THE HARA AND THE SEVEN CHAKRAS

Osho explains the inner map : THE HARA AND THE SEVEN CHAKRAS .….

The Buddha is not lying anywhere else other than in the hara; he is not lying in the heart. The energy can be brought to the heart, then the expression will be love. The energy can be brought to the third eye, then you will be able to see things which are not ordinarily visible -- auras of people, auras of things, a certain kind of X-ray energy that goes deeper into things. If the same energy moves into the seventh center, according to Patanjali, Samadhi is attained -- you become enlightened…….

“ I HEARD YOU SAY THAT THE CENTER OF OUR BUDDHAHOOD IS AT THE `HARA' POINT INSIDE THE BODY.

IS THERE ALSO A SLEEPING BUDDHA ENERGY IN OUR HEARTS AND IN THE THIRD EYE? DO WE ALL HAVE THE SAME POTENTIAL OF REMEMBERING, EACH ONE WITH HIS OR HER UNIQUE EXPRESSION OF CREATIVITY?

PLEASE COMMENT.

The hara center is the source of all your energy. It can grow just like a tree grows from the roots into different branches.

According to a different calculation of Patanjali, the energy can be divided into seven centers, but the original source remains the hara. From the hara it can go up.

The seventh center is in the head, and the 

sixth center is what you call the third eye. 

The fifth center is in our throat, and the 

fourth center is exactly in the middle: the heart. 

Below the heart there are three centers, above the heart there are three centers. But all these seven centers grow like a tree from the original source of the hara. That's why, in Japanese, suicide is called hara-kiri. People don't cut their throats, they don't cut their heads. They simply pierce a small knife into the hara center -- 

just exactly two inches below the navel -- and the person dies. And you will not know at all that somebody has committed suicide. Just the energy is released from the body, the source is opened.

I am trying to take you to the very original source. From there, it is up to you to bring your energy into any center you want.

Between the first center, the hara, and the seventh center in the head, the energy can move just like the energy moves into different branches of a tree -- from the roots to the uppermost flowering. The hara is the source. 

When it blossoms, it reaches suddenly to the seventh center, piercing your heart, your throat, and at the seventh center it blossoms as a lotus. Man is also a flowering tree.

These are different ways of looking at things. Patanjali's yoga is one of the ways; Zen is a totally different approach. To me, Zen seems to be more scientific, while Patanjali seems to be more intellectual and philosophical. Zen begins from the very source.

The buddha is not lying anywhere else other than in the hara; he is not lying in the heart. The energy can be brought to the heart, then the expression will be love. The energy can be brought to the third eye, then you will be able to see things which are not ordinarily visible -- auras of people, auras of things, a certain kind of X-ray energy that goes deeper into things. If the same energy moves into the seventh center, according to Patanjali, samadhi is attained -- you become enlightened.

But these are different calculations. Rather than talking about samadhi, I would rather encourage you to enter into the source of energy from where everything is going to happen. I don't like to talk about the flowers much, because that talk will remain simply conceptual. My approach is more pragmatic.

I want you to experience your sleeping energy. And the moment you reach there, it awakens. It sleeps only if you are not there. If your awareness reaches to the source, it wakes up, and in its waking is the buddhahood. In its waking you become for the first time part of existence: no ego, no self, a pure nothingness. “

OSHO
The Zen Manifesto: Freedom From Oneself . Chapter 7 - Mind only thinks, meditation lives (6 April 1989 pm in Gautam the Buddha Auditorium)

“ The navel is such an important centre that if it is blocked, many things will be blocked, because every energy has to pass through the navel. It is the life source…..

[A sannyasin says: When I first came here, I felt an incredible anxiety building up in my solar plexus, and it seems somehow connected with Tai Chi. When I started Tai Chi, it was like an explosion. I've seen that meditation seems to be of two types and that I can experience my body through here (indicating hara) or here (indicating third eye) and I wonder which I should do.]

Concentrate on the third eye. The japanese and chinese methods concentrate chi energy in the hara and sometimes it can become too heavy. You can become powerful through it. Those methods are meant really for Samurais, warriors; the whole concept of chi is for a warrior. The effort is how to conserve your energy inside a citadel in your being that is not available to anybody else. It is available only to you when you need it, and it makes you tremendously powerful.

My methods are totally different. I am not trying to make you powerful. I am trying to make you peaceful. The energy is not to be concentrated; rather, it is to be dispersed, it has to be flowing. You are not going to fight -- you are going to surrender. It is a let-go.

So I can use Tai Chi and other methods, first to concentrate the energy, then to explode it. But explosion remains the aim. First you collect it and then you let it go -- but let-go remains the aim.

My effort is not to make you a warrior. Life should not be looked upon as a conflict. that's where the Japanese missed the whole thing, and that's how they became participants with Hitler... the power-instinct. I am against any power-oriented methods. Use them just so that you can collect energy and then have the feel of explosion, of let-go. 

Have it, but only so you can lose it, because if you don't have it you can't lose it beautifully. A man who has no concentrated energy finds it very difficult to surrender -- from where to surrender?

He has no centre, he does not know where he is. If you ask him, sometimes he says in the head, sometimes he says in the heart, and by the time he has said in the heart, he is in the stomach. He is confused. Unless you know who you are, where you are, it is difficult to surrender.

So Tai Chi is good. I am going to use it. Aikido, Karate is good -- but not as ends; they are means. Once you have the energy, then let it flower, let it move to the winds, released, shared, mm? ”

OSHO
Be Realistic: Plan for a Miracle . Chapter 9 - None (24 March 1976 pm in Chuang Tzu Auditorium)

The Blindness Of Crowds

The Blindness Of Crowds

Every crowd is a motley crowd, but no individual is motley. Every individual is an authentic consciousness. The moment he becomes a part of the crowd, he loses his consciousness; then he is dominated by the collective, mechanical mind...

I don't want any crowds in the world. Whether they have gathered in the name of religion, or in the name of nationality, or in the name of race, it does not matter. 

The crowd as such is ugly, and the crowd has committed the greatest crimes in the world, because the crowd has no consciousness. It is a collective unconsciousness...

I don't want any crowds in the world... the crowd has committed the greatest crimes, because the crowd has no consciousness. It is a collective unconsciousness...

Man in the crowd has always behaved blindly. If you pull the same man out of the crowd and ask him, "What were you doing? Can you do it alone, on your own?" he will feel embarrassed. And you will be surprised to hear his answer: "On my own I cannot do such a stupid thing, but when I am in a crowd something strange happens."

For 20 years I lived in a city which was proportionately divided, half and half, into Hindus and Mohammedans. They were equally powerful, and almost every year riots happened. 

I used to know a professor in the university where I was teaching. I could never have dreamed that this man could put fire to a Hindu temple; he was such a gentleman -- nice, well educated, cultured. 

When there was a riot between the Hindus and the Mohammedans I was watching, standing by the roadside. Mohammedans were burning a Hindu temple, Hindus were burning a Mohammedan mosque. I saw this professor engaged in burning the Hindu temple. I pulled him out and I asked, "Professor Farid, what are you doing?"

He became very embarrassed. He said, "I'm sorry, I got lost in the crowd. Because everybody else was doing it, I forgot my own responsibility -- everybody else was responsible. I felt for the first time a tremendous freedom from responsibility. Nobody can blame me. It was a Mohammedan crowd, and I was just part of it."

Man loses his small consciousness so easily into the collective ocean of unconsciousness. That is the cause of all wars, all riots, all crusades, all murders.

On another occasion, a Mohammedan's watch shop was being looted. It was the most precious collection of watches. The people who were taking away those watches and destroying the shop -- they had killed the shop owner -- were all Hindus. An old priest I was acquainted with was standing on the steps and shouting very angrily at the people, "What are you doing? This is against our religion, against our morality, against our culture. This is not right."

I was seeing the whole scene from a bookstore, on the first story in a building just in front of the shop on the other side of the road. The greatest surprise was yet to come. 

When people had taken every valuable article from the shop, there was only an old grandfather clock left -- very big, very antique. Seeing that people were leaving, the old man took that clock on his shoulders. It was difficult for him to carry because it was too heavy. I could not believe my eyes! He had been preventing people, and this was the last item in the shop.

I had to come down from the bookstore and stop the priest. I said to him, "This is strange. The whole time you were shouting, 'This is against our morality! This is against our religion, don't do it!' And now you are taking the biggest clock in the shop."

He said, "I shouted enough, but nobody listened. And then finally the idea arose in me that I am simply shouting and wasting my time, and everybody else is getting something. So it is better to take this clock before somebody else gets it, because it was the only item left."

The crowds must disappear from the world. Only individuals should be left. Then individuals can have meetings... communions... dialogues.

I asked, "But what happened to religion, morality, culture?"

He said this with an ashamed face -- but he said it: "When nobody bothers about religion, culture and morality, why should I be the only victim? I am also part of the same crowd. I tried my best to convince them, but if nobody is going to follow the religious and the moral and the right way, then I am not going to be just a loser and look stupid standing there. Nobody even listened to me, nobody took any notice of me." He carried that clock away.

I have seen at least a dozen riots in that city, and I have asked individuals who have participated in arson, in murder, in rape, "Can you do it alone, on your own?" And they all said, without any exception, "On our own we could not do it. It was because so many people were doing it, and there was no responsibility left. We were not answerable, the crowd was answerable."

Man loses his small consciousness so easily into the collective ocean of unconsciousness. That is the cause of all wars, all riots, all crusades, all murders.

Individuals have committed very few crimes compared to the crowd. And the individuals who have committed crimes, their reasons are totally different -- they are born with a criminal mind, they are born with a criminal chemistry, they need treatment. 

But the man who commits a crime because he is part of a crowd has nothing that needs to be treated.... All that is needed is that he should be taken out of the crowd. 

He should be cleaned. He should be cleaned from all bondages, from any kind of collectiveness. He should be made an individual again, just as he had come into the world.

I am against the crowd and absolutely for the individual, because only the individual can save the world.

The crowds must disappear from the world. Only individuals should be left. Then individuals can have meetings, individuals can have communions, individuals can have dialogues. Right now, being part of a crowd, they are not free, not even conscious enough to have a dialogue or a communion.

My work is to take individuals out from any crowd, Christian, Mohammedan, Hindu, Jew; any political crowd, any racial crowd, any national crowd, Indian, Chinese, Japanese. I am against the crowd and absolutely for the individual, because only the individual can save the world. 

Only the individual can be the rebel and the new man, the foundation for the future humanity.

Aham brahmasmi, 'I am god.' Meaning

EXISTENCE CARES FOR YOU……..
Once you are clean and clear, you can see tremendous love falling on you from all dimensions ……

"You are not accidental.
Existence needs you.
Without you something will be missing in existence and nobody can replace it.
That's what gives you dignity, that the whole existence will miss you.
The stars and sun and moon, the trees and birds and earth - everything in the universe will feel a small place is vacant which cannot be filled by anybody except you.

This gives you a tremendous joy, a fulfilment that you are related to existence, and existence cares for you.

Once you are clean and clear, you can see tremendous love falling on you from all dimensions."
OSHO
God is Dead: Now Zen is the Only Living Truth , Chapter 1.

“ Celebration means expansion.
When somebody is celebrating, energy starts moving in ripples and can spread all over existence.
An expanding energy can feel moons and stars and suns within itself, the whole universe within oneself.

That is the meaning of the Upanishadic declaration: Aham brahmasmi, 'I am god.'

It has nothing to do with the ego; it is not an ego declaration. In fact it is just the opposite -- a non-ego declaration.

The 'I' has disappeared and the energy has become so vast that there is no way to see the universe separate from it.

It has become universal, it has become cosmic.

This is the right point, the place from where one should start the journey.
So I am very happy. Go on expanding. 

OSHO
The Madman's Guide to Enlightenment , Chapter #8 , Chapter title: None , 8 June 1978 pm in Chuang Tzu Auditorium

NAVEL AWARENESS

OSHO explains the science of NAVEL AWARENESS , Lao Tzu meditation technique……

Lao Tzu says, "Keep searching within and bring your consciousness to the level of the navel centre. That is the first step of sadhana." 

When the authentic centre and the centre of your understanding become one, you will become an united, integrated whole. When the centre of your mind, the centre of your consciousness and your authentic centre concentrate and converge into a single focus, you will find that your life has changed. You are now a new person altogether.

Lao Tzu says: "Your consciousness becomes concentrated when it discovers the navel centre. Then it begins to revolve around it." Lao Tzu says: "When you walk, keep your attention on the navel. When you sit, keep your mind on the navel; when you get up, be aware of the navel. Do what you will, but let your consciousness always move around the navel." …….

So the first step in this sadhana is to find your centre. and to continue your efforts till the consciousness reaches not only the navel but two inches below the navel. Then one should begin to keep this centre always in mind. 

When one breathes in, this centre should rise up; when one breathes out, this centre should go down. 

Then, a constant japa begins: the rising of the centre with the incoming breath and the falling of the centre with the outgoing breath. 

If this becomes a conscious act, it yields great results. 

This is very difficult of course in the beginning, because remembrance is the most difficult thing to do. Constant remembrance is even more difficult. You might say, "That is not such a difficult thing at all. I can recollect the name of a person even after six years!" This is not remembrance. This is recollection (SMRITI).

Understand the difference. Recollection means you know something; you pass it on to your memory for recording. The memory stores this information and reproduces it on demand. 

Remembrance (smaran) means, constant, non-stop remembering. Try it a little: Observe the rising and falling of your abdomen as the breath comes and goes for just five minutes. After two seconds you will find that you have forgotten. You have started to do something else. 

Then you will be perturbed. You could not concentrate for even two seconds? The respiration was going on as usual, the abdomen also rose and fell accordingly. But you were not there. Then again bring back your remembrance.

If you strive continuously, your remembrance will increase -- second by second. When you find that you can observe the breath constantly without a simple break for three minutes -- and this short interval of three minutes will seem like three year -- then you will find that you have begun to experience the centre correctly. Then you will feel the body to be separate from the centre.

This centre is the centre of energy. One who is united to this centre, reaches infinite exaltation because he is constantly receiving infinite energy. 

So, keep a constant remembrance of the navel centre and let your consciousness revolve around it constantly. That is the temple. 

Keep circling around this temple. Whatever the state within you -- whether there is anger or hatred, jealousy or misery or happiness -- whatever the state, your first duty is to return to the navel. Then do whatever you wish.

Someone gives you news of the death of a loved one. Go back to the navel. Then let the news go within you. "Then," Lao Tzu says, "No one's death will cause a blow to the mind." You may not have observed, or perhaps you have or maybe you realised later on, recollecting the incident -- that whenever you have been given news of great joy or sorrow, the first effect has always been on the navel. You are walking on the road, or cycling, or going in a car, and suddenly an accident occurs. The first impact is on the navel. It begins to tremble. Then, the whole body begins to tremble. 

Lao Tzu says, "Whenever anything happens, go back first to the navel centre." 

Your first work is remembrance of the navel. Then, do what you like. Then happiness will not make you mad with joy, and sorrow will fail to make you unhappy. Then your centre will stand apart from the happenings that take place on the periphery. Then you remain the witness only. 

Yoga says, "Practice the sadhana of witnessing." Lao Tzu says. "Remember the navel centre constantly and the witness state will result by itself."

You will step outside of birth and death the day you become conscious of your navel centre, because this centre arises before birth and is the only thing that remains after death, when all else is lost. So he who knows and recognises his navel centre, knows that there is no birth for him nor death. He becomes beyond birth and death.

Keep constant remembrance. Seek the centre and keep incessant remembrance (SMARANA). 

• The first thing is to find the centre, 
• second is to keep on remembering it, and 
• third is to remember the frequent loss of the remembrance. 

"This is going to be rather difficult however. People come to me and say, "I try to keep my attention on the (NABHI), the navel, but I cannot. What should I do?"

To this I say: Keep attention on the fact that you have lost attention. Make it a part of your meditation. Be attentive to inattention also: don't let it pass unnoticed by you. Whenever you slip, be conscious of the slip and you will go back to remembrance, the current of meditation will join the mainstream again.

Now, the last thing. When the remembrance is complete and the centre becomes clear to you -- when you experience the centre -- then surrender everything to the centre. Say to the centre, "You alone are the master. Release me!" This surrender is easy.

Surrender is very difficult until the centre is experienced. People say, "Surrender to God," but we have no knowledge of God. How is surrender to an unknown entity possible? 

And even if God is known, you still remain the owner of your surrender. If you feel sometime that God is not to your taste, you will withdraw your surrender. We are the givers and we are the withdrawers -- what can God do? But the surrender that can be withdrawn is no surrender; in fact, it was never a surrender.

Lao Tzu's method is different. Lao Tzu says: "The day the centre is known and felt, you begin to understand and experience that the centre is the master that does not need your assistance. The breath comes and goes; sleep comes, then awakening; birth happens, then death. The current of life flows on from the centre, without your help." Then the question of surrendering does not arise because surrender just happens.

So the third and last stage of sadhana is to experience the surrender to the centre. Then there is no way for the ego to save itself. In the state of such surrender a person reaches the highest attainment……..

( Complete quote ) :
“ ONE FRIEND HAS ASKED: "YOGA IS A PATH OF ELEVATION, OF RAISING THE LIFE-ENERGY UPWARDS, WHEREAS LAO TZU'S METHOD IS EXACTLY THE OPPOSITE: OF BRINGING DOWN THE ENERGY TO THE NAVEL CENTRE. SO THE QUESTION INVARIABLY RISES: WHICH IS THE RIGHT METHOD?"

Such thoughts rise within one's mind because of our habit of breaking everything into two opposing factors. It never occurs to us that there is a connection between opposites. It is this connection that Lao Tzu talks of. You could say: the contrariness of opposites is only superficial.

Lao Tzu says; "Bring down the life-energy from the head to the navel centre. As soon as it reaches the navel centre, it becomes one with existence." Yoga says, "Raise the life-energy from the sex centre. As soon as it reaches the navel centre, it becomes one with existence." Yoga says, "Raise the life-energy from the sex centre (from the muladhar) and take it up to the head (the sahasrar). As it reaches the sahasrar, it merges with the vast existence."

These are two extremes. It is possible to take the jump from either of them. You cannot jump from the mid-point however. So, there are the two points from where you can take-off: one, from the head to the navel or; two, from the sex centre to the head.

On one point both yoga and Lao Tzu agree: that the life-energy should not remain in the intellect. It should only use the intellect as a means either to reach the navel or to reach the sahasrar. Also, a jump taken from either extremity, leads. to the same destination.

So there are three things. The first is that we see a discrepancy in all things because we fail to see the underlying propriety in that which seems contrary. 

If we want water not to remain water, we can either bring down the temperature below 0 degree so that the water changes into ice; or we can raise the temperature to 100 degree so that the water changes into vapour. In both cases, it will not be water. In both cases, we will be able to bring about the change: water will no longer be water but will be something else. In exactly the same way, whether the life-energy comes to the first centre or the last, the jump becomes possible.

There is also another fact which we find difficult to understand: that energy moves in a circle. No force on earth moves in any way except in a circular direction. In fact, the movement of energy is always circular. And, when we move on a circle, we find that the finishing point is the starting point. Then alone can the circle be complete. Therefore whether we jump from the navel or from the sahasrar, we reach the same point. The circle starts from the navel and is completed at the sahasrar. When a person jumps from either, he goes beyond the circle.

We think that the navel and the sahasrar are far apart: one in the belly, the other in the head. If we draw a straight line, there is quite some distance between the two. But we are talking about the subtle body and not the gross physical body. The circle is formed in the subtle body. There, the head and the navel are close to each other.

The subtle body is the energy body. It is not made up of matter but of energy. Here, both of these extremities lie close to each other. Lao Tzu says, "Go back to the first extremity." Yoga says, "Go to the final extremity." There are two kinds of people. Therefore both these methods are useful.

There are some people who find it very difficult to go back to the first extremity, especially those who have a male mind. Lao Tzu is concerned with the feminine mind. Man always wants to go ahead and never turn back. But this does not mean there is no way to reach the truth for the male mind. 

There is a way, but Lao Tzu does not advocate this way. He is a proponent of the feminine approach. He says, "Retrace your steps, come back." When the idea is to jump why take the trouble to go ahead? Besides, we require no effort to go back; whereas great effort is needed to go forward. To go ahead we have to put in energy, whereas all we have to do to go back is to stop making use of our energy.

Those who are artless and simple in spite of sadhana, the path of yoga is for them. It is astonishing to observe the great tradition of yoga created by India. Very many methods of sadhana have been evolved, but in all this, no thought has been given to the feminine mind. So this tradition is only half evolved.

It is because of the sway of the masculine mind that all incarnations of God have been masculine. All the Tirthankaras of the Jainas have been masculine: Buddha, Krishna, Rama. There is no mention of a single feminine incarnation (or Tirthankara) anywhere. In fact, it is believed (and this belief will become firmly rooted within us if we persist in following the masculine mind) that realisation cannot be attained in a feminine body. The woman, therefore, it is believed, must be born again as a man in order for moksha to be possible.

I feel that the Jaina Tirthankara, Mallinath, was a woman: Mallibai. But the Jainas cannot believe that a woman can attain enlightenment, so they changed her name to Mallinath. The one fundamental point of dispute between the Svetambara and the Digambara sects of the Jainas is that the former maintain she was Mallibai whereas the latter assert it was Mallinath. 

This is a unique type of dispute, where the sex of a person is questioned. It is almost certain she was a woman, but the traditional trend of thought could not accept that a woman could reach the moksha, because the Indian concept has always been influenced by the masculine mind.

Lao Tzu talks of the feminine-mind. He says: if simplicity is attained by sadhana, it can at best be a very crude simplicity. If effort is to be made so that it becomes artless, that is not artlessness. 

The very meaning of simplicity is that I should do nothing, and simplicity will result from it. To be natural also means that the very fact that we are not do anything should result in simple naturalness. But I cannot be natural if I have to make an effort to be natural.

So Lao Tzu is a supporter of the other extreme. Both extremes are imperfect, but both are instrumental in reaching the ultimate reality. It is only from the extreme point that the jump can be taken.

If you set out on the path of the masculine mind, then be an outright person. Let your labour, your effort and ambition reach the point from where there is no further to go. At this point of extremity, the jump becomes possible. Or, if you are immersed in the bliss of naturalness, then be so natural, so simple that sadhana itself becomes redundant. From such naturalness (SAHAJA), the jump is possible.

Naturalness is possible only in inaction. He who aspires to rise above cannot be natural, because in the process there is bound to be strife, there is bound to be competition. There is no competition if you just sit back. If you announce that you wish to be the last in line, no one will compete with you for your position.

Lao Tzu says: "Be so insignificant, such a non-entity, that people are not even aware that you exist." Seek the lowest hollow, the loneliest place where no one would want to be. Sit where people remove their shoes. Seek no position. Have no ambitions because the language of ambition itself is wrong.

Lao Tzu is right. Those who are like water -- they also reach. Actually, the first and the last merge into each other at one point. The first is one extremity of the infinite and the second is the other extremity of the infinite. But the first and the last are just two names of the same point, and are relative to the type of path you are on. If you go backwards, the point will be first; If you go around the full circle, this very point becomes the final point.

Yoga says 'up', Lao Tzu says 'down'. The duality of life is evident in the differences between yoga and Tao. So do not worry about it. Choose which ever pleases you. Remember always, what appeals to you that is your path. 

No matter how much others advocate something if it does not interest or appeal to you, that path is not meant for you. It is better to go astray on one's own path than to proceed correctly on another's; because the former, in spite of failures, leads you ultimately to the goal; whereas the latter, in spite of every care, leads you nowhere.

There is a reason for this. Our own nature, our own aptitude, plays a big role in our lives. So even if the path followed any another person attracts you, influences you, ask within yourself whether it suits you. It happens many times that unfavourable things look attractive even though they are not favourable. The attraction lies in their very contrariness to our nature and because they are unknown, unfamiliar. Always keep your own bend of nature in mind.

If you feel that you will feel no compunction, no agony, in being the last in the crowd; if you feel that you can be non-aggressive, that you can be a passive recipient of truth; if you feel no need to go out in search of the truth -- rather, you will wait with infinite patience, with your doors wide open, for Him to enter (which is a feminine quality); if you have the strength to wait till eternity -- then you will find truth at your door step this very moment. But if you do not have the courage to wait, if you sit at the doorstep fretting and fidgeting, it is better to step out on your journey. It is of no use practising patience when you are restless within. Then, the journey may start within, but the journey is not fruitful. Only strife and confusion results, and you are torn between dualities.

Therefore, each of us has to understand his own nature. So there are only these two paths, these two great paths; one is the path that Lao Tzu refers to as the feminine path and the other is the path of will, the path of yoga. 

The feminine path is the choice of all those who are not ego-centered. If you come across a follower of Lao Tzu, you will not find him stiff and arrogant like our yogis. He will be very humble. His humility, however, will be very natural. It will not be put on, because he is not pseudo-humble.

If a yogi seems humble, his humility is a mere mask that he puts on to impress the public. This is bound to be because the very path he follows is the path of the ego. 

If he tries to be humble, he is going against his nature. He has chosen the path of fire and he is trying to be like water. He finds himself in difficulty; his humility is false. 

He has chosen the path of "Aham brahmasmi". He has set out on this path so that one day he can say "I am Brahma." Lao Tzu's path is such that one day the sadhaka can claim, "I am not." If these two paths are clearly understood, either one of them can lead a person to the ultimate goal.

You can inflate the ego so much that it explodes. You blow up the balloon so much that it ultimately bursts, even though you have blown it up with the idea of making it bigger and better and not with the idea of bursting it. The balloon has its limitations, beyond which it cannot contain itself. If you enjoy the ego, don't be content with small victories. Let your ego expand so much that one day it spreads over the universe. Then, it is bound to explode. The day a person finds that he can declare, "I am Brahma," he finds that the ego has collapsed completely.

Or, do not feed the ego. Remove whatever air is in the balloon. Lao Tzu says, "Come back!" Have no thought of filling up that which one day is bound to burst. Why labour unnecessarily? But there are people who cannot remain happy without labouring.

There was one disciple of Lao Tzu by the name of Lieh Tzu. Someone said to him, "It is said that Buddha sat under a tree and was enlightened. Also, yogis repeat mantras and attain enlightenment. What do you say?"

Lieh Tzu replied, "As far as my understanding goes, the repetition of mantras or the practising of sadhanas and yogasanas is the work of those who cannot remain without something to do."

The real thing is not that Buddha attained because of sadhana. Rather, Buddha attained because he sat in one place. It is not that a yogi attained by repeating a mantra, but because he sat in one place. The mantra was only an excuse to do something since he could not remain inactive. Lieh Tzu meant to say that those who have attained did so because of the fact that they left everything and became inactive.

There are some people who can do this. They will not even repeat a mantra because this too ultimately proves to be useless. They do not take even this much trouble. Lieh Tzu says, "Do nothing; just sit." But it is very very difficult not to do anything. On the face of it, Lao Tzu's teaching seems very simple, but it is the most difficult thing to do. Even children can be kept busy with the mantra of toys! That is the best way to keep them occupied. There is so much restlessness within that a person sits and counts beads. This is just a an excuse to help you to sit because the child within the mind has to be kept busy. It says, "At least count beads if nothing else!"

People come to me for meditation and ask me what they should do! When I say, "Do nothing. That is meditation," they question how that can be. They must have something to go by, some support That means they are asking for something to do so that they will be able to sit in one place for some time. 

Lieh Tzu says, "The actual attainment is obtained only by sitting." Everything else is just an excuse, because you cannot sit without doing something. If you sit without doing anything, you attain without any trouble. 

But to sit, just sit, is a very great happening. Just to sit, even for a moment, means there is no movement in the mind, no restlessness, no traffic within. 

The energy is now steadfast within itself, everything within is quiet and serene. Now you have reverted to the point from where you started, you are absorbed within yourself. If this happens for even a moment, that moment is the moment of truth. It can happen both ways. It depends on you from where you take the jump. Yoga is a path, so is Tao.

Question 2

ONE FRIEND ASKS HOW A PERSON SHOULD FIND THE INTERNAL CENTRE THAT IS MENTIONED BY LAO TZU AND DEVELOP ITS HUNGER.

Sit with your eyes closed and think, "Where is the centre of my body?" We live through our body, but it is an unfortunate fact that we do not give any thought to the centre of our body. We are completely ignorant of the pivot on which the body functions. Many people believe the head to be the centre of all body functions because it is in the brain that all activities seem to take place.

The fact is, however, that the brain forms much later. When the child is conceived, there is no brain and yet life functions. But that which is formed later, cannot be the centre. 

People who are emotional, like most women, artists, poets, feel the centre to be the heart because whatever these people have known and experienced -- love, beauty and the like -- are things that have had a direct impact on their heart. That is why, when people talk of love, their hand inadvertently goes to their heart. So those who are emotional take the heart to be the centre of the body.

But the heart does not beat until the child takes its first breath. The child hears the mother's heart beat within. Therefore, the sound "tick-tick" causes not only children but also adults to fall asleep. The sound of water dripping, or the ticking of a watch, induces sleep. Doctors say that the ticking of a clock is a very good tranquilliser. The heart in the embryo does not function like a heart and yet the child is alive.

Therefore, the heart also is not the centre. Lao Tzu says, "The navel is the centre and not the heart or the brain." The child is joined to the mother by its navel. The first glimpse of life comes through the navel. This is scientifically correct.

So, search within. Lao Tzu says, "Keep searching within and bring your consciousness to the level of the navel centre. That is the first step of sadhana." 

When the authentic centre and the centre of your understanding become one, you will become an united, integrated whole. 

When the centre of your mind, the centre of your consciousness and your authentic centre concentrate and converge into a single focus, you will find that your life has changed. You are now a new person altogether.

Lao Tzu's disciples have, for ages, been carrying out a simple experiment to prove that you cannot grow unless you locate your centre within. 

The experiment is this. Take two small tanks of equal dimensions. Fill them with water. Insert an iron rod in the middle of one tank, leaving the other as it is. Put two identical fish and put one in each tank. Given the same conditions and the same diet, you will be surprised to find that the fish in the tank with the iron-rod in the centre develops quickly, whereas the growth of the fish in the other tank, which is without the central rod, is slower. The fish in the former tank swims around and around the rod, while the fish in the second tank has no centre. It swims here and there listlessly in the absence of a centre and is also more prone to illness. 

This experiment has been religiously carried out by the followers of Lao Tzu for hundreds of years and it has always been found that the fish in the tank with the centre rod has always been well-developed and healthy, whereas the fish in the other tank was stunted in growth and unhealthy.

The followers of Lao Tzu maintain that a person who succeeds in locating his centre finds his consciousness revolving around and around this centre. It is only then that his consciousness begins to develop. 

Those who do not find their centres remain stunted and lifeless, like the fish in the second tank, because they have no centre, no base around which they can revolve and develop. They cannot find their direction: where they should go, what they should do. By revolving round the same circumference, the consciousness develops.

Lao Tzu says: "Your consciousness becomes concentrated when it discovers the navel centre. Then it begins to revolve around it." Lao Tzu says: "When you walk, keep your attention on the navel. When you sit, keep your mind on the navel; when you get up, be aware of the navel. Do what you will, but let your consciousness always move around the navel." Become a fish and go round and round the navel, and you will soon discover a new, powerful consciousness arising within you. The results are wondrous!

There are many experiments you carry out. You are sitting on a chair. Now, Lao Tzu says your way of sitting on the chair is wrong, therefore, you get tired. He says, "Do not sit on the chair." This does not mean you are not actually to sit on the chair; that you should sit on the ground. Lao Tzu says, "Sit on the chair but do not put your weight on the chair. Put all your weight on the navel."

You can carry out the experiment right away. It is only a matter of emphasis. When we put all our weight on the chair the emphasis is in the chair. The chair becomes the all in all. You are merely like a coat hanging on a peg. If the peg breaks, you fall down, like a coat which has no centre of its own and which depends on the peg for its centre. 

Lao Tzu says you will tire yourself this way because you are not acting like an animate, conscious being and are depending entirely on an inanimate object. 

Lao Tzu says: "Sit on the chair but be fixed at your own centre at the navel." Hang everything on the peg of the navel. Hours will go by and you will find no sign of fatigue. If a man begins to live by hanging his consciousness on the peg of the navel-centre, all mental-fatigue vanishes. A unique freshness pervades his mind, a serene calmness flows within him and he gains a self-confidence which only those who have found their centre attain.

So the first step in this sadhana is to find your centre. and to continue your efforts till the consciousness reaches not only the navel but two inches below the navel. Then one should begin to keep this centre always in mind. When one breathes in, this centre should rise up; when one breathes out, this centre should go down. Then, a constant japa begins: the rising of the centre with the incoming breath and the falling of the centre with the outgoing breath. If this becomes a conscious act, it yields great results. This is very difficult of course in the beginning, because remembrance is the most difficult thing to do. Constant remembrance is even more difficult. You might say, "That is not such a difficult thing at all. I can recollect the name of a person even after six years!" This is not remembrance. This is recollection (SMRITI).

Understand the difference. Recollection means you know something; you pass it on to your memory for recording. The memory stores this information and reproduces it on demand. 

Remembrance (smaran) means, constant, non-stop remembering. Try it a little: Observe the rising and falling of your abdomen as the breath comes and goes for just five minutes. After two seconds you will find that you have forgotten. You have started to do something else. Then you will be perturbed. You could not concentrate for even two seconds? The respiration was going on as usual, the abdomen also rose and fell accordingly. but you were not there. Then again bring back your remembrance.

If you strive continuously, your remembrance will increase -- second by second. When you find that you can observe the breath constantly without a simple break for three minutes -- and this short interval of three minutes will seem like three year -- then you will find that you have begun to experience the centre correctly. Then you will feel the body to be separate from the centre.

This centre is the centre of energy. One who is united to this centre, reaches infinite exaltation because he is constantly receiving infinite energy. So, keep a constant remembrance of the navel centre and let your consciousness revolve around it constantly. That is the temple. Keep circling around this temple. Whatever the state within you -- whether there is anger or hatred, jealousy or misery or happiness -- whatever the state, your first duty is to return to the navel. Then do whatever you wish.

Someone gives you news of the death of a loved one. Go back to the navel. Then let the news go within you. "Then," Lao Tzu says, "No one's death will cause a blow to the mind." You may not have observed, or perhaps you have or maybe you realised later on, recollecting the incident -- that whenever you have been given news of great joy or sorrow, the first effect has always been on the navel. You are walking on the road, or cycling, or going in a car, and suddenly an accident occurs. The first impact is on the navel. It begins to tremble. Then, the whole body begins to tremble. Lao Tzu says, "Whenever anything happens, go back first to the navel centre." Your first work is remembrance of the navel. Then, do what you like. Then happiness will not make you mad with joy, and sorrow will fail to make you unhappy. Then your centre will stand apart from the happenings that take place on the periphery. Then you remain the witness only. Yoga says, "Practice the sadhana of witnessing." Lao Tzu says. "Remember the navel centre constantly and the witness state will result by itself."

You will step outside of birth and death the day you become conscious of your navel centre, because this centre arises before birth and is the only thing that remains after death, when all else is lost. So he who knows and recognises his navel centre, knows that there is no birth for him nor death. He becomes beyond birth and death.

Keep constant remembrance. Seek the centre and keep incessant remembrance (SMARANA). The first thing is to find the centre, second is to keep on remembering it, and third is to remember the frequent loss of the remembrance. "This is going to be rather difficult however. People come to me and say, "I try to keep my attention on the (NABHI), the navel, but I cannot. What should I do?"

To this I say: Keep attention on the fact that you have lost attention. Make it a part of your meditation. Be attentive to inattention also: don't let it pass unnoticed by you. Whenever you slip, be conscious of the slip and you will go back to remembrance, the current of meditation will join the mainstream again.

Now, the last thing. When the remembrance is complete and the centre becomes clear to you -- when you experience the centre -- then surrender everything to the centre. Say to the centre, "You alone are the master. Release me!" This surrender is easy.

Surrender is very difficult until the centre is experienced. People say, "Surrender to God," but we have no knowledge of God. How is surrender to an unknown entity possible? And even if God is known, you still remain the owner of your surrender. If you feel sometime that God is not to your taste, you will withdraw your surrender. We are the givers and we are the withdrawers -- what can God do? But the surrender that can be withdrawn is no surrender; in fact, it was never a surrender.

Lao Tzu's method is different. Lao Tzu says: "The day the centre is known and felt, you begin to understand and experience that the centre is the master that does not need your assistance. 

The breath comes and goes; sleep comes, then awakening; birth happens, then death. The current of life flows on from the centre, without your help." Then the question of surrendering does not arise because surrender just happens.

So the third and last stage of sadhana is to experience the surrender to the centre. Then there is no way for the ego to save itself. In the state of such surrender a person reaches the highest attainment.”

OSHO
The Way of Tao, Volume 2 . Chapter 7 - The sadhana of Tao -- in the context of yoga (4 February 1972 pm in Immortal Study Circle)

TO ENJOY THE BLISS OF EXISTENCE IS SAMADHI

This is the difference between spiritual joy and worldly joys. THE BLISS OF SAMADHI IS THE BLISS OF SIMPLY EXISTING. No desire, no longing or craving, is connected with it. It is simply the 'joy of being'.

Therefore Shiva speaks of the 'bliss of existence', lokananda. That you are -- that in itself is a great bliss!......

Therefore, all meditation is a quest to become pure. When you forget the body, forget the mind, then you will begin to attain the joy of existence, the bliss of Samadhi. 

Just try to do one thing: try to forget the body and the mind for some time. As soon as they are forgotten you begin to remember the soul. 

As long as you are aware of body and mind you cannot remember the soul. The mind and body are on the periphery, whereas the soul is at the center. You cannot look at both of them at the same time……

“ TO ENJOY THE BLISS OF EXISTENCE IS SAMADHI.

When you have reached the self and are firmly established in it, you have reached the most profound state of existence. Existence is at its greatest density at this point, for everything is created out of here. Your center is not only your center but the center of all creation.

We are separated only at the circumference. 'You' and 'I' are separations of the body. As we leave the body and turn within, the distance gets smaller and smaller. 

The day you know the soul you will also have known God. The day you know your own self you will know the self of all creation, because at the center all is one. Distances only exist at the periphery.

Shiva says: By attaining this existence within one's self, the joy of Samadhi is attained.

Samadhi-sukham, the 'bliss of Samadhi'; these words should be understood. 

You have known many joys: the joy of a good dinner, the joy of good health and well-being. When you quench your thirst or enjoy sex -- such bodily joys you know fully, but understand well that all these joys carry complementary sorrows with them. 

If you are not thirsty, water will bring no joy. If you are prepared to undergo the torment of thirst, only then will you enjoy drinking water. The affliction, the agony, comes first and is long; the ensuing joy is only momentary. As soon as the water slides down the throat the thirst is quenched. The same is true with food. The more you suffer the pangs of hunger, the tastier is the food.

This is the irony of life; the people who are tormented by hunger, who could really enjoy the pleasures of eating, have nothing to eat. Those who do not know what hunger is, have plenty to eat, but they cannot enjoy their food; on the contrary, it is a source of distress for them.

As long as there is thirst in you, water can quench it; but you can live a kind of life in which you never feel thirsty; do not go in the sun, do no manual work, stay at home and relax and you will not feel the thirst. But then you will find no joy in drinking water. He who toils all day, enjoys the bliss of a good night's rest. 

This is ironical: if you want to enjoy the pleasure of a good night's sleep you have to work like a labourer all day. The trouble is that you want to spend your days like an emperor and your nights like a labourer.

In the external world, in the world of objects, joy and sorrow are intrinsically connected; therefore, the day you acquire a mansion, sleep will desert you. The day you obtain a feather bed you will find yourself tossing in your sleep all night. 

Look at the labourer; he sleeps under a tree on top of stones and pebbles. He sleeps like a log. Mosquitos bite him; he is so hot that his body is soaked with perspiration, but he is oblivious to it all. He has gone through such intense misery all through the day that he has earned the joy that he will have in the night.

We have to pay for our joy and comfort with toil and troubles in this world. Here each joy is connected with an equivalent sorrow. And human being is entangled in one dilemma: he wants to keep the joy and get rid of the sorrow. But this is impossible. We have been trying for thousands of years that the sorrow should be eliminated and the joy should be saved. But we have not been successful in our efforts. The sorrow is certainly eliminated, but at the same time the joy is reduced proportionately. We resent sorrow and desire joy. Hence the problem.

What is the meaning of the 'joy of Samadhi'? That which has no sorrow attached to it. The bliss of Samadhi is not quenching any thirst, it is not filling an empty stomach, nor is it the weariness after a hard day's work. 

The bliss of Samadhi is not connected with sorrow and toil. This is the difference between spiritual joy and worldly joys. THE BLISS OF SAMADHI IS THE BLISS OF SIMPLY EXISTING. No desire, no longing or craving, is connected with it. It is simply the 'joy of being'.

Therefore Shiva speaks of the 'bliss of existence', lokananda. That you are -- that in itself is a great bliss! 

It has nothing to do with desires and pain etc. Remember, the soul suffers from no hunger and no thirst; hence the question of hunger and thirst and the pleasure gained out of their satiation does not arise. 

All thirsts and hungers belong to the body, so when a person desires the pleasures of the body he should also be prepared for the pains. The more he is prepared to go through the pains and suffering, the more happiness he attains. The joy of the soul is the purest of joys. There is no place for sorrow here. But this occurs only at the center. At the circumference you are the body.

The body is the periphery. It is the surrounding wall of your vessel; it is not you. It is your outer circle. At the center you are the soul, and it is here that a completely new kind of joy unfolds itself. Here the joy is the joy of being -- just being. 

There is no peak of happiness and abyss of misery here: no ups and downs; no gain or loss, no night or day, no toil or rest. Only you are there. There you become eternal, and this state of being eternal is filled with joy. It is overflowing. Its juice never dries up. Therefore saints call it 'eternal', everlasting, always new.

Kabir says: the juice of nectar flows incessantly unhindered, without any variation. It rains in this world, too, but the rains must be preceded by heat.

When the summer heat reaches its peak -- when there are cracks in the earth, when the trees start wailing, when the heat becomes unbearable all over -- then the rains come. 

We may ask: Why this absurd law? Why can there not be rains without all this suffering? But then we have to understand the whole system of nature, the mathematics of nature. 

The clouds are formed only when the heat becomes suffocating, for water then turns into vapour. There will be no rains if there is no evaporation. The vapour rises and forms clouds, and when the clouds are over-saturated -- so much that they can't help showering, it starts raining. So unbearable heat is prerequisite for a good rainy season.

In the world of the soul there are no opposites, no duality. 

Therefore it is referred to as 'non-dual' or indivisible. Here there is only one, not two. But then it becomes difficult for you to understand what kind of joy this is, for you know of no joy without its ensuing pain.[……]

The pleasure of Samadhi is entirely different. You do not have to pay the price for it, for what you set out to find is present now -- at this very moment. 

It is not somewhere in the future, so that you have to sat out on a quest and toil and labour. It is present here and now. You possess it already. This treasure is your birth right, you don't have to pay the price of suffering in order to get it. In that case one wonders, what would be it like?

Whatever joy you have known cannot compare with, or even give you an inkling, of this joy, for all your joys are mixed with sorrows. 

All the nectar you have known has been mixed with poison. With the body this is bound to be; birth and death, nectar and poison are side by side. Each worldly joy carries its counterpart of pain. But the soul is only immortal. There is no death for the soul; it is eternal. There are no opposites; there is only existence, pure existence.

Perhaps, if you could visualize your physical pleasures without their pain and bitterness, just drop the bitter taste lingering in your mouth and you might be able to imagine this happiness or something like it; but this would be only a glimpse. It cannot give you a clear picture. The circumference can only give you a glimpse. No matter how much you contemplate, you cannot imagine or conceptualize that which you have never experienced. You have to experience it first.

These sutras are invaluable. Be filled with wonder. Turn towards the self. Become centered in your being so that great energy will be at your disposal. 

Let life be yours -- the supreme life. Attain self-knowledge through intelligence -- through awareness, the supreme awareness -- and by breaking through your slumber you shall enjoy the bliss of existence. The bliss of samadhi is yours for the asking.[….]

Therefore, all meditation is a quest to become pure. When you forget the body, forget the mind, then you will begin to attain the joy of existence, the bliss of samadhi. 

Just try to do one thing: try to forget the body and the mind for some time. As soon as they are forgotten you begin to remember the soul. As long as you are aware of body and mind you cannot remember the soul. 

The mind and body are on the periphery, whereas the soul is at the center. You cannot look at both of them at the same time.

In this meditation camp if you could forget the body and mind for a little while you will gain the taste of the bliss of Samadhi. 

Once you get the taste, that is enough. Your life will take a different turn. It is the initial taste that is difficult. Once you know, once you have turned within and seen, then you know the trick. Then whenever you turn you will see. All the effort is needed in this initial turning in.

Once the key is in your hands, you are the master. Then you can taste this pleasure at will. You may wander fearlessly in the world now, and nobody can steal your treasure. 

Wherever you are, you may be a shopkeeper attending your customer, this bliss is with you and you experience it. 

One thing will start happening: you will stop seeking worldly pleasures. When the supreme joy is attained who cares about trivial pleasure? When diamonds and rubies are in your hands who will hold on to colored stones? They will drop by themselves; you need not renounce them.

Who has renounced, Mahavir or you, Buddha or you? You have renounced, for you hold on to rubbish. You have discarded the joy of samadhi in favor of the anxiety-ridden affairs of the periphery, and what have you got in exchange for your bliss is so flimsy. So coarse and crude! So stale and dirty!

The worldly man is a great renunciate, but he thinks the sannyasin is the renunciate. In fact, worldly men look at sannyasins with pity: "Poor things, they have left everything. They have missed all of life's pleasures."

They revere sannyasins and deep down pity them, too: "Poor things! They have renounced everything without enjoying anything. At least some things they should have enjoyed!" 

But worldly man have no ideas whom they are talking about. The sannyasin has experienced the greatest enjoyment. He has been invited by the vast existence to partake of the greatest of all enjoyments.

I do not ask you to give up anything. I only ask you to know, to taste. This very taste then will slowly displace all that is useless and trivial in your life. The useless just falls away; it needs to be renounced.
Enough for today.”

OSHO
The Great Path , Chapter 3 - Maxims of Yoga: A sense of wonder (13 September 1974 am in Chuang Tzu Auditorium. Translation from the Hindi series : Shiva Sutra. )

NADABRAHMA MEDITATION-Those who have, more shall be given to them

SECRETS OF NADABRAHMA MEDITATION …

Humming is one of the basic secrets to bridge the body/mind, because sound is the basic element of both. When you are humming, the body is humming -- subtle layers of the body vibrate and the mind is humming. By and by they both start falling into one step, into harmony, into a deep love affair -- a sort of orgasmic state between body and mind. Then energy is saved and that energy is great. When this energy is saved you have the right to ask for more.…..

“ A sannyasin reports on doing the Nadabrahma meditation for nine months, including during his job as a pilot. He finds it a great source of energy.

It is... it is a great source of energy. We don't know our own sources and we don't know how to connect with those sources. When you are humming a sound you fall into harmony. The sound becomes a vibration in your body/mind and by and by, slowly, the body and mind fall into a rapport. Their conflict ceases; in that cessation of the conflict, energy is saved.

Energy is being wasted continuously, because there is continuous conflict. The body wants to do one thing -- the mind wants to do something else. One moment the mind wants to do this -- another moment it wants to do that.

The body and mind are almost like two enemies, and the so-called religions help this antagonism. They have not dissolved it -- in fact they have created it more and more. They have made it almost unbridgeable, because they all condemn the body; they are all against the body. They think that the body is the sin, so the body has to be crushed, controlled, disciplined. The body has to be forced to be a slave and the mind has to declare its mastery. The mind is the real culprit -- the body is innocent; the body has never done anything wrong.

It is the mind that has led humanity into wrong paths, but the so-called religions are in favour of the mind and against the body. 

They have created a conflict inside and that conflict is continuously on -- waking, sleeping, the conflict continues. And that conflict, naturally, dissipates much energy. Great energy is wasted and nothing is achieved out of that friction, because man can achieve only when there is a unity.

United you are victorious. Divided you fall -- united you stand.

Humming is one of the basic secrets to bridge the body/mind, because sound is the basic element of both. 

When you are humming, the body is humming -- subtle layers of the body vibrate and the mind is humming. By and by they both start falling into one step, into harmony, into a deep love affair -- a sort of orgasmic state between body and mind. Then energy is saved and that energy is great. When this energy is saved you have the right to ask for more.

Jesus says, 'Those who have, more shall be given to them, and those who don't have, even that which they have will be taken away.' 

So when you have the energy and you are saving the energy you become capable of receiving more and more. 

When you are losing the energy you become incapable of receiving, so whatsoever you have is lost and you don't get any more.

The universe supplies only when somebody is using it rightly, creatively using it -- then the universe is tremendously compassionate. It gives you as much as you need, more than you need; it is very extravagant. 

If you are destroying its energy, it is very miserly: it will not give you, and whatsoever you have -- even that will be taken away.

This saying of Jesus is one of the most important sayings ever uttered by any man anywhere... very paradoxical, very significant.

So when this harmony happens in your body and mind, or in a state of song, rhythm, rapport, you are showing that you are capable -- more can he given to you. You deserve more, and more will be flowing.

You have the source of the infinite, deep hidden in your core, in your centre. When the body/mind are flowing in a rhythmic harmony, from your own innermost core energy is supplied. The innermost core is happy and wants to give many gifts to you.

And more will be coming.... Continue. You will forget what tiredness is. You will never feel exhausted -- sometimes maybe spent, but never exhausted, and these are two different things.

The feeling of exhaustion is of great frustration, futility; something has been wasted without any purpose, without any goal, without any meaning and significance.

When you feel spent that is a totally different feeling -- beautiful. After one has done a good job one feels spent. The energy has been used, creatively used; one feels happy. A painter when he has painted, a poet when he has written the poem that was haunting him for months or for years....

It is said about Gibbon, that when he completed his history -- the great history of the world which took thirty years for him to complete.... The night he completed it he wept... out of joy. His wife could not believe what he was doing why he was crying and weeping. She thought he was unhappy or something. He was tremendously joyful. He said, 'I feel spent, but I am happy. My energy has been used -- it has not been in vain. '

Your work is of a tremendous import. There are very few pilots who really understand their work. It is the most adventurous work... it is one of the most poetic, one of the most aesthetic. So don't do it just as a job. It is not a job at all -- it is a great creative activity. Mm? just to be on the winds in the vast sky is a tremendous joy -- it has a certain spiritual quality in it and the beauty of the sky and the clouds, and the sun and the sunrays, an ;l the rains, and the stars in the night, and the oceans below, and the infinite blue.... It is very meditative. To be a pilot is to be fortunate.

And the more you enter into meditation, the more you will enjoy. There is risk but all joy has risk. In the risk is the thrill. The pilot is always between life and death -- and that's the beauty of it. The pilot cannot become dead and dull. If he becomes dead and dull it is his own responsibility; he has forgotten what he is doing.

It is a great adventure; take it as an adventure and start loving it. Make it more and more meditative.

It is one of the experiences of all the meditators of the world that the higher the altitude, the easier is the meditation. That's why so many people used to go to the Himalayas: not for the mountains -- for the altitude. The higher you go, the less is the pull of gravitation. The less the pull of gravitation, the less you are a body. You start feeling a little bodilessness... you become more weightless.

As I conceive it, sooner or later spaceships will become the most useful places for meditators. They are completely out of the grip of gravitation, and man has no weight; he can float like a balloon inside of the ship. Those will become great experiences for meditators.

So the higher the altitude, the lesser is the grip of the earthly, the earth, and you are closer to the sky. You are less tethered to the instinctive, to the heavy, and you are more open and available to grace.

So down the centuries meditators have travelled to the Himalayas. It was risky, very risky, but once they started meditating there it was difficult for them to come back -- it was so easy there. Just the very altitude changes the whole chemistry of your body, and the changed proportion of the oxygen makes a lot of difference.

The more oxygen that goes into your being, the more pure the atmosphere, the less the carbon dioxide, the lighter you will feel. The same happens through fasting -- it changes the quantity of oxygen. 

The same thing happens through Dynamic Meditation -- it changes the quantity of the oxygen. All yoga breathing is nothing but an effort to change the chemistry, but on higher altitudes it changes naturally.

If some day it becomes more and more possible that more and more people can go into spaceships, there will be a great explosion of meditators in the world. The first space explorers all felt this. Their diaries, their memoirs about their experiences, are tremendously religious. They all felt a certain religious quality happening to them... and they were not religious people.

One explorer wrote in his diary, 'I have never been in the church and I have never been interested in god, but out here in space it is so silent, so eternally silent that I suddenly feel god exists. The very silence clicks something in me.' And he wept out of joy: God is!

Another explorer wept out of joy because for the first time he could see the earth as one: no Russia, no America, no India, no China -- just one! With the very feeling that the whole earth is one, at that moment he became a universal man: neither christian nor hindu, nor white nor black -- simply a dweller of the earth. That too is a great experience of religiousness.

My feeling is that these experiences came because of the state of no gravitation.

So start loving your work. Make it a meditation -- go on humming, be meditative. Love your work: it is one of the best that one can happen to have.”
OSHO
What Is, Is, What Ain't, Ain't Chapter 3 - None (3 February 1977 pm in Chuang Tzu Auditorium

MORE ON NADABRAHMA MEDITATION :
--OSHO explains the mysteries of NADABRAHMA MEDITATION ( with instructions ) :
https://www.facebook.com/720406571409816/photos/a.720700548047085.1073741828.720406571409816/814948071955665/?type=1
---OSHO explains why NADABRAHMA meditation is so helpful to create an inner harmony:
https://www.facebook.com/720406571409816/photos/a.888189801298158.1073741839.720406571409816/899041713546300/?type=3

Cross References

Matthew 13:12

11Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted.12"For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. 

Matthew 25:29
For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them.
Mark 4:25
Whoever has will be given more; whoever does not have, even what they have will be taken from them."
Luke 8:18
Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what they think they have will be taken from them."
Luke 12:48
But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.
Luke 19:26
"He replied, 'I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what they have will be taken away.
James 4:6
But he gives us more grace. That is why Scripture says: "God opposes the proud but shows favor to the humble."