Meditation and Self‑Awareness Camp (Osho Dhyan & Gurdjieff Movements)

The japanese master nan-in gave audience to a professor of philosophy. Serving tea, nan-in filled his visitor's cup, and kept pouring. The professor watched the overflow until he could restrain himself no longer: stop! The cup is overfull, no more will go in. Nan-in said: like this cup, you are full of your own opinions and speculations. How can I show you zen unless you first empty your cup?

In the night, just the opposite of the morning -- be completely unconscious; don't bother at all. The night has come, the sun has set, now everything is moving into unconsciousness. Move into unconsciousness. This whirling, Sufi whirling, is one of the most ancient techniques, one of the most forceful. It is so deep that even a single experience can make you totally different. You have to whirl with open eyes, just like small children go on twirling, as if your inner being has become a center and your whole body has become like a wheel, moving- a potter's wheel, moving. You are in the center, but the whole body is moving. Start slowly, clockwise. If somebody feels it is very difficult to move clockwise then anti-clockwise, but the rule is to move clockwise. If a few people are left-handed then they may feel it difficult; they can move anti-clockwise.…

Osho, please explain Sahaj Yoga more openly and clearly.

I’ve heard: In Japan a fakir died. At his death, hundreds of thousands gathered; he was renowned. But his disciple was even more famous—indeed the guru was known because of him. People came and saw that this disciple was sitting outside, beating his chest, weeping. They said, “You—and you’re crying? We thought you had attained knowledge! And you weep?” The disciple said, “Fools! For the sake of your ‘knowledge’ I should quit crying? Keep your knowledge—guard it—I don’t want it.” They said, “What will people say? Go inside! There will be disgrace. We thought you were sthitaprajna, steadfast in wisdom; we thought nothing could touch you.” He said, “You thought wrong. Earlier little touched me—I was less sensitive, I was hard. Now everything touches me and passes right through. I will weep—I will weep my heart out. Throw away your ‘knowledge.’” But as devotees are, they said, “Bad name will…

SECOND STAGE Now we have to enter the second stage. Continue deep breathing, and let go of the body. Leave the body to do what it wishes to do. Let go of it. Let it take whatever asanas or postures it wants to take; let it form whatever mudras or gestures it likes. Leave it free to move and shake and whirl as it likes. If it wants to weep let it. Let go of the body completely. Continue deep breathing and let go of the body. Let the body fall down if it wants to fall down. And let it rise again if it wants to rise. And if it wants to dance allow it wholly. Let go of the body absolutely. Let it do whatever it wants to do. Leave it free. Don't impede it even in the least. Cooperate with the body. If it spins, let it.

This witnessing is meditation. In this witnessing you will feel light filling you, bliss entering you and a divine presence everywhere: all around, within, without. But you are just to be a witness of everything -- of the light, of bliss, of divine presence. Just a witness. This is going to be the morning meditation. Then, remain a witness for the whole day. Remain more and more silent, witnessing yourself. If, during the day, you feel like screaming, jumping, dancing, you can do it by yourself. And if someone else is doing it, don't pay any attention to him; let him do it. But don't disturb others. Don't talk much, don't judge. For these eight days of the camp, cancel all judgements. Someone may go naked. You are not to judge. Remember only one thing: that whatsoever you are doing, do it with yourself only.

Breathing is in our hands, so we can complete the first stage. And asking 'Who am I?' is in our hands, so we can complete the last stage. But in the second stage some feel that no feeling is arising—then what to do? If the second stage is blocked, the first and third will be rendered useless. So in the second stage search quickly—whatsoever comes to your mind. If nothing at all comes—many times it happens—our repressions are so deep, we have suppressed and restrained ourselves in such a way, that perhaps none of our tendencies can gather the courage to manifest. In such a situation, if you have completed the first stage rightly, and in the second nothing occurs to you, then simply begin to dance in your place. If nothing comes, in that state just start dancing.