and all beings in God, and also God dwelling in his own Soul, how can he hate any living thing? Grief and delusion rest upon a belief in diversity, which leads to competition and all forms of selfishness. With the realization of oneness, the sense of diversity vanishes and the cause of misery is removed.
VIII
He (the Self) is all–encircling, resplendent, bodiless, spotless, without sinews, pure, untouched by sin, all–seeing, all–knowing, transcendent, self–existent; He has disposed all things duly for eternal years. This text defines the real nature of the Self. When our mind is cleansed from the dross of matter, then alone can we behold the vast, radiant, subtle, ever–pure and spotless Self, the true basis of our existence.
IX
They enter into blind darkness who worship Avidya (ignorance and delusion); they fall, as it were, into greater darkness who worship Vidya (knowledge).
X
By Vidya one end is attained; by Avidya, another. Thus we have heard from the wise men who taught this.
XI
He who knows at the same time both Vidya and Avidya, crosses over death by Avidya and attains immortality through Vidya. Those who follow or “worship” the path of selfishness and pleasure (Avidya), without knowing anything higher, necessarily fall into darkness; but those who worship or cherish Vidya (knowledge) for mere intellectual pride and satisfaction, fall into greater darkness, because the opportunity which they misuse is greater. In the subsequent verses Vidya and Avidya are used in something the same sense as “faith” and “works” in the Christian Bible; neither alone can lead to the ultimate goal, but when taken together they carry one to the Highest. Work done with unselfish motive purifies the mind and enables man to perceive his undying nature. From this he gains inevitably a knowledge of God, because the Soul and God are one and inseparable; and when he knows himself to be one with the Supreme and Indestructible Whole, he realizes his immortality.
XII
They fall into blind darkness who worship the Unmanifested and they fall into greater darkness who worship the manifested.
XIII
By the worship of the Unmanifested one end is attained; by the worship of the manifested, another. Thus we have heard from the wise men who taught us this.
XIV
He who knows at the same time both the Unmanifested (the cause of manifestation) and the destructible or manifested, he crosses over death through knowledge of the destructible and attains immortality through knowledge of the First Cause (Unmanifested). This particular Upanishad deals chiefly with the Invisible Cause and the visible manifestation, and the whole trend of its teaching is to show that they are one and the same, one being the outcome of the other hence no perfect knowledge is possible without simultaneous comprehension of both. The wise men declare that he who worships in a one–sided way, whether the visible or the invisible, does not reach the highest goal. Only he who has a co–ordinated understanding of both the visible and the invisible, of matter and spirit, of activity and that which is behind activity, conquers Nature and thus overcomes death. By work, by making the mind steady and by following the prescribed rules given in the Scriptures, a man gains wisdom. By the light of that wisdom he is able to perceive the Invisible Cause in all visible forms. Therefore the wise man sees Him in every manifested form. They who have a true conception of God are never separated from Him. They exist in Him and He in them.
XV
The face of Truth is hidden by a golden disk. O Pushan (Effulgent Being)! Uncover (Thy face) that I, the worshipper of Truth, may behold Thee.
XVI
O Pushan! O Sun, sole traveller of the heavens, controller of all, son of Prajapati, withdraw Thy rays and gather up Thy burning effulgence. Now through Thy Grace I behold Thy blessed and glorious form. The Purusha (Effulgent Being) who dwells within Thee, I am He. Here the sun, who is the giver of all light, is used as the symbol of the Infinite, giver of all wisdom. The seeker after Truth prays to the Effulgent One to control His dazzling rays, that his eyes, no longer blinded by them, may behold the Truth. Having perceived It, he proclaims: “Now I see that that Effulgent Being and I are one and the same, and my delusion is destroyed.” By the light of Truth he is able to discriminate between the real and the unreal, and the knowledge thus gained convinces him that he is one with the Supreme; that there is no difference between himself and the Supreme Truth; or as Christ said, “I and my Father are one.”
XVII
May my life–breath go to the all–pervading and immortal Prana, and let this body be burned to ashes. Om! O mind, remember thy deeds! O mind, remember, remember thy deeds! Remember! Seek not fleeting results as the reward of thy actions, O mind! Strive only for the Imperishable. This Mantram or text is often chanted at the hour of death to remind one of the perishable nature of the body and the eternal nature of the Soul. When the clear vision of the distinction between the mortal body and the immortal Soul dawns in the heart, then all craving for physical pleasure or material possession drops away; and one can say, let the body be burned to ashes that the Soul may attain its freedom; for death is nothing more than the casting–off of a worn–out garment.
XVIII
O Agni (Bright Being)! Lead us to blessedness by the good path. O Lord! Thou knowest all our deeds, remove all evil and delusion from us. To Thee we offer our prostrations and supplications again and again.
Here ends this Upanishad
This Upanishad is called Isa–Vasya Upanishad, that which gives Brahma–Vidya or knowledge of the All–pervading Deity. The dominant thought running through it is that we cannot enjoy life or realize true happiness unless we consciously “cover” all with the Omnipresent Lord. If we are not fully conscious of that which sustains our life, how can we live wisely and perform our duties? Whatever we see, movable or immovable, good or bad, it is all “That.” We must not divide our conception of the universe; for in dividing it, we have only fragmentary knowledge and we thus limit ourselves.
He who sees all beings in his Self and his Self in all beings, he never suffers; because when he sees all creatures within his true Self, then jealousy, grief and hatred vanish. He alone can love. That AH–pervading One is self– effulgent, birthless, deathless, pure, untainted by sin and sorrow. Knowing this, he becomes free from the bondage of matter and transcends death. Transcending death means realizing the difference between body and Soul and identifying oneself with the Soul. When we actually behold the undecaying Soul within us and realize our true nature, we no longer identify ourself with the body which dies and we do not die with the body.
Self–knowledge has always been the theme of the Sages; and the Upanishads deal especially with the knowledge of the Self and also with the knowledge of God, because there is no difference between the Self and God. They are one and the same. That which comes out of the Infinite Whole must also be infinite; hence the Self is infinite. That is the ocean, we are the drops. So long as the drop remains separate from the ocean, it is small and weak; but when it is one with the ocean, then it has all the strength of the ocean. Similarly, so long as man believes himself to be separate from the Whole, he is helpless; but when he identifies himself with It, then he transcends all weakness and partakes of Its omnipotent qualities.
Dear all,
please read what is there in Isha Upanishad to understand the Wholeness theory please.
Thanks and Regards,
Translated and Commentated by Swami Paramananda From the original Sanskrit Text This volume is reverently dedicated to all seekers of truth and lovers of wisdom
This Upanishad desires its title from the opening words Isa–vasya, “God–covered.” The use of Isa (Lord)–a more personal name of the Supreme Being than Brahman, Atman or Self, the names usually found in the Upanishads–constitutes one of its peculiarities. It forms the closing chapter of the Yajur–Veda, known as Shukla (White). Oneness of the Soul and God, and the value of both faith and works as means of ultimate attainment are the leading themes of this Upanishad. The general teaching of the Upanishads is that works alone, even the highest, can bring only temporary happiness and must inevitably bind a man unless through them he gains knowledge of his real Self. To help him acquire this knowledge is the aim of this and all Upanishads.
Isa Upanishad
Peace Chant
OM! That (the Invisible–Absolute) is whole; whole is this (the visible phenomenal); from the Invisible Whole comes forth the visible whole. Though the visible whole has come out from that Invisible Whole, yet the Whole remains unaltered. OM! PEACE! PEACE! PEACE!
The indefinite term “That” is used in the Upanishads to designate the Invisible–Absolute, because no word or name can fully define It. A finite object, like a table or a tree, can be defined; but God, who is infinite and unbounded, cannot be expressed by finite language. Therefore the Rishis or Divine Seers, desirous not to limit the Unlimited, chose the indefinite term “That” to designate the Absolute. In the light of true wisdom the phenomenal and the Absolute are inseparable. All existence is in the Absolute; and whatever exists, must exist in It; hence all manifestation is merely a modification of the One Supreme Whole, and neither increases nor diminishes It. The Whole therefore remains unaltered.
I
All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man. We cover all things with the Lord by perceiving the Divine Presence everywhere. When the consciousness is firmly fixed in God, the conception of diversity naturally drops away; because the One Cosmic Existence shines through all things. As we gain the light of wisdom, we cease to cling to the unrealities of this world and we find all our joy in the realm of Reality.
The word “enjoy” is also interpreted by the great commentator Sankaracharya as “protect,” because knowledge of our true Self is the greatest protector and sustainer. If we do not have this knowledge, we cannot be happy; because nothing on this external plane of phenomena is permanent or dependable. He who is rich in the knowledge of the Self does not covet external power or possession.
II
If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee. If a man still clings to long life and earthly possessions, and is therefore unable to follow the path of Self–knowledge (Gnana–Nishta) as prescribed in the first Mantram (text), then he may follow the path of right action (Karma–Nishta). Karma here means actions performed without selfish motive, for the sake of the Lord alone. When a man performs actions clinging blindly to his lower desires, then his actions bind him to the plane of ignorance or the plane of birth and death; but when the same actions are performed with surrender to God, they purify and liberate him.
III
After leaving their bodies, they who have killed the Self go to the worlds of the Asuras, covered with blinding ignorance. The idea of rising to bright regions as a reward for well–doers, and of falling into realms of darkness as a punishment for evil–doers is common to all great religions. But Vedanta claims that this condition of heaven and hell is only temporary; because our actions, being finite, can produce only a finite result. What does it mean “to kill the Self?” How can the immortal Soul ever be destroyed? It cannot be destroyed, it can only be obscured. Those who hold themselves under the sway of ignorance, who serve the flesh and neglect the Atman or the real Self, are not able to perceive the effulgent and indestructible nature of their Soul; hence they fall into the realm where the Soul light does not shine. Here the Upanishad shows that the only hell is absence of knowledge. As long as man is overpowered by the darkness of ignorance, he is the slave of Nature and must accept whatever comes as the fruit of his thoughts and deeds. When he strays into the path of unreality, the Sages declare that he destroys himself; because he who clings to the perishable body and regards it as his true Self must experience death many times.
IV
That One, though motionless, is swifter than the mind. The senses can never overtake It, for It ever goes before. Though immovable, It travels faster than those who run. By It the all–pervading air sustains all living beings. This verse explains the character of the Atman or Self. A finite object can be taken from one place and put in another, but it can only occupy one space at a time. The Atman, however, is present everywhere; hence, though one may run with the greatest swiftness to overtake It, already It is there before him. Even the all–pervading air must be supported by this Self, since It is infinite; and as nothing can live without breathing air, all living things must draw their life from the Cosmic Self.
V
It moves and It moves not. It is far and also It is near. It is within and also It is without all this. It is near to those who have the power to understand It, for It dwells in the heart of every one; but It seems far to those whose mind is covered by the clouds of sensuality and self– delusion. It is within, because It is the innermost Soul of all creatures; and It is without as the essence of the whole external universe, infilling it like the all–pervading ether.
VI
He who sees all beings in the Self and the Self in all beings, he never turns away from It (the Self).
VII
He who perceives all beings as the Self’ for him how can there be delusion or grief, when he sees this oneness (everywhere) ? He who perceives the Self everywhere never shrinks from anything, because through his higher consciousness he feels united with all life. When a man sees God in all beings and all beings in God, and also God dwelling in his own Soul, how can he hate any living thing? Grief and delusion rest upon a belief in diversity, which leads to competition and all forms of selfishness. With the realization of oneness, the sense of diversity vanishes and the cause of misery is removed.
VIII
He (the Self) is all–encircling, resplendent, bodiless, spotless, without sinews, pure, untouched by sin, all–seeing, all–knowing, transcendent, self–existent; He has disposed all things duly for eternal years. This text defines the real nature of the Self. When our mind is cleansed from the dross of matter, then alone can we behold the vast, radiant, subtle, ever–pure and spotless Self, the true basis of our existence.
IX
They enter into blind darkness who worship Avidya (ignorance and delusion); they fall, as it were, into greater darkness who worship Vidya (knowledge).
X
By Vidya one end is attained; by Avidya, another. Thus we have heard from the wise men who taught this.
XI
He who knows at the same time both Vidya and Avidya, crosses over death by Avidya and attains immortality through Vidya. Those who follow or “worship” the path of selfishness and pleasure (Avidya), without knowing anything higher, necessarily fall into darkness; but those who worship or cherish Vidya (knowledge) for mere intellectual pride and satisfaction, fall into greater darkness, because the opportunity which they misuse is greater. In the subsequent verses Vidya and Avidya are used in something the same sense as “faith” and “works” in the Christian Bible; neither alone can lead to the ultimate goal, but when taken together they carry one to the Highest. Work done with unselfish motive purifies the mind and enables man to perceive his undying nature. From this he gains inevitably a knowledge of God, because the Soul and God are one and inseparable; and when he knows himself to be one with the Supreme and Indestructible Whole, he realizes his immortality.
XII
They fall into blind darkness who worship the Unmanifested and they fall into greater darkness who worship the manifested.
XIII
By the worship of the Unmanifested one end is attained; by the worship of the manifested, another. Thus we have heard from the wise men who taught us this.
XIV
He who knows at the same time both the Unmanifested (the cause of manifestation) and the destructible or manifested, he crosses over death through knowledge of the destructible and attains immortality through knowledge of the First Cause (Unmanifested). This particular Upanishad deals chiefly with the Invisible Cause and the visible manifestation, and the whole trend of its teaching is to show that they are one and the same, one being the outcome of the other hence no perfect knowledge is possible without simultaneous comprehension of both. The wise men declare that he who worships in a one–sided way, whether the visible or the invisible, does not reach the highest goal. Only he who has a co–ordinated understanding of both the visible and the invisible, of matter and spirit, of activity and that which is behind activity, conquers Nature and thus overcomes death. By work, by making the mind steady and by following the prescribed rules given in the Scriptures, a man gains wisdom. By the light of that wisdom he is able to perceive the Invisible Cause in all visible forms. Therefore the wise man sees Him in every manifested form. They who have a true conception of God are never separated from Him. They exist in Him and He in them.
XV
The face of Truth is hidden by a golden disk. O Pushan (Effulgent Being)! Uncover (Thy face) that I, the worshipper of Truth, may behold Thee.
XVI
O Pushan! O Sun, sole traveller of the heavens, controller of all, son of Prajapati, withdraw Thy rays and gather up Thy burning effulgence. Now through Thy Grace I behold Thy blessed and glorious form. The Purusha (Effulgent Being) who dwells within Thee, I am He. Here the sun, who is the giver of all light, is used as the symbol of the Infinite, giver of all wisdom. The seeker after Truth prays to the Effulgent One to control His dazzling rays, that his eyes, no longer blinded by them, may behold the Truth. Having perceived It, he proclaims: “Now I see that that Effulgent Being and I are one and the same, and my delusion is destroyed.” By the light of Truth he is able to discriminate between the real and the unreal, and the knowledge thus gained convinces him that he is one with the Supreme; that there is no difference between himself and the Supreme Truth; or as Christ said, “I and my Father are one.”
XVII
May my life–breath go to the all–pervading and immortal Prana, and let this body be burned to ashes. Om! O mind, remember thy deeds! O mind, remember, remember thy deeds! Remember! Seek not fleeting results as the reward of thy actions, O mind! Strive only for the Imperishable. This Mantram or text is often chanted at the hour of death to remind one of the perishable nature of the body and the eternal nature of the Soul. When the clear vision of the distinction between the mortal body and the immortal Soul dawns in the heart, then all craving for physical pleasure or material possession drops away; and one can say, let the body be burned to ashes that the Soul may attain its freedom; for death is nothing more than the casting–off of a worn–out garment.
XVIII
O Agni (Bright Being)! Lead us to blessedness by the good path. O Lord! Thou knowest all our deeds, remove all evil and delusion from us. To Thee we offer our prostrations and supplications again and again.
Here ends this Upanishad
This Upanishad is called Isa–Vasya Upanishad, that which gives Brahma–Vidya or knowledge of the All–pervading Deity. The dominant thought running through it is that we cannot enjoy life or realize true happiness unless we consciously “cover” all with the Omnipresent Lord. If we are not fully conscious of that which sustains our life, how can we live wisely and perform our duties? Whatever we see, movable or immovable, good or bad, it is all “That.” We must not divide our conception of the universe; for in dividing it, we have only fragmentary knowledge and we thus limit ourselves.
He who sees all beings in his Self and his Self in all beings, he never suffers; because when he sees all creatures within his true Self, then jealousy, grief and hatred vanish. He alone can love. That AH–pervading One is self– effulgent, birthless, deathless, pure, untainted by sin and sorrow. Knowing this, he becomes free from the bondage of matter and transcends death. Transcending death means realizing the difference between body and Soul and identifying oneself with the Soul. When we actually behold the undecaying Soul within us and realize our true nature, we no longer identify ourself with the body which dies and we do not die with the body.
Self–knowledge has always been the theme of the Sages; and the Upanishads deal especially with the knowledge of the Self and also with the knowledge of God, because there is no difference between the Self and God. They are one and the same. That which comes out of the Infinite Whole must also be infinite; hence the Self is infinite. That is the ocean, we are the drops. So long as the drop remains separate from the ocean, it is small and weak; but when it is one with the ocean, then it has all the strength of the ocean. Similarly, so long as man believes himself to be separate from the Whole, he is helpless; but when he identifies himself with It, then he transcends all weakness and partakes of Its omnipotent qualities.
Dear all,
please read what is there in Isha Upanishad to understand the Wholeness theory please.
Thanks and Regards,
Dynamic Meditation and Kundalini Meditation
Osho
Osho's Quote
God is not a person somewhere sitting and waiting for you; God is a revelation in this world. When the mind is silent, clear, unburdened, young, fresh and virgin / with a virgin mind / you will realize that God is everywhere.
OSHO (1931-1990)
Osho (real name: Bhagavan Shree Rajaneesh) was an Indian sage, born in a small village Kuchwada, Narsinghpur District, Madhya Pradesh State, India on December 11, 1931.
Osho's Amazing Enlightenment: Osho alleged in his biography that he became spiritually enlightened on 21 March 1953, when he was 21 years old. He claimed to have dropped all effort and hope. After what he describes as an intense seven-day process he went out at night to a garden in Jabalpur, India, where he sat under a tree.
Osho revealed: The moment I entered the garden everything became luminous, it was all over the place - the benediction, the blessedness. I could see the trees for the first time - their green, their life, their very sap running. The whole garden was asleep, the trees were asleep. But I could see the whole garden alive, even the small grass leaves were so beautiful. I looked around. One tree was tremendously luminous - the maulshree tree. It attracted me, it pulled me towards itself. I had not chosen it, God himself has chosen it. I went to the tree, I sat under the tree. As I sat there things started settling. The whole universe became a benediction.
It is difficult to say how long I was in that state. When I went back home it was four o'clock in the morning, so I must have been there by clock time at least three hours, but it was infinity. It had nothing to do with clock time. It was timeless. Those three hours became the whole eternity, endless eternity. There was no time, there was no passage of time; it was the virgin reality - uncorrupted, untouchable, immeasurable. And that day something happened that has continued, not as a continuity, but it has still continued as an undercurrent. Not as a permanency - each moment it has been happening again and again. It has been a miracle each moment.
And since that night I have never been in the body. I am hovering around it. I became tremendously powerful and at the same time very fragile. I became very strong, but that strength is not the strength of a Muhammad Ali. That strength is not the strength of a rock; that strength is the strength of a rose flower - so fragile in his strength, so sensitive, and so delicate.
DYNAMIC MEDITATION & KUNDALINI MEDITATION
Osho developed and promoted many meditation techniques, among which "dynamic meditation and kundalini meditation" became the most popular meditation techniques throughout the western world.
Osho's revolutionary point of view on meditation is that the sitting meditation simply is not necessarily the most effective means of clearing the mind and attaining the mindfulness. Osho discovered that an active meditation by engaging with an intense physical and emotional activities can help reach a non-thought state but at the same time alert and fully aware and conscious of the moment. Only in this way, by introducing physical and emotional activities into the meditation process, can the practitioner attain mindfulness and will not become lost or distracted by inner thoughts of wandering mind.
Osho introduced the vigorous shaking, laughing, jumping, crying, speaking loud a mantra, intense breathing, and even smoking and sexual activity as meditative exercises that can lead the meditation practitioner to inner freedom without any perturbance. Osho stated that this kind of meditation practice brings our physical and mental energies to a peak level, so that the following silence is smooth and easy - leaving us alert, refreshed, and newly energized throughout the day.
Osho Active Meditation:
a. Dynamic Meditation
b. Kundalini Meditation
DYNAMIC MEDITATION
60 Minutes of Daily Activity for 21 Days:
10 Minutes Breathing + 10 Minutes Expression + 10 Minutes Action + 15 Minutes stillness + 15 Minutes Dance
In Osho Dynamic Meditation, you have to be continuously alert in a standing position, conscious, and aware. You should remain a witness of everything happening to you throughout the meditation.
Osho Dynamic Meditation lasts for one hour long and is performed in five stages. It can be done alone, and can be even more powerful when it is done with others. When doing this meditation with others, the meditation remains an individual experience, so you should remain oblivious (unaware) of others around you and keep your eyes closed throughout, preferably using a blindfold. A blindfold will be helpful to keep your attention focused inward. It is best to have an empty stomach and wear loose, comfortable clothing. As with all meditations, make sure you are in a situation where you will not be disturbed or interrupted. To see significant results, you should do it 21 days continuously.
. First stage: 10 minutes of Intense Breathing
Breathe rapidly in and out through the nose for 10 minutes, let your breathing be intense and chaotic. Allow the breath to move deeply into the lungs, and don't follow any set pattern or rhythm, and let it go disorganized. Allow your body movements as disorderly as possible and do not follow any set pattern. Use these natural body movements to help you build up your energy. Feel energized, and keep all the energy within you.
. Second stage: 10 minutes of Expression
After 10 minutes of intense breathing, explode to a much higher level of energy! Let go of everything that needs to be thrown out. Go totally mad, scream, shout, cry, jump, shake, dance, sing, laugh, throw yourself around. Through this frenzy activity, through out all madness and frustration that has been within you. Hold nothing back, keep your whole body moving without any premeditated course of action. Don't allow your mind notice what is happening. Keep going like that for 10 minutes.
. Third stage: 10 minutes of Mantra Action
Raise your arms, jump up and down shouting the mantra HOO! HOO! HOO! as deeply as possible and as loudly as you can. Each time you land, on the flats of your feet, let the sound hammer deep into the sex center. Give all you have, exhaust yourself totally.
. Fourth stage: 15 minutes of Stillness
STOP jumping! Freeze where you are in whatever position you find yourself. Don't arrange the body in any pre-determined posture. A cough, a movement, anything will dissipate the energy flow and the effort will be lost. Be a witness to everything that is happening to you.
. Fifth stage: 15 minutes of Celebration
Celebrate it with happiness! You have just thrown away all your madness and frustrations into the vacuum that is vastly available in the space. Sing and dance for what you have just accomplished, be appreciative of yourself, and be proud of yourself. Carry these positive feelings throughout the day wherever you go and whatever you do. Be mindful of your true self as your consciousness will reach its pure natural state in 21 consecutive days.
KUNDALINI MEDITATION
60 Minutes of Daily Activity for 21 Days:
15 Relaxing & Shaking + 15 Dance + 15 Minutes Sitting & Standing + 15 Minutes Stillness
Osho Kundalini meditation is a more relaxed form of Active meditation compared to dynamic meditation. Osho Dynamic Meditation lasts for one hour long and is performed in four stages. This meditation is ideal for rejuvinating and energizing one's self.
. First Stage: 15 minutes of Relaxing and Shaking the Body
In a standing position, shake the body for 15 minutes as vigorously as you can allowing your whole body remain loose without any direct muscle control.
. Second Stage: 15 minutes of Dance
Dance spontaneously for another 15 minutes in a relaxed manner, expressing yourself wherever your mood takes you.
. Third Stage: 15 minutes of Sitting and Standing
Exercise yourself for 15 minutes by sitting and standing yet allowing your whole body be entirely still, and observing and becoming a witness of both inner and outer sensations as they occur.
. Fourth Stage: 15 minutes of Stillness
Lay down as if you were suddenly collapsed for another 15 minutes, with your arms balanced at either side of your body and relax entirely, just forgetting all your problems, and making no effort to do anything.
According to Osho
Osho emphasizes that you must clean up and purify your mind everyday through dynamic meditation or kundalini meditation exactly as you clean up your physical body everyday by taking a bath. Meditation is a bath for the mind to clean up the madnesses/frustrations such as envy, jealousy, hate, greed, anger, sadness, stress, anxiety and many other negative human characteristics. Humans have learned how to clean up the body on a daily basis but lacked the natural meditative skills of cleaning the mind. Osho says that one must simply throw away all madnesses/frustrations into the vacuum that is vastly available in the space on a daily basis doing some kind of meditation. Osho also warns not to throw away those madnesses/frustrations upon your neighbor or enemy, and if you do so it would constitute the violence and backfire. If you understand and develop this art, and practice the dynamic meditation with proper discipline and responsibility, all madnesses/frustrations of your mind will be dissolved as the space absorbs them once and for all. Once your mind is cleaned up like that on a daily basis through dynamic meditation technique, your mind gets purified, and if you are consistent and persistent in your efforts, one day you will attain mindfulness and recover your pure consciousness in its natural state. As a result, your karma will then be abolished, and you will be liberated from all sorts of suffering. Human suffering occurs due to the buildup of karma when the energy dissipates away from the consciousness due to negative habits and when consciousness gets contaminated. Dynamic meditation will help you achieve this goal of recovering pure consciousness in its natural state.
Testimonials "Osho is an enlightened master who is working with all possibilities to help humanity overcome a difficult phase in developing consciousness." -- Dalai Lama
"Osho's brilliant insights will benefit all those who yearn for experiential knowledge of the field of pure potentiality inherent in every human being." -- Deepak Chopra
For more information on OSHO's Books, please click on the link below: www.power-of-imagination.com/shop8/
Osho
Osho's Quote
God is not a person somewhere sitting and waiting for you; God is a revelation in this world. When the mind is silent, clear, unburdened, young, fresh and virgin / with a virgin mind / you will realize that God is everywhere.
OSHO (1931-1990)
Osho (real name: Bhagavan Shree Rajaneesh) was an Indian sage, born in a small village Kuchwada, Narsinghpur District, Madhya Pradesh State, India on December 11, 1931.
Osho's Amazing Enlightenment: Osho alleged in his biography that he became spiritually enlightened on 21 March 1953, when he was 21 years old. He claimed to have dropped all effort and hope. After what he describes as an intense seven-day process he went out at night to a garden in Jabalpur, India, where he sat under a tree.
Osho revealed: The moment I entered the garden everything became luminous, it was all over the place - the benediction, the blessedness. I could see the trees for the first time - their green, their life, their very sap running. The whole garden was asleep, the trees were asleep. But I could see the whole garden alive, even the small grass leaves were so beautiful. I looked around. One tree was tremendously luminous - the maulshree tree. It attracted me, it pulled me towards itself. I had not chosen it, God himself has chosen it. I went to the tree, I sat under the tree. As I sat there things started settling. The whole universe became a benediction.
It is difficult to say how long I was in that state. When I went back home it was four o'clock in the morning, so I must have been there by clock time at least three hours, but it was infinity. It had nothing to do with clock time. It was timeless. Those three hours became the whole eternity, endless eternity. There was no time, there was no passage of time; it was the virgin reality - uncorrupted, untouchable, immeasurable. And that day something happened that has continued, not as a continuity, but it has still continued as an undercurrent. Not as a permanency - each moment it has been happening again and again. It has been a miracle each moment.
And since that night I have never been in the body. I am hovering around it. I became tremendously powerful and at the same time very fragile. I became very strong, but that strength is not the strength of a Muhammad Ali. That strength is not the strength of a rock; that strength is the strength of a rose flower - so fragile in his strength, so sensitive, and so delicate.
DYNAMIC MEDITATION & KUNDALINI MEDITATION
Osho developed and promoted many meditation techniques, among which "dynamic meditation and kundalini meditation" became the most popular meditation techniques throughout the western world.
Osho's revolutionary point of view on meditation is that the sitting meditation simply is not necessarily the most effective means of clearing the mind and attaining the mindfulness. Osho discovered that an active meditation by engaging with an intense physical and emotional activities can help reach a non-thought state but at the same time alert and fully aware and conscious of the moment. Only in this way, by introducing physical and emotional activities into the meditation process, can the practitioner attain mindfulness and will not become lost or distracted by inner thoughts of wandering mind.
Osho introduced the vigorous shaking, laughing, jumping, crying, speaking loud a mantra, intense breathing, and even smoking and sexual activity as meditative exercises that can lead the meditation practitioner to inner freedom without any perturbance. Osho stated that this kind of meditation practice brings our physical and mental energies to a peak level, so that the following silence is smooth and easy - leaving us alert, refreshed, and newly energized throughout the day.
Osho Active Meditation:
a. Dynamic Meditation
b. Kundalini Meditation
DYNAMIC MEDITATION
60 Minutes of Daily Activity for 21 Days:
10 Minutes Breathing + 10 Minutes Expression + 10 Minutes Action + 15 Minutes stillness + 15 Minutes Dance
In Osho Dynamic Meditation, you have to be continuously alert in a standing position, conscious, and aware. You should remain a witness of everything happening to you throughout the meditation.
Osho Dynamic Meditation lasts for one hour long and is performed in five stages. It can be done alone, and can be even more powerful when it is done with others. When doing this meditation with others, the meditation remains an individual experience, so you should remain oblivious (unaware) of others around you and keep your eyes closed throughout, preferably using a blindfold. A blindfold will be helpful to keep your attention focused inward. It is best to have an empty stomach and wear loose, comfortable clothing. As with all meditations, make sure you are in a situation where you will not be disturbed or interrupted. To see significant results, you should do it 21 days continuously.
. First stage: 10 minutes of Intense Breathing
Breathe rapidly in and out through the nose for 10 minutes, let your breathing be intense and chaotic. Allow the breath to move deeply into the lungs, and don't follow any set pattern or rhythm, and let it go disorganized. Allow your body movements as disorderly as possible and do not follow any set pattern. Use these natural body movements to help you build up your energy. Feel energized, and keep all the energy within you.
. Second stage: 10 minutes of Expression
After 10 minutes of intense breathing, explode to a much higher level of energy! Let go of everything that needs to be thrown out. Go totally mad, scream, shout, cry, jump, shake, dance, sing, laugh, throw yourself around. Through this frenzy activity, through out all madness and frustration that has been within you. Hold nothing back, keep your whole body moving without any premeditated course of action. Don't allow your mind notice what is happening. Keep going like that for 10 minutes.
. Third stage: 10 minutes of Mantra Action
Raise your arms, jump up and down shouting the mantra HOO! HOO! HOO! as deeply as possible and as loudly as you can. Each time you land, on the flats of your feet, let the sound hammer deep into the sex center. Give all you have, exhaust yourself totally.
. Fourth stage: 15 minutes of Stillness
STOP jumping! Freeze where you are in whatever position you find yourself. Don't arrange the body in any pre-determined posture. A cough, a movement, anything will dissipate the energy flow and the effort will be lost. Be a witness to everything that is happening to you.
. Fifth stage: 15 minutes of Celebration
Celebrate it with happiness! You have just thrown away all your madness and frustrations into the vacuum that is vastly available in the space. Sing and dance for what you have just accomplished, be appreciative of yourself, and be proud of yourself. Carry these positive feelings throughout the day wherever you go and whatever you do. Be mindful of your true self as your consciousness will reach its pure natural state in 21 consecutive days.
KUNDALINI MEDITATION
60 Minutes of Daily Activity for 21 Days:
15 Relaxing & Shaking + 15 Dance + 15 Minutes Sitting & Standing + 15 Minutes Stillness
Osho Kundalini meditation is a more relaxed form of Active meditation compared to dynamic meditation. Osho Dynamic Meditation lasts for one hour long and is performed in four stages. This meditation is ideal for rejuvinating and energizing one's self.
. First Stage: 15 minutes of Relaxing and Shaking the Body
In a standing position, shake the body for 15 minutes as vigorously as you can allowing your whole body remain loose without any direct muscle control.
. Second Stage: 15 minutes of Dance
Dance spontaneously for another 15 minutes in a relaxed manner, expressing yourself wherever your mood takes you.
. Third Stage: 15 minutes of Sitting and Standing
Exercise yourself for 15 minutes by sitting and standing yet allowing your whole body be entirely still, and observing and becoming a witness of both inner and outer sensations as they occur.
. Fourth Stage: 15 minutes of Stillness
Lay down as if you were suddenly collapsed for another 15 minutes, with your arms balanced at either side of your body and relax entirely, just forgetting all your problems, and making no effort to do anything.
According to Osho
Osho emphasizes that you must clean up and purify your mind everyday through dynamic meditation or kundalini meditation exactly as you clean up your physical body everyday by taking a bath. Meditation is a bath for the mind to clean up the madnesses/frustrations such as envy, jealousy, hate, greed, anger, sadness, stress, anxiety and many other negative human characteristics. Humans have learned how to clean up the body on a daily basis but lacked the natural meditative skills of cleaning the mind. Osho says that one must simply throw away all madnesses/frustrations into the vacuum that is vastly available in the space on a daily basis doing some kind of meditation. Osho also warns not to throw away those madnesses/frustrations upon your neighbor or enemy, and if you do so it would constitute the violence and backfire. If you understand and develop this art, and practice the dynamic meditation with proper discipline and responsibility, all madnesses/frustrations of your mind will be dissolved as the space absorbs them once and for all. Once your mind is cleaned up like that on a daily basis through dynamic meditation technique, your mind gets purified, and if you are consistent and persistent in your efforts, one day you will attain mindfulness and recover your pure consciousness in its natural state. As a result, your karma will then be abolished, and you will be liberated from all sorts of suffering. Human suffering occurs due to the buildup of karma when the energy dissipates away from the consciousness due to negative habits and when consciousness gets contaminated. Dynamic meditation will help you achieve this goal of recovering pure consciousness in its natural state.
Testimonials "Osho is an enlightened master who is working with all possibilities to help humanity overcome a difficult phase in developing consciousness." -- Dalai Lama
"Osho's brilliant insights will benefit all those who yearn for experiential knowledge of the field of pure potentiality inherent in every human being." -- Deepak Chopra
For more information on OSHO's Books, please click on the link below: www.power-of-imagination.com/shop8/
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