What is the process of pondering or meditating on a parable?

What do you mean when you say to 'ponder' or 'meditate on' a parable? What is the process? Ps. I can hardly even remember the parable after the discourse.

And the third is living. First hear, with thought not interfering; then feel, fall in rapport with me, in tune with me; and then live it. It is not a question of cramming, remembering. Living, yes, living is the thing. You hear me. If it goes into your heart it will be very easy to live it. because from the heart where else can it go? It will go into your being. These are the three layers. The first layer is thinking, the head. Deeper than the head is the heart, feeling. And deeper than the heart is being. So if it soaks through the head it reaches to the heart. If it soaks through the heart it reaches to your being. And from there comes living. I am not saying practise it. Practice happens only when something has not reached your heart but has been retained by the head.…

Question: Second question: Osho, I don’t understand what you say. What should I do? Both are unwise. Both were in a hurry. There’s no hurry to be for or against. Patience is needed. The art of listening comes only to the patient. Listen in stillness, in silence. Listen just to listen—“for now, let me simply hear.” Listen as you would to the roar of the ocean, the rumble of thunder. At such a time you don’t think, Is it right or wrong? Does it conform to the Vedas? Are the verses of the Quran for or against this mountain stream? You must have heard the story. Three pundits finished their studies in Kashi and set out for home. They halted in a forest at night. In the morning, hungry, they decided to cook. One was a botanist. “You go buy the vegetables; who better than you to choose?

Osho, yesterday you said that when anger is watched consciously, it dissolves. But why is it that when sexual desire arises, even in awareness its intensity persists? Why is it so?

There is no entanglement in the breath. If you try to practice on anger… Anger is not happening every moment; it happens sometimes. And when it happens, it happens with such intensity that you are already going deep into it; so much is at stake in those moments that you may think, “We will look into awareness later; first let’s settle this now.” Lust is very deep, because existence has made it so deep; life depends on it. If lust were so easy that you decided and were freed, perhaps you would not even have been born—because many before you would have become free, and the possibility of your being would have been almost nil. But your parents, and their parents, did not become free; therefore you are. You too will not get free so easily, because your children are also to be—they are waiting: “Do not run away midway.”…

Thus, through the statements like tattvamasi, that art thou, to pursue the meanings such as oneness of jiva, the embodied soul, and brahma, the absolute reality, is shravana, the listening. And to reasonably pursue the meaning of whatever has been listened to is manan, contemplation. Establishing your mind in the indubitable meaning attained through this listening and contemplation, attunement with it is nididhyasan, assimilation. Dropping the meditator and the meditation respectively, when the meditated-upon, the goal, remains as the only objective and the mind becomes still like the flame of

But no, people make simultaneous claims from both sides. If you are right, if you think you know, then there is nothing left to seek, the matter is over. Every person moves with the presumption of "I am right" and then says, "I want to seek the truth." If one is to seek the truth, the decision must be clear before the consciousness that "I don't know." Only then is the search possible. When I don't know, my entry into some truth is possible; if I know from the very beginning, the truth itself will appear to be wrong, because when a person who does not know believes that he knows, he can never see the truth as it is. The very working of the mind is to move with the assumption that "I am right" -- my idea, my viewpoint, my religion, my scripture. If you have to begin…

Osho, you say the same thing in countless ways. But when I listen to you, it feels as if I am hearing it for the first time. And I feel so much joy that I don’t feel like going back home. What should I do—what can I do—so that I can just keep listening to you!

You will feel as if you have been made to rise out of season, before time—as if you were not yet to go and yet had to go. And if you go in that way, your home will become even more desolate than before. I do not want to make your home desolate; I want to make your home a temple. I want that when you go home, your home’s new form is revealed. I do not want to tear you away from home, from the world, from family life. That is the newness of my sannyas: I do not want to sever you from the world; I want to join you to the world in such a way that your connection with the world becomes a connection with the Divine. Let the world no longer be a barrier between you and the Divine; let it become a means. If…