14. Responses to Questions from Meditators
Is it possible to meditate without any technique?
Meditation, as such, needs no technique at all. But techniques are needed to remove the obstacles in the way.
Meditation itself needs no techniques, it is a simple understanding, an alertness, an awareness. Neither alertness is a technique, nor awareness is a technique.
But on the way to being alert, there are so many obstacles.
the techniques is just to prepare the ground, is just to prepare the way, the passage. The techniques in themselves are not meditation. If you stop at the technique, you have missed the point.
J. Krishnamurti was insisting his whole life that there is no technique for meditation. And the end result was not that millions of people attained to meditation.
Roses are in no way concerned with those roots, with the wild plants that you have removed. But the removal of those weeds was absolutely necessary for the ground to be in a right situation where roses can blossom.
what are you going to do with your mind? Your mind will create a thousand and one difficulties. Those techniques are needed to remove the mind from the way, to create a space in which the mind becomes quiet, silent, almost absent. Then meditation happens on its own accord.
Meditation is something natural, something that is already hidden inside you and is trying to find its way to reach to the open sky, to the sun, to the air. But mind is surrounding it from all sides; all doors are closed, all windows are closed. The techniques are needed to open the windows, to open the doors. And immediately the whole sky is available to you, with all its stars, with all its beauty, with all its sunsets, with all its sunrises.
Meditation is simply awareness without any effort, an effortless alertness; it does not need any technique. But your mind is so full of thoughts, so full of dreams, so much of the past, so much of the future—it is not here and now, and awareness has to be here and now. The techniques are needed to help you to cut your roots from the past, to cut your dreams from the future, and to keep you in this moment as if only this moment exists. Then there is no need of any technique.
The good news is that there is no need of any technique. But the bad news is, without any technique you are not going to get it!
You have been using the key word “deprogramming” to describe your work…
…The techniques that you have suggested during these years include chaotic and dynamic meditations as well as techniques of the modern therapeutic school.
Why did you have to create new meditation techniques like Kundalini Meditation or Dynamic Meditation, even though there is a tradition already including hundreds of techniques from Yoga, Sufism, Buddhism etc.? Also, you are using therapies such as gestalt, primal, encounter, in your commune. Is it really necessary? Some people say that your secret intentions are to brainwash people’s minds.
The ancient methods of meditation were all developed in the East. They never considered the Western man.
You have to throw out all the junk that your mind is full of. Unless you are unloaded you cannot sit silently. It is just as if you tell a child to sit silently in the corner of the room. It is very difficult, he is so full of energy. You are repressing a volcano! The best way is, first tell him, “Go run outside around the house ten times; then come and sit down in the corner.”
The cathartic methods are simply to throw all your impatience, your speediness, your hurry, your repressions.
If you cannot sit silently doing nothing, you are going to disturb the grass.
If they had nothing to do they would simply pull the grass. I had to tell them, “If you go on doing this, then you will have to sit inside the room. I cannot allow you to destroy my lawn.”
They would stop themselves for a while, and as they started listening to me, again unconsciously, their hands would start pulling at the grass.
There is a very delicate line between pornography and beauty. A naked woman is not necessarily pornographic; a naked man is not necessarily pornographic. A beautiful man, a beautiful woman, naked, can be examples of beauty, of health, of proportion. They are the most glorious products of nature. If a deer can be naked and beautiful—and nobody thinks the deer is pornographic—then why should it be that a naked man or woman cannot be just seen as beautiful?
A naked picture or a naked statue becomes pornography if it provokes your sexuality. That’s the only criterion.
But that is not the case with Khajuraho. In fact the temples were made for just the opposite purpose.
It is a temple, and meditators were sitting around just looking at the sculptures, and watching within themselves whether there was any sexual desire arising. This was the criterion: When they found there was no sexual desire arising, it was a certificate for them to enter the temples.
inside there are no nude statues.
So now my methods are applicable to both. I call them preliminary methods. They are to destroy everything that can prevent you from going into a silent meditation. Once Dynamic Meditation or Kundalini Meditation succeeds, you are clean. You have erased repressiveness. You have erased the speediness, the hurry, the impatience. Now it is possible for you to enter the temple.
It is for this reason that I have spoken about the acceptance of sex, because without the acceptance of sex, you cannot get rid of repression. And I want you to be completely clean, natural. I want you to be in a state where those one hundred and twelve methods can be applicable to you.
This is my reason for devising these methods—these are simply cleansing methods.
It is a rare phenomenon today to find a healthy mind. Everybody is feeling a certain kind of nausea, a mental nausea, a certain emptiness, which is like a wound hurting. Everybody is having his life turned into a nightmare. Everybody is worried, too much afraid of death; not only afraid of death but also afraid of life.
People are living halfheartedly, people are living in a lukewarm way: not intensely like Zorba the Greek, not with a healthy flavor, but with a sick mind. One has to live, so they are living. One has to love, so they are loving. One has to do this, to be like this, so they are following; otherwise there is no incentive coming from their own being.
They are not overflowing with energy. They are not risking anything to live totally. They are not adventurous—and without being adventurous, one is not healthy. Adventure is the criterion, inquiry into the unknown is the criterion. People are not young, from childhood they simply become old. Youth never happens.
It should not be just Eastern—something from the Western evolution should be included, and I find those therapies are immensely helpful. They can’t go far, but as far as they go, it is good. Where they stop, meditations can take over.
They have helped people to cleanse their beings, prepared them to be ready to enter into the temple of meditation. My effort is to dissolve the separation between East and West. The Earth should be one, not only politically but spiritually, too.
You say that people think that this is a clever way of brainwashing. It is something more: It is mindwashing, not brainwashing. Brainwashing is very superficial.
if the mind which is behind the brain is polluted, is dirty, is full of repressed desires, is full of ugliness, soon the brain will be full of all those ugly things.
I don’t see that there is anything wrong in it—washing is always good.
Do real problems exist? Are all problems just mind games?
…Does awareness make problems disappear? Or is there a possibility that awareness brings repression? I find that whenever I feel a little more centered and aware than usual I don’t feel any problems, but when I am no more centered all the old problems are back and they look even bigger. Is this repression?
Unawareness creates problems, is the only problem really. So when you become alert, aware, problems disappear—they are not repressed! And if you repress them you will never become aware, remember it; because a person who represses his problems will be afraid of becoming aware. The moment one who has repressed problems becomes aware, those problems will come up. Awareness will bring them to light.
It is as if you are hiding rubbish in your house: You will be afraid to bring light in, because then you will have to see all that you have been hiding there. You cannot bring light in.
I lived in a village once, for a few days. There was a river, so dirty—just such a small river that you cannot even call it a river. And there was no other way, no other water supply. A guest came to stay with me. Now, I was a little puzzled: how to take him to that dirty river? So I took him early, four o’clock in the morning, and we enjoyed and we talked about the beauty because the moon was there and the river was really looking beautiful. He enjoyed, and he said, “I have never seen such a beautiful spot.”
I said, “That’s perfectly okay, but never come in the day.”
If you repress, you will be afraid of becoming aware. That’s why millions of people are afraid of becoming aware. Awareness will bring light into you, and then you will see all the scorpions and the snakes and the wolves … and that is frightening. One keeps oneself in darkness. At least one can go on pretending that there is no problem.
Awareness will release all that is repressed. Awareness never represses—on the contrary, it releases repressions.
When awareness is lost, centering is gone, and you are no longer so conscious, again the problems pop up—and they are bigger than ever! So the natural conclusion is: Awareness repressed them. It is not so.
If light comes, you will not stumble upon the table, and nothing will fall. You can move easily now. You will be able to see. But when it is dark, try to move in your own house and many accidents will happen. You may not be able to find the door in the night.
In darkness, the way you live creates problems. Darkness or unconsciousness only understands the language of problems; it has no solutions. Even if a solution is given to you, in your unconsciousness you will make a problem out of it. That’s what goes on happening: If I say something to you, you understand something totally different. You understand from your standpoint
That’s why Buddhas are always misunderstood. That’s natural, it can’t be avoided. It is very difficult to understand a Buddha. It is very easy and natural to misunderstand him. To understand him will require great awareness on your part—because he lives in the world where there are no problems, where there are all solutions and solutions and no problems, all answers and no questions! And you live in a world where there are only questions and questions and no answers. You live so far away … as if you are living on different planets.
He goes on shouting from there, but whatsoever reaches to you is totally different. And you can always find rationalizations for whatsoever you understand. You can become very argumentative, defensive, too. Mind is very cunning and clever. It can argue in clever ways. It can even find rationalizations and proofs; it can give you the feeling that you have understood rightly.
Awareness has to become the climate.
“Do real problems exist?” They exist only when you are unconscious—then they are real. If unconsciousness is there, they are real. Just as dreams exist when you are asleep—are they real? Yes, when you are asleep they are absolutely real. But when you are awake you know they were unreal. They were part of sleeping consciousness. Exactly like that—problems exist if you are not centered, not alert. If you become centered, alert, watchful, a witness, problems simply dissipate, evaporate.
“Are all problems just mind games?” Yes. They are all mind games. And “mind” is nothing but another name for unconsciousness.
If you force awareness upon yourself, it will be repressive. If you allow awareness to take possession of you, it will be nonrepressive. If you practice awareness, stubbornly, if it is a kind of willpower, then you will repress. Will always represses. Will is the source of repression. Wherever willpower is, there will be repression.
So your consciousness has not to be out of willpower. It has to be out of understanding. It has to be relaxed. It has to be a kind of let-go. Not enforced. That is one of the most essential things to understand. If you try to become aware, you will repress.
sooner or later you will need a holiday. You will be tired of the whole effort. And the moment you are on a holiday, the anger will come back—and with greater force, because while it was repressed it became pressurized. Whenever any energy is pressurized, it gains energy, it becomes more condensed. So whenever the lid is off your effort and will and the weight is removed, it will explode into violent rage.
Ordinarily what happens is that people who become angry for small reasons are good people, they are never in rage. You can trust them: they cannot murder or commit suicide. They will never gather that much poison. Small poison is created, thrown away. They are always fresh, healthy. Situations create anger but they don’t collect it, they don’t accumulate it—they are not hoarders.
The so-called good people, respectable people, saints, etcetera, they are the really dangerous people—they go on accumulating. One day it is going to explode. And if it is not going to explode, it has to become their very lifestyle. It will be chronic.
Never bring awareness through willpower. Anything brought by willpower is going to be wrong—let that be the criterion. Then how to bring awareness? Understand. When anger comes, try to understand why it has come; try to understand without any condemnation, without any justification either, without any evaluation. Just watch it. Neutral you should be.
suddenly there is a great light—out of understanding, out of penetration, out of witnessing, with no effort, with no will, with no conclusion that it should be like this or should be like that. A neutral witnessing, and awareness arises. This awareness has beauty and benediction. This awareness will heal you. And if this awareness comes, you will never be tired from it, because it has not been forced in the first place. So there is no need for any holiday!
In the East there was no question of holiday at all, because life was seen from a totally different vision. It is play, not work.
God is a continuum of creativity. It is play—leela. Then it is possible. Let your awareness be a play. Effortless, relaxed, and then it can become a continuum, it will be there; it will not be lost.
when I am no longer centered, all the old problems are back and they look even bigger. Is this repression?”
There must be a little bit of it, otherwise those problems will never come back. Once you have looked into any problem deeply, in a relaxed way, it is finished forever.
If you have looked into one anger situation deeply, you have understood it forever. It is finished, you are freed from it.
And all that energy that was getting involved in anger will be yours.
Western psychologists say that meditation is a subjective phenomenon and therefore not much psychological research is possible. Do you agree?
Man can experience his subjectivity on his own, but he cannot invite a researcher to go into him and to find out who he is. This is, by nature, impossible. And it is very fortunate that it is impossible—that your subjectivity, at least, is always private, always your freedom. No trespass is possible.
You can just look at those 112 methods, and it is my experience and many of my people’s experience that when you come to the method that will be suitable for you, something immediately rejoices in you—as if something in your heart has been touched, some bell starts ringing within you.
something immediately is lit up in your being. Your mind falls silent, you know—not from any outside authority, but by your own heartbeats—that “This is the method for me.”
your face will take on a certain quality. Your eyes, for the first time, will have a magnetism; your gestures will have a grace. Your whole being will be a beauty and a benediction to you and to all. As this experience ripens, you become a blessing to the whole existence.
You once said that drugs create chemical dreams—imaginary experiences.
…And J. Krishnamurti says that all yoga practices, all meditation techniques, are just like drugs—they produce chemical change and, hence, the experiences. Please comment.
Krishnamurti is right. Very difficult to understand, but he is right. All experiences are through chemical change—all, without any exception. Whether you take LSD or you fast, in both ways the body goes through chemical change. Whether you take marijuana or you do a certain pranayam, a breathing exercise, in both ways the body goes through chemical change. Try to understand it.
You cannot persuade an addict to drop his drugs, because the real reality seems so flat, boring. Once he has seen the reality through his chemicals, through chemical changes … The trees were more green and the flowers had more fragrance because he could project, he could create an illusory world.
All experiences are chemical—without any exception. When you breathe deeply you create very much oxygen inside the body; the quantity of nitrogen falls. More oxygen changes inner chemistry. You start feeling things which you never felt. If you whirl around as in dervish dances, fast, spin, the body changes; the chemicals change through spinning. You feel dizzy; a new world opens. All experiences are chemical.
There are two ways. One is to put in the chemicals—inject, smoke, or throw into the body. They come from the outside; they are intruders. That’s what all drug people are doing around the world. The other way is to change the body by fasting, breathing.… That’s what all the yogis have been doing in the East. the difference is very little.
if you have any urge to experience, I will tell you to choose the path of the yogis, because that way you will not be dependent, you will be more independent.
I know all experiences are futile, finally one has to leave them, but before you can leave them you will have to have them.
All experiences are childish, but one has to go through them to become mature.
The real religious experience is not an experience at all.
Only the witnessing self remains, only a pure consciousness, with no experience to contaminate it—you don’t see Jesus, you don’t see Buddha, you don’t see Krishna standing there.
Krishnamurti is not saying something new. It is the experience of all the buddhas. But, remember, an experience can become an experience to you only when you attain to it. Nobody can give it to you; it cannot be borrowed. If you are still childish and you feel that you need some experiences, it is better to have them through yoga exercises. Finally, that, too, has to be dropped.
Yesterday while sitting in zazen I felt myself get hit with a stick on my head.
…But at that time nobody had hit me. Also today during your lecture I got hit twice on the head but no stick-hitter was around. Is this magicless magic ?
It is sheer imagination, and on the path of meditation imagination is the greatest pitfall.
Gurdjieff used to say to his disciples, “Unless you can remember in a dream that it is a dream, you will never awaken.” This whole world is a dream—a dream is a private world, the world is a common dream. If you cannot awaken while dreaming, it will be impossible to awaken.
So Gurdjieff used to say that the first effort is to awaken in a dream and see the dream as a dream. He had a few techniques for how to awaken in a dream.
If it happens that you awaken in a dream, in the morning the whole world has changed. It is no more the same world because your eyes are clear, you have attained to a certain clarity of perception.
I have too much sexual energy burning within my body.
…When I dance, sometimes I feel I am going to kill the whole world and at some stages so much anger and violence bubbles within my body that I can’t channel the energy into meditation techniques and it drives me crazy. I don’t feel to go into the sex act but violent energy is still burning like volcanic fire. I can’t bear it. Please explain how to give a creative outlet to this energy.
The problem is created by the mind, not by the energy. Listen to the energy. It is showing you the right direction. It is not sexual energy which is creating the problem—it has never created any problems in the animals, in the trees, in the birds. The energy creates problems because your mind has a wrong attitude about it.
In the dynamic methods of meditation much energy is created. Many hidden sources are tapped and new sources become available. If sex has remained an unfulfilled desire then this energy will start moving toward sex. You will become more and more sexual if you meditate.
You meditate and it will become sexual; you look at somebody and your eyes will become sexual; you touch somebody and your hand will become sexual; you eat something and eating will become sexual.
When you are feeling very full of love your desire to eat disappears.
When somebody accepts you, you will be able to accept yourself, not before it. When somebody else feels happy with you; you will start feeling happy with yourself, not before it.
Each relationship is a mirror. It reflects you. How can you know yourself without the mirror? There is no way.
when lower needs are fulfilled, higher needs arise.
A guilty person never feels at ease with himself, he cannot have any confidence;
he goes and finds somebody to guide him. He is unconfident, hence the need arises.
Don’t allow anybody to meddle with your life. It is totally yours.
Your body is giving you the right indication; the body is very wise. The mind is a very late arrival. The body has lived millions of years, it knows what is needed. It is the mind that interferes. Mind is very immature, body is very mature. Listen to the body.
When the body is at ease, relaxed, and there is no tension, and the body is not fighting for something, is not trying to attract your attention because you are not fulfilling a need, when the body is calm and quiet, you can float high, you can fly high, you can become a white cloud.
The body is your earth, the body has all your roots. You have to find a bridge between you and your body. If you don’t find that bridge, you will be constantly in conflict with your body—and a person who is fighting with himself is always miserable.
Can one be absorbed in doing something
…for instance, these dynamic meditation techniques—with absolute total intensity, and at the same time remain a witness who is separate, apart?
You think that a witness is something apart, separate. It is not. Your intensity, your wholeness, is your witness. So when you are witnessing and doing something you are not two—the doer is the witness.
The dancer is the witness. And if the dancer is not the witness then you cannot be total in the dance.
So don’t try to divide yourself. While dancing become the dance. Just remain alert; don’t fall asleep, don’t be unconscious. You are not under a drug, you are alert, fully alert.
Only in language will you appear two, the dancer and the witness, but deep down you are the one. The whole dancer is alert.
Then only peace, equilibrium, silence, will happen to you. If you are divided there will be tension, and that tension will not allow you to be totally here and now, to merge into existence.
It seems I used to be able to meditate—I think.
…A beautiful, silent, transparent state would arrive from somewhere; I presumed this was meditation. Now, nothing comes except a racing mind. What happened?
The days when you were feeling a kind of meditation happening to you were the days you were not looking for it—it was happening to you.
Now you are trying to make it happen, and that makes all the difference. All the things that are really valuable in life only happen; you cannot make them happen, you cannot do them. It may be meditation, it may be love, it may be blissfulness, it may be silence.… Anything that goes beyond your mind is beyond your capacity to do it; you can only do things which come in the territory of the mind.
The mind is the doer, but your being is not a doer. Your being is just an opening, and a deep acceptance of whatever happens, with no complaint, with no grudge—just a pure gratefulness. And that, too, is not done by you; that is also part of the happening. We have to make this distinction very clear; almost everybody gets confused. Something happens to you—it is so beautiful, so blissful—the mind starts immediately desiring that it should happen more, that it should happen more often, that it should go deeper. The moment mind comes in, it disturbs everything. Mind is the devil, the destroyer.
Instead of bringing more meditation, it will bring you more frustration. Instead of bringing you more love, it will bring to you more anger. Instead of silence and peace, it will bring more traffic of thoughts—and that happens to almost everybody. So it is something natural that one has to grow out of.
“I used to be able to meditate. A beautiful, silent, transparent state would arrive from somewhere; I presumed this was meditation.” Neither were you expecting it, nor were you desiring it; it was just a guest, like a breeze that comes to you. But you cannot keep it, and you cannot order it to come. It comes when it comes. Once you understand this, you stop trying.
It will come again, it will come more often. Slowly, slowly it becomes your heartbeat; waking, sleeping, it is always there, it never goes. But it is not your doing. You cannot brag that “I have done it.” You can only say, “I have allowed the unknown to do it to me.” It is always from the unknown that great experiences enter into our small hearts, and when we are trying hard to get them, we become so tense that the very tension prevents them.
Just watching the mind is one of the greatest secrets of life, because it does not show that it works—but it works! Just as you watch, indifferent, uninterested, as if it has nothing to do with you, those thoughts start getting thinner; there is less traffic on the track of the mind.
Slowly, slowly there are small gaps, and in those gaps you will have a glimpse of what you used to have. But don’t jump upon it, don’t be greedy. Enjoy it, it will also pass; don’t try to cling to it. Thoughts will start coming again; again a gap will come, a bigger gap. Slowly, slowly bigger gaps will be happening when the mind will be empty.
do not lose hope. Perhaps those moments are needed to crystallize you, to make you strong. Be grateful not only when things are going good, but be grateful when everything is going wrong. A man who can be grateful when everything is going wrong is really grateful; he knows the beauty of gratefulness. For him, things can go wrong forever, but his gratefulness is such a transforming force, it is going to change everything.
So don’t be worried about the racing mind; let it race. Allow it to race as fully as possible; don’t prevent it, don’t try to stop it—you just be a watcher. You get out of the mind and let the mind race, and soon, without fail, as a natural law, gaps will start happening. And when gaps happen, don’t get too happy that, “I have got it.” Remain relaxed. Enjoy those gaps also, but without greed and without desire, because they will disappear;
All that is great is going to happen to you not by your effort, but by your relaxed openness, availability.
Just keep your doors open.
The guest will come—it has never been otherwise.
The guest always comes.
Remember, we are not the doers as far as things beyond mind are concerned; we are only receivers. And to become a receiver you have just to become a watcher of your mind, because through watching those gaps appear. In those gaps your door is open. And through that door, stars can enter into you, flowers can enter into you. Even when stars and flowers enter into you, don’t be greedy, don’t try to keep them in. They come out of freedom and you should remember, they will remain with you only in freedom. If you destroy their freedom, they are destroyed, too. Their freedom is their very spirit.
It is my continual experience of thousands of people that when they come for the first time to meditate, meditation happens so easily because they don’t have any idea what it is. Once it has happened, then the real problem arises—then they want it, they know what it is, they desire it. They are greedy for it; it is happening to others and it is not happening to them. Then jealousy, envy, all kinds of wrong things surround them.
Always remain innocent as far as things beyond mind are concerned. Always remain amateur, never become an expert. That is the worst thing that can happen to anybody.
Appendix: OSHO NADABRAHMA MEDITATION
Osho Nadabrahma is a mantra meditation.
when you chant a mantra or you chant a sound your body starts vibrating; your brain cells particularly start vibrating.
If rightly done your whole brain becomes tremendously vibrant, and the whole body also. Once the body starts vibrating and your mind is already chanting, they both fall in a tune. A harmony—which is ordinarily never there—between the two.
Your mind goes on its way, your body continues on its own. The body goes on eating, the mind goes on thinking. They never meet—they both go on separate pathways, and that creates a split.
The basic schizophrenia is created because the body goes in one direction, the mind goes in another direction.
When you start chanting a sound—and any sound will do, even abracadabra—if you start resounding inside, the body starts responding. Sooner or later a moment comes when the body and the mind are both together in one direction for the first time. When body and mind are both together, you are free from the body and the mind—you are not torn apart. Then the third element which you are in reality—call it soul, spirit, atma, anything—that third element is at ease because it is not being pulled in different directions.
you have to become a witness.
Stand outside and watch from there … and it is tremendously peaceful. It is silence, it is bliss, it is benediction.
This is the whole secret of chanting—that’s why chanting has prevailed down the centuries.
If you don’t get out, if you don’t become a witness, there is a danger—then you have missed the whole point. If you become drunk with the body and the mind and your soul also becomes drunk, then chanting is an intoxicant. Then it is like a tranquilizer—it will give you a good sleep, that’s all. It is a lullaby. Good—nothing wrong in it—but not of any real value either.
you have to use the sound, the chanting, the mantra, not as an intoxicant for your being. Let it be an intoxicant for the body and the mind but you slip out of it before you become intoxicated; you stand out and you watch. You see the body swaying and you see the mind feeling very very peaceful and calm and quiet. Watch from the outside and be alert like a flame.
Osho Nadabrahma Meditation Instructions
Nadabrahma is an old Tibetan technique, which was originally done in the early hours of the morning. It can be done at any time of the day, alone or with others, but have an empty stomach and remain inactive for at least fifteen minutes afterward. The meditation lasts an hour, and there are three stages.
First Stage: 30 minutes
Sit in a relaxed position with eyes closed and lips together. Start humming, loudly enough to be heard by others and create a vibration throughout your body. You can visualize a hollow tube or an empty vessel, filled only with the vibrations of the humming. A point will come when the humming continues by itself and you become the listener. There is no special breathing and you can alter the pitch or move your body smoothly and slowly if you feel it.
Second Stage: 15 minutes
The second stage is divided into two 7½-minute sections. For the first half, move the hands, palms up, in an outward circular motion. Starting at the navel, both hands move forward and then divide to make two large circles mirroring each other left and right. The movement should be very slow—so slow that at times there will appear to be no movement at all. Feel that you are giving energy outward to the universe.
After 7½ minutes turn the hands, palms down, and start moving them in the opposite direction. Now the hands will come together toward the navel and divide outward to the sides of the body. Feel that you are taking in energy. As in the first stage, don’t inhibit any soft, slow movements of the rest of your body.
Third Stage: 15 minutes
Sit or lie absolutely quiet and still.
Osho Nadabrahma Meditation for Couples
Partners sit facing each other, covered by a bedsheet and holding each other’s crossed hands. It is best to wear no other clothing. Light the room only with four small candles and burn a particular incense, kept only for this meditation.
Close your eyes and hum together for thirty minutes. After a short while the energies will be felt to meet, merge, and unite.