How can one enter deep meditation after tiring oneself through intense breathing and self-inquiry?

Osho, in the Nargol camp you said that through intense breathing and the effort of asking “Who am I?” one must tire oneself completely so that entry into deep meditation becomes possible. But to enter meditation extra energy is needed; then how can one enter meditation through the energy-depletion of fatigue?

No, no—fatigue does not mean being without energy. In truth, when you tire yourself out—what do I mean by “yourself”? By “yourself” I mean those doors and gateways, those senses through which your energy flows in its daily routine—the setup that you are right now, the you that you presently are. I am not talking about the you that you can become. So when you tire yourself out, two simultaneous events occur. On the one hand, as you exhaust yourself, all your senses, your mind, your body get tired. They refuse to carry any kind of energy; they decline. In fatigue you show no readiness to bear any energy; you say, “I’m tired right now.” Thus this experiment tires your body, your mind, your senses; and at the same time it strikes your kundalini—there energy is stirred. Here you tire; there energy awakens—both happen together. Do you follow? They happen…

Questioner: you said at the nargol camp that we have to tire out our bodies through intense and deep breathing and constantly asking the question "who am I?" so that we enter deep meditation. But how can exhaustion and the resulting lack of energy lead to meditation which really needs abundant energy?

But you will hear the sound more clearly than you ever heard the music of your veena, your lute. The inner lute will be heard so clear and loud that you can never think that it could be unreal, false. You will say that if this is false, the outer veena is utterly false. So that new doors to your existence open, it is necessary as a beginning to tire out your senses. Once those doors are opened, there is no problem. Then you can compare, and say that if you have to see, it is far better to see within, which is so much blissful. The outer is insignificant in comparison with the inner. But right now you have no way to compare, you have no choice whatsoever. If you want to see there is only the outer scene to be seen. Once your inner eyes begin to see,…

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.

Thus, by meditation, they achieve the ultimate reality , which is unthinkable, unmanifest; the one of endless forms, the ever-auspicious, the peaceful, the immortal, the origin of the creator, the one without a beginning, a middle and an end; the only one, the non-dual, the all-pervading, the consciousness, the bliss, the formless, the wonderful.

To use a name as a repetition has its own difficulties. It is easy to throw out all else, but then it is difficult to throw out itself. If you have used "Rama" to throw out all other thoughts, it will become rooted in you, and then you cannot throw it out. It will be very difficult and very painful. Then something else will be needed to throw it out. As far as I am concerned, I never suggest this method. It is better to begin with no word. Then how to begin? Take the total energy of your body and mind as the beginning. Let you total body-mind energy be involved in it. Make it so active -- let your body energy, your mind energy becomes so active, so active at the peak -- that thoughts dissolve, because thoughts cannot exist at the peak. When your energy is moving…

(Osho sits in silence for a few minutes, then begins to offer suggestions.)

The mind has become quiet and empty... everything has been erased... the mind is utterly empty... the mind has become empty... keep watching, keep knowing—the mind has become empty... the mind is utterly empty... the mind is utterly empty... Remain a witness; keep watching, keep knowing, keep experiencing—the river has carried it away, the funeral pyre has burned it—now, silently, there is knowing... knowing. In this very emptiness, at some moment, that enters which is called bliss. That enters which is called truth. That enters which is called the Divine (Paramatma). Everything has become empty... everything has become empty... the doors stand open, in waiting—everything has become empty. Now slowly take a few deep breaths... slowly take deep breaths... with each breath you will feel great freshness, great peace, great joy. Slowly take a few deep breaths... slowly take a few deep breaths... with each breath you will feel great…