According to Osho, pranayama mirrors life’s essential polarity: the out-breath expands life-energy into the world, and pratyahar—the in-breath—returns it to its origin, inner emptiness. Life is a river flowing between these opposites; creation and dissolution, birth and death. Practicing this rhythmic expansion-and-return harmonizes consciousness with the divine pattern—empty within, whole without—transcending logic and making one godly.
Breathing out spreads your energy; breathing in brings it back to a quiet center—this back-and-forth is how life and the divine move.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Osho, yesterday you explained that with joyful awareness (sukh-purvak surati) resolution happens on its own. Yet I find myself having to go through great effort, practice, and labor—why? How long, and why, must a seeker pass through so much effort, toil, and austerity?
If there is laziness in the mind, even little things feel like great effort. It’s a matter of your interpretation. In truth, you are not exerting at all. I tell you, those who are near me and engaged in “practice” are the people on earth who are laboring the least. You have no idea what real effort is. When a person is deeply lazy, even trivial things seem like toil. What are you actually doing? What is it you keep calling “great effort”? Which great effort are you making? You dance a little—and you call that great effort? Is dancing an effort? Dancing is joy! But your perspective is wrong. If you take joy to be effort, you have missed. Dancing is celebration, a juicy happening. Where is the effort in it? If even dancing is effort for you, then what would non-effort be? If I tell you, “Just sit…
Beloved Osho, yesterday you explained that pranayam is the method which expands the bio-energy and pratyahar is to return to the original source. First it is expansion, then it is return to the source. Why is it so?
Because life is made of contradiction and there is no other way for life to exist. Breath goes out, then goes in -- did you ever ask why it is so? When the breath has to go in then why is it taken out? But if the breath remains in and does not come out then the result will be death and not life. If the breath remains out and does not go in, even then it will be death and not life. Life is movement, movement between two opposites. It is like the flowing of a river between two banks. Breath goes out, goes in; comes in then goes out. Every moment it is pranayam and every moment it is pratyahar. When breath goes out it is pranayam; when the breath goes in, it is pratyahar. If your consciousness gets used to this type of rhythm, if this type…
Osho, what is prana and what is apana? What does it mean to offer prana into apana, and to offer apana into prana? Please clarify this again.
What is within us is also part of the outside. Right now a breath is inside me. A little while ago it was with you, it was yours. A little earlier it was with a tree, it belonged to the tree. Before that, somewhere else. Now it is within me. Before I can even say it is inside me, it has gone out. If we dedicate what is within us to the outer world of prana, if we know it too as given back to the outside, then nothing remains inside—everything becomes empty. This is one kind of surrender: to offer the inner breath into that vast net of prana spread through the atmosphere, to pour it there as an oblation, to consign it there. Or we can do the reverse. The whole outer pranic cosmos is also but a part of my within, spread outwards. If we dedicate that…
Therefore one who masters pranayama becomes skillful in rising upward—he is expanding, extending, enlarging the upward current. These are two currents—two streams of air within the body. And between them sits Paramatma—or Atman, or consciousness—whatever name you wish. The thumb-sized Atman is present between these two currents. He pushes the air downward—He pushes the air upward. Prana—the air that goes upward. Apana—the air that goes downward. Western medical science has not yet recognized this double current; it holds that air is only of one kind. Hence many things based on the vital air which Ayurveda can accomplish allopathy cannot. One who understands these currents well can create great revolutions in life. A small child breathes: when a child breathes, his stomach rises and falls—the chest hardly moves. His breath is very deep. When you breathe, the chest rises and falls—your breath is shallow, not deep.
Osho, if the goal is to attain shunya, the zero, then what is the need to awaken kundalini? And what is the need for sadhana?
This question arises because you think shunya means nothingness—so why practice? If there were something to gain, practice would be needed. You imagine that shunya means becoming a non-entity, so what is the point of sadhana? Sadhana seems necessary only when there is something to become. But you do not know that shunya means the whole; shunya means everything. Shunya does not mean nothing—shunya means all. Right now you cannot conceive what it means that shunya is everything. A well might say: “If going toward the ocean only means discovering that I do not exist, then why go?” The well sounds right. It says, “If I go toward the ocean and in the end it turns out that I am not, why should I go?” But whether you go or not makes no difference. That you are not is the fact; the question of going or not going does not…