Acknowledgments

The  highly  enriching  and beautiful journey of this field training  was  made  possible  by the support  of several  people  to whom  I extend  my heartfelt gratitude.  The first  is  Prof.  Suneet Varma,  our academic supervisor for this  internship,  who introduced  to us the world  of Indian Psychology and granted us the freedom to explore  an unconventional  arena  for our internship. Then  our field mentors, Ma Prachi,  Ma Prem Devyani,  Swami  Amit Saraswati  and Swami Atul Anand  (Managing  Trustee of Osho World  Foundation)  who  considered our proposal  and gave  us the precious  opportunity for learning  at Osho Dham.  They  provided  tremendous encouragement, support  and guidance at every step for the entire  period.  All the meditation instructors,  under whom  we learnt  various techniques,  were equally  supportive and ensured that we were  deeply  involved  in the routine and practices,  corrected  our  mistakes  and resolved  all our queries.  The  managing staff was warn, and welcoming;  they were ever-ready to offer their assistance. Last  but not the least, all the meditators  and visitors  who shared their experiences  with us.

The  kindness. generosity  and open-hearted hospitality  exhibited at Osho  Dham  not only exemplify  a commitment  to building a nurturing  community  but also serve  as an example  of how compassion can create a ripple  effect,  inspiring others to embrace similar  values  in their own  lives.  The atmosphere  of love  and acceptance  at Osho Dham  has greatly  enriched  our experience,  leaving us with  cherished  memories  and a renewed  appreciation for  the  power of compassion.

Overview

At the beginning of the internship,  the aim was to explore  techniques and practices  of Indian knowledge  systems  that can be used as alternatives  or aids to traditional  psychotherapy and medication.  Moreover, we intended to discover the meeting points  of psychology and spirituality  in order  to elucidate a potential  synthesis between  the two.  Moreover, we sought an opportunity that could  not only bring practical  learning but also some form of inner transformation.

Among  the various  options we considered,  Osho Dham  (located  in Pandwala  Khurd, near Najafgarh)  was the one that matched  most closely  with  our requirements.

For the most  holistic experience,  and as there  was  facility  for accommodation, we commuted to the site every  Thursday evening  and stayed  there  till Sunday  night. The visit was  made every weekend  and  the internship  lasted from  October 27, 2023 t0 November 26, 2023.

The internship  consisted of four  main components:

1. Experiential Learning
2. Observations
3. Interviewing visitors/meditators
4. A presentation  of major insights and findings  to our mentors  and head of the organization

How the Healing Happens

1. A campus close  to nature-

a. Roger  Ulrich’s  research  on the Stress Reduction Theory  has shown  that exposure to natural  environments can lead to physiological  and psychological  stress  reduction. His landmark study  demonstrated that hospital patients  with a view of nature  from tbeir windows experienced faster recovery  and required fewer pain medications compared to those  with views of built environments.

b. Ecotherapy, or nature  therapy,  is a concept  that has been  developed  by various theorists,  including Howard  Clinebell  and Theodore Roszak.  Ecotherapy  involves therapeutic practices in natural  settings  and is grounded in  the belief that nature  has healing  properties for mental  and emotional health.  Richard  Louv,  known  for his work on nature  deficit  disorder,  emphasizes the importance  of nature  in fostering a sense of connection and well-being.  His writings,  such  as “Last Child in the Woods,” highlight the psychological  benefits of reconnecting  with nature, especially for children.

c. The biophilia  hypothesis  by E.O.  Wilson  suggests that humans possess  an innate tendency to seek  connections with nature  and other  forms  of life.

d. Stephen & Rachel  Kaplan’s  Attention  Restoration Theory  proposes  that exposure to nature can  improve  our focus  & alility  to concentrate.  They  propose  that natural environments provide a restorative  effect by allowing individuals  to engage  in effortless attention, which  contrasts  with  the directed attention  required  for many daily tasks.

2. A comfortable and uniform attire

a. Roy  Baumeister,  a social  psychologist,  bas researched decision  fatigue, emphasizing that the more  decisions individuals  make, the lower the quality  of subsequent decisions.  Simplifying  daily choices,  such as clothing,  aligns  with  this idea,  reducing decision  fatigue.

b. As per  Identity Theory  (Peter   Burke and Jan E.  Stets),  wearing a uniform can contribute  to a sense of shared  identity and belonging.  Social  Identity  Theory (Henri  Tajfel  and John Turner)  explores how individuals categorize themselves  and others  into  social  groups.  Uniform attire  can contribute to a sense  of group  identity, fostering a perception of equality among  group  members.

c. Symbolic interactionism  (George Herbert  Mead)  emphasizes the  role of symbols and shared  meanings  in human interaction.  Uniform  attire with  specific colours  can be seen  as a symbolic  representation, communicating shared  values  within a community.

d. Social  Comparison  Theory  (Leon  Festinger) suggests  that individuals determine their  own social  and personal  worth based  on how they stack  up against  others. Uniform attire  reduces  the likelihood  of comparison  based  on clothing choices, fostering a more inclusive  environmen

e. Mindfulness-Based Stress  Reduction (Jon Kabat-Zinn):  While  not directly  related to attire,  Jon  Kabat-Zinn’s work  on mindfulness emphasizes being  present in  the moment.  A uniform  attire  that minimizes distractions  nlay contribute to individuals being  more  mindful  of the present.

3. An atmosphere of warmth and unconditional positive regard

a. Central  to humanistic psychology is Carl  Rogers’s  concept  of unconditional positive regard.  He emphasized the importance of creating  an environment where  individuals feel  accepted  and valued without judgment.  In person–centered therapy, Rogers highlighted the therapeutic conditions of empathy,  congruence,  and unconditional positive regard.  The latter involves providing nonjudgmental  support and acceptance, creating a safe space  for individuals  to explore and express  their  thoughts and feelings.

b. Positive  psychology  focuses  on human  strengths,  virtues,  and factors  that contribute to a fulfilling life.  An atmosphere of warmth  and unconditional positive regard  aligns with  the positive psychology approach,  promoting well-being,  positive emotions, and a supportive social  environment.

c. Attachment theory by John Bowlby and  Mary  Ainsworth  emphasizes the importance of secure and supportive relationships in fostering  emotional  well-being. An atmosphere of warmth and positive  regard  can contribute  to the development of secure attachment  patterns,  promoting a sense  of safety  and trust.

d. Albert  Bandura’s Social cognitive  theory acknowledges the  impact  of social environments on individual  behaviour and  learning.  In an atmosphere of warmth and unconditional  positive regard,  individuals arc likely to experience positive social modeling.  This  modeling  can include  observing and learning from  others’  positive behaviors,  social  interactions,  and expressions of kindness.  Bandura’s  theory  suggests that  a positive and supportive  social  environment  can contribute to the acquisition  of positive behaviors  and th development  of prosocial  skills through observational learning.

e. Transactional  Analysis (TA)  is a theory  of personality and communication developed by Eric Berne.  In TA,  “strokes”  refer  to units of recognition  or acknowledgment  exchanged  between   individuals.  Strokes  can be positive (affirmative.  validating)  or negative  (critical,  disapproving).  The  concept of strokes emphasizes  the importance of social  interactions  and their impact  on an individual’s sense of self-worth  and emotional  well-being.  An atmosphere characterized by warmth  and unconditional positive  regard provides  individuals with  positive  strokes. Positive  strokes  include  expressions of affirmation,  recognition, and support.  By fostering an environment where  individuals receive  positive strokes,  Transactional Analysis  suggests  that people  are more likely to develop  a positive self-concept, experience  emotional  well-being, and engage  in  healthier interpersonal relationships.

b. Respect  For the Will of the  Person-  ‘If you try forcing  paradise  on someone,  the result will only be hell.’  Also,  in  such a case, the basic element of freedom  is missing.

4. Homely vegetarian meals provided in fixed periods  of the  day

a. The field of ch.ronobiology  emphasizes the role of circadian rhythms  and biological clocks in regulating physiological  processes,  including  appetite and digestion. Consistent  meal  schedules support  the alignment of eating  habits  with the body’s natural  circadian  rhythms,  potentially contributing to improved digestion  and overall physical  well-being.

b. Irregular eating  patterns  and reliance  on junk food  may contribute to increased stress. The lack  of a structured meal  routine  and the potential  negative impact  of poor  dietary choices  can heighten stress levels,  contrasting  with  the stress  reduction  potential  of a regular, balanced meal schedule.  A recent meta-analysis by Mazloomi  et al. (2023) revealed  that consumption of ultra-processed food  is related  to an enhanced depressive  mental  health status  risk.  Lane et al.  (2022)  also found that greater ultra-processed food  consumption was cross-sectionally associated  with increased odds of depressive and anxiety  symptoms

c. Skinner’s  operant  conditioning  theory  highlights  the role of reinforcement  in  shaping behavior.  Consistent meal  provision reinforces  the behavior of anticipating and participating in meals  at specific  times,  contributing to a predictable routine and potentially  enhancing overall  well-being.

d. The enjoyment of tasty  meals  can have  emotional  benefits, serving as a source  of comfort and contributing to positive emotional  states.  Regularly receiving food from  a specific  place or person  can create  an emotional attachment,  as the act of providing sustenance is a fundamental  caregiving behavior.

Several  visitors,  especially females who  generally bear  full  responsibility of taking  care of their  families,  reported that  it is  a great  respite  not having  to worry all the time about what  to cook.  More  importantly,  they  mentioned,  they  felt ‘cared for‘.

5. Physical Activitv

While  there  are no exclusive exercise routines in the ashram, several meditation practices such  as Kundalini  and Dynamic (which  are carried  out every  day without exception) as well as Nataraj  Meditation,  Kirtan, etc.  enable  vigorous  free-flowing movement of the body.  A report  by the World Health  Organization (2019),  titled  “Motion for you  Mind”  posited that physical  activity is an effective strategy for promoting mental  health and well-being and contribute  to the treatment of mental  health  conditions.  Some  minutes from  the report  are:

a. Regular  physical  activity is a protective factor against depressive symptoms across  all age groups,  reducing the  risk of depression by up to 45%,  with just 60 minutes  of weekly  activity  preventing 12%  of new depression cases.  Physical  activity is comparably effective  to cognitive-behavioral  therapy  or antidepressant medication for mild depressive symptoms and offers  benefits  even  for severe,  treatment-resistant depression.  Its positive  impact  spans  various  life stages  and  settings,  including children,  adolescents, adults.  postnatal  periods,  and  late  life,  with observed effects in community settings.

b. Structured exercise interventions  show  promise  in  enhancing clinical, social,  and cognitive aspects  for children at risk of schizophrenia.  Early  lifestyle  modifications are  crucial  due to high  risks  of obesity  and non-communicable diseases in first-episode patients.  Increased  physical  activity  can  improve  symptoms and quality of life  in  schizophrenia,  particularly  reducing  negative symptoms  like  apathy  and flattened affect, which  are  not effectively addressed by antipsychotic medications.

Exercise also  helps  manage  complications of antipsychotic medication, such  as weight gain  and cardio-metabolic dysfunction.

c. Physical  activity serves  as a protective factor  against  cognitive decline  and neurodegenerative diseases,  potentially  lowering dementia  risk by up to  10%. A 25%  reduction in physical  inactivity globally could prevent  a million  cases  of Alzheimer’s disease. Regular physical  activity not only diminishes cognitive decline but also  enhances mobility  and balance.  The  maintenance of muscle  strength, healthy bones,  and joints  through  physical  activity reduces  the risk  of falls,  benefiting individuals with  dementia by promoting  independent  living and subsequently alleviating the caregiving burden.

d. A meta-analysis by Koch et a (2019) revealed that Dance  Movement Therapy decreases depression  and anxiety  and  increases quality  of life and interpersonal  and cognitive skills,  whereas  dance  interventions  increase  (psycho-)molor skills.
Follow-up data  showed  that 22 weeks  after  the intervention,  most effects remained stable or slightly  increased.

6. Music

a. Instrumental music,  especially when  composed with soothing  tones  and rhythms,  has the potential  lo induce  relaxation  and reduce  stress.  This  can be conducive to creating a peaceful  and calming atmosphere within  the ashram,  supporting the meditative practices.

b. Emotional Resonance- Instrumental  music  has the ability  to evoke  emotions without the influence  of lyrics.  Depending on the composition. it can evoke  feelings of tranquility, joy,  introspection,  or other emotional  states,  contributing to the overall ambiance of the ashram.

c. Facilitation  of Movement  and Dance- The  music  serves  as a catalyst  for physical expression.

d. The rhythmic and melodic  elements  of instrumental music  can facilitate a connection between  the mind  and body.  This  integration  is often  emphasized in meditation practices,  contributing  to a holistic experience.

e. Depending on the nature  of the music  and the meditation techniques employed, instrumental  music  may contribute to inducing  altered  states  of consciousness.  This can include experiences of deep relaxation,  heightened awareness,  or a sense  of transcendence.

f. In certain meditation practices that involve dynamic movement or expression,  the instrumental  music  can serve as a medium  for catharsis and emotional  release. Participants  may  use the music to express  and release  stored  emotions.

7. The Guru-Shishya relationship:

a. Like  in the humanistic school  of thought,  the emphasis is on the power  and capabilities of the individual, and how the person  alone will  be responsible for his actions,  growth  or otherwise.

b. TRUST-  Bhakt/Faith  is a highly important element  in  the therapeutic relationship.

c. The element of devotion  to the guru can be helpful  in  that it can be extended to devotion  for  learning,  with the guru serving  as a role  mode

d. Consistent with  attachment theory, the relationship serves  as a close, secure, emotionally-supponivc.  and enduring  connection.  The uncertainty and transience in the modern  world  have  us looking  for something that will always stay.

8. The presence of a community, doing the meditations  in  a group

a. Group  meditation  provides  a structured  and supportive social  setting.  Engaging in  a shared activity with others can alleviate  feelings  of isolation  and  contribute to a sense of community, potentially reducing loneliness.  Saadati  et al. (2014)  stated  that group therapy provides  the opportunity to establish social  relationships  and reduce  feelings of loneliness for individual  that conttibute  to the promotion of mental health in members.

b. Mirror  neurons  play a role  in  empathy and the imitation of behaviors.  Meditating in a group  setting  involves  a form  of emotional  contagion, where  individuals mirror and synchronize their emotional  states.

c. Durkheim introduced the  concept of collective effervescence,  describing  the heightened emotional  and social  energy  experienced  in  group  rituals.  Group meditation induces  a collective state  of positive energy  and shared  consciousness. Social  facilitation  suggests that  the presence of others  can enhance individual performance.  In the context of meditation,  being part of a group  may  lead  to synchronized behavior and enhanced concentration and the depth  of meditative states.

d. A recent  study  by Engert  et a (2023),  in  the context  of societal  benefits of meditation argued  that meditation-induced changes spread  through  the social  networks of meditation practitioners.  Such  spreading may happen  by positively  influencing others through  prosocial  actions,  improved  cognitive functioning,  and increased positive affect. Positive affective states  and  their underlying physiological  correlates  may also be shared  in the  literal  sense.

e. Contagion theory  manifests  through  the collective practice of meditation,  creating  an atmosphere where emotional  states  and behaviors  quickly  spread  among  participants. Moreover,  dcindividuation emerges,  leading  individuals to lose  their  personal identity  momentarily and let go of their  narrow sense  of self to be a part  of the greater truth. There are sone potential downsides of these factors.

From  the outside  the environment and culture  of the place seems  very group-oriented  and collectivistic.  But the goal  is,  in  fact,  the development  of a truly  individualistic perspective. The purpose of all spirituality is  not the abandonment of the self,  but of all  that we have  been wrongly conditioned to associate with ‘self’.

Groupthink  and Polarization– It was  observed that a few people  who  were  new  to the ideas and practices of Osho and some  of even  those  who had been meditating since  several  years had a vague  and incomplete understanding which  they openly  discussed  and  even preached. While  this  is not a problem  in itself, the person who  spends  a limited time  at the place  might be led to believe  that Osho promotes  superstitious  beliefs  the abandonment ofresponsibility (Both of which  are found  to be comforting by people  who are not willing to invest the time and energy required  to get to the depth  of matters).  While  in fact, Osho  is  leading  of not only freedom but also courage. His intent was  the reconciliation of rationality and devotion, but devotion  seems to dominate.

Osho  in  his discourses has repeatedly mentioned the importance  of a critical  stance.

“कुछ भी केवल मानना नहीं है , जानना है ”
(Nothing has to be just believed,  it has to be known.)

Even  while  referring  to Gautam  Buddha,  whom  he highly  respected and  often  talked  about his teachings,  Osho mentions  that-  ‘I am not going  to be his voice,  I am going  to remain  my voice…  I  will be even harder on Buddha,  so that only the most essential  and purest  part  of him reaches  to humanity  in  the future.

The more  scared  someone  is,  the better  follower  they would become.

In Sufism,  Haqiqah  is  the direct experience of mystical  states, direct  experience of God’s presence within.  Without this experience,  seekers  blindly  follow  those  who  know-  those who have  attained the station of Haqiqah.

“It is easy  to  be faithful  without  any doubt  and to be doubtful  without any  faith.  How to create the contradictory  polarities  simultaneously,  I   am interested  in this.”

–  Dr.   A.P.J.  Abdul  Kalam

In the interaction  with several regular  meditators,  one of the common  theme  that emerged from  their  responses  was that understanding  the logic  of things  is important.  For instance,  if one  is practicing a technique without understanding  the underlying  reasons  and objective  of it, it  does  not tum  out  to  be very  helpful.   Moreover,  they  recognized that  meditation is NOT  the one-stop solution  for  all  problems.  Some  deep-seated traumas  may  require conventional psychotherapy and  more  importantly,  the  feeling  of being  uniquely listened  to and  understood by another human  being.  One  participant  mentioned that  in some  cases,  medicine  is a pre-requisite for getting a person’s  mind  to a manageable level,  only  after  which  the processes of meditation would become relevant.

Inner  harmony  is created   by putting things  in  their  right  place  which  would  involve  at certain points,  reconciliation  of opposites.  The  process  generally begins with some  form  of incongruence  which  people try avoiding as it may induce  a state  of existential  anxiety. Extremities lead to the creation of the corresponding and often  undesirable polar opposites. Moderation is the key.  This  also  includes  moderation of moderation.  It connects with the concept of Buddhism’s  “middle way”.

Another misconception  that  sometimes follows  from  the bhakti  path  is that God or Osho himself is a supreme  being  out there  which  is separate from  the  individual.

According to Osho,  meditation means  tuning  and opening of the mind  toward  oneness.  This can only happen  when  the meditation goes  beyond  you.  It cannot happen  if you are the controller because  you  are the disease.  You will begin  the meditation, but you will  not end  it. (Here,  ‘you‘ refers  to the narrow sense  of self we live with).

If you try to surrender to someone,  the other  is there.  So, the path  or devotion cannot lead  to the transcendental.  It is just  a question of surrendering  the self-  not at someone’s feet, just surrendering yourself…the self goes  on creating  deceptions and  the greatest deception is that of ‘devotee’ and  ‘God’.

A relationship  is conditional, while  oneness  is non-conditional.  A relationship  is ever-changing nd stands  the danger  or being  broken.  This  in  turn  leads  to a cycle  of fear and clinging.

The more  you become obsessed with something,  the  farther you  move away  from  it.  Even  in the spiritual  quest,  the error  committed  by most people  is that  they  keep  looking for the divine when  it is actually right in front  of you, right within you.  All around you.

Moksha is not freedom  ofthe self.  It  is  freedom from the self.

Discourses

The presentation  of audio  and  video  discourses of Osho  are  an integral  part  of the place. Many of those are available in the form  of books at the Dham’s  library.  When  listened  to carefully,  they can have substantial  therapeutic value  and several  parallels can be drawn  with practices  of mainstream psychology:

Cognitive-Behavioral Therapy (CBT):  The discourses  often  tap on cognitive aspects, presenting ideas  and perspectives that can  influence  thought patterns.  Listening to discourses might be comparable to aspects  of cognitive restructuring found  in CBT,  where  individuals work  to identify and change  unhelpful  thought  patterns.

Psychoeducation: Discourses involve the transmission of knowledge and insights  about  the workings of the body  and  mind.  This  aligns with psychoeducation, a therapeutic  approach that  focuses  on providing individuals with  information  and skills to better  understand and manage  their mental  health.

Existential  Therapy: Several  discourses  touch  on existential  themes,  addressing questions about  existence,  meaning,  and  purpose.  Listening to such  discourses might  parallel  the exploration of existential  concerns in existential  therapy.

Humanistic Psychology: Osho’s  focus on personal growth,  self-expression, and individual potential  resonates  with humanistic psychology,  particularly the  ideas  of self-actualization and the importance of personal  responsibility.

In  addition,  the pace  and intonation  of the voice  is such  that  it easily captures  and sustains the attention  of the listener while  also  having  a calming  effect  on the mind.

 

 The Meditations

One of the greatest  things  about this place  is that  it does not follow  a one-size-fits-all approach.  There  is a vast range of techniques to explore.  There  were several  practices we routinely  engaged  in (e.g. Kundalini, Nataraj, Nadabrahma meditation), each  having  a unique and profound impact.  In the following  pages,  two of the techniques  will  be described in detail.
The first is Osho’s most well-kmown  technique- Dynamic  meditation.  As the method  and the underlying  purpose of it is  precisely  elaborated in  the book  ‘Meditation:  The  First and  the Last Freedom’,  direct excerpts  from it have been  given  in the report. The second  is Laughter Meditation, for which  an experiential  account  along  with scientific research  parallels have been discussed.

 

Dynamic  Meditation

 

“…polarity  is  very meaningful for meditation because  mind is logical and life  is dialectical –  it zigzags  in opposites   while mind denies  the opposite….  The opposite  is not to be left aside – 

it has to be used. Left aside,  it will always be a burden  on you.  Left aside,  it will hang  with vou…

Effortlessness means  not doing anything,  inactivity  — akarma.  Effort means  doing much, activity  karma.  Both have to be there.

…  Dynamic meditation  is a contradiction.  Dynamic  means  effort,  much effort,  absolute effort. And meditation  means silence,  no effort,  no activity.  You can call it a dialectical meditation.”

 

Instructions for Dynamic Meditation

 

1. First  stage:  10 minutes

Breathing  rapidly  in  and out through  the nose,  let  breathing be intense and chaotic.  The breath should  move  deeply  into  the lungs.  Be as fast as you can in  your breathing,  making sure breathing stays  deep. Do this as totally  as you  possibly can;  without tightening up your body,  make sure neck and shoulders  stay relaxed.  Continue  until  you literally  become  the breathing,  allowing breath  to be chaotic  (that means not in a steady, predictable way).  Once your energy  is moving,  it will  begin to move  your  body.  Allow  these body  movements to be there, use them  to help you build up even  more  energy.  Moving  your  arms and body  in a natural  way will help your energy  to rise.  Feel your  energy  building  up; don’t  let go during the first stage  and never  slow  down.

2. Second  stage:  10  minutes

Follow your  body.  Give your  body freedom  to express whatever is there  ….  EXPLODE!  …. Let your body  take  over.  Let go of everything  that  needs  to be thrown  out.  Go totally  mad…. Sing,  screamy laugh, shout,  cry, jump, shake,  dance,  kick,  and throw yourself around.  Hold nothing  back,  keep your whole  body moving.  A little  acting  often  helps  to get you  started. Never  allow  your mind  lo interfere with what  is happening.  Remember to be total  with your body.

3. Third  stage:  10 minutes

Leaving  your  shoulders and neck relaxed,  raise  both  arms  as high as you can without  locking the elbows.  With raised  arms, jump up and down  shouting the mantra  HOO.’…HOO!…HOO! as deeply  as possible, coming  from the bottom  of your  belly.  Each time you  land on the flats of your feet (making  sure heels  touch the ground).     Give  all  you have,  exhaust yourself completely.

4. Fourth  stage:  15 minutes

STOP!  Freeze  where  you are in whatever position  you  find yourself.
Don ‘t arrange the  body  in  any way.  A cough,  a movement,  anything  will  dissipate the energy flow and tbe effort will be lost.  Be a witness  to everything.  that is happening to you.

5. Fifth  stage:  15  minutes

Celebrate!…  with music  and dance express  whatsoever is  there.  Carry your  aliveness with you throughout the day.

The Purpose

Dynamic  Meditation  begins  with breathing,  because  breathing  has deep  roots in  the being. If you observe  your  breathing  carefully,  you will  see that when  you are angry  you  have  a particular rhythm  of breathing.  W hen you  are  in  love,  a totally   different rhythm comes  to you. W hen  you  arc  relaxed  you  breathe differently;  when  you  are  tense  you  breathe differently. You  cannot  breathe  the way  you  do when  you  are  relaxed  and be  angry  at the  same  time.  It  is impossible.  W hen  you  are  sexually aroused,  your  breathing changes.  If you  do not allow  the breathing to change,  your  sexual  arousal  will drop automatically.  This  means  that breathing is deeply  related  to your  mental  state.  If you change  your  breathing, you  can change the state of your  mind.  Or, if you change the state  of your  mind,  breathing will  change.

The  chaotic breathing is to destroy all your  past patterns.  What  you  have  made  out of yourself,  this chaotic  breathing is  to destroy.  Chaotic breathing creates a chaos  within you because unless  a chaos  is created, you cannot  release  your  repressed emotions.  And those emotions have now moved  into  the body.  You  are not body  and  mind;  you  are body/mind, psycho/somatic.  You are both  together.  So whatever is done  with  your body  reaches  to the mind  and  whatever is done  with the mind  reaches  to the body.

Deep,  fast breathing gives you  more  oxygen.  The more oxygen in  the body,  the more  alive you  become,  the more animal-like.  Animals are alive  and man  is half-dead,  half-alive.  You have  to be made  into an animal  again.  Only  then can something higher develop in you. If you are only  half-alive,  nothing can be done  with you.  So this chaotic breathing will  make you  like an animal:  alive,  vibrating,  vital  – with more oxygen  in  your  blood,  more energy  in your  cells.  Your  body cells  will  become more alive.  This oxygenation helps  to create  body electricity – or,  you can call  it bio-energy.  When  there  is electricity in  the body you can move deep  within,  beyond  yourself. The  electricity will work  within you.  The  body  has its own electrical  sources.  If you hammer them  with  more  breathing and  more  oxygen,  they begin  to flow.  The more alive you become, the more  energy  flows  in your  system and  the less  you will feel  yourself physically.  You  will  feel  more  like energy  and  less  like matter.

The  second  step of Dynamic Meditation is a catharsis.  I   tell you  to be consciously insane. Whatever comes  to your  mind  -whatever – allow  it to express itself;  cooperate with  it.  No resistance; just  a flow of emotions.  If you want  to scream,  then  scream.  Cooperate with  it.  A deep  scream,  a total  scream  in  which  your  whole  being  becomes involved,  is deeply therapeutic.  If the scream  is  total,  your  whole  being  will be in it.
So, for the next ten minutes  (this  second  step  is also for ten minutes) allow yourself expression through  crying,  dancing, screaming,  weeping, jumping,  laughing  – ‘freaking out’ as they  say.  Within  a few days,  you will  come  to feel what  it is. In the beginning it may be forced,  an effort,  or it may even  be just acting.  We have become so false  that nothing real  or authentic can be done  by us.  We have  not laughed, we have  not  cried,  we have  not screamed authentically.  Everything is just a fa~ade  – a mask.  So when  you  begin  to do this technique- in the beginning- it may be forced.  Soon you will  touch  those  sources  where you  have  repressed many things.  You  will  touch  those  sources,  and once  they are released, you  will feel  unburdened. A new  life will  come  to you;  a new  birth  will  take  place.
With  this second  step – when  things  are thrown  out – you become vacant.
And  this  is what  is meant  by emptiness:  to be empty  of all repressions.  In this emptiness something can be done.  Transformation can happen;  meditation can happen.

Then  in the third  step I use the sound  ‘hoo‘. Many  sounds  have  been  used  in  the past. Each sound  has something specific  to do.  For example, Hindus  have  been  using  the sound  ‘Om’. I won’t  suggest  Om as it strikes  at the heart  center,  but man is no longer centered in the heart.  Om  is striking  at a door  where  no one  is  home.  Sufis have  used  hoo,  and  if you say boo  loudly,  it goes deep to the sex center.  So this sound  is used just as a hammering within. When  you  have become  empty  and vacant,  this sound  can move  within you.

The  movement of the sound  is  possible only  when  you are empty.  lf you  are filled  with repressions, nothing  will happen.  And  sometimes it is even dangerous to use any mantra  or sound  when  you are filled with repressions.
Each  layer of repression  will  change  the path of the sound  and the ultimate result  may be something of which  you  never  dreamed, never  expected,  never  wished.  You  need  a vacant mind;  only  then can a mantra  be used.

These  first  three steps are cathartic.  They  arc not meditation, but just preparation for it.  They are a ‘getting ready’  to take the jump, not the jump  itself.  The fourth  step  is  the jump. In the fourth  step  I    tell  you  to stop!  When  I say  “Stop!”  stop completely.  Don’t  do anything at all because anything you do can become  a diversion  and you will miss  the point.

Now  your  whole  body will become so silent-  as if it has disappeared.  You  will  not be able to feel  it.  You have become  bodiless.  And  when  you are silent, the whole  existence is silent because  the existence is  nothing  but a mirror.  It  reflects  you.  In thousands and thousands of mirrors,  it  rellects  you.  When  you  are silent.  the whole  existence has become silent.

In your silence I will tell you to just be a witness  – a constant  alertness:  not doing anything, but just remaining  a witness, just  remaining with yourself;  not doing anything – no movement, no desire,  no becoming  – but just remaining then and there,  silently witnessing  what is happenin g.  That is meditation.  In that meditation something  happens that is beyond words. And once it happens you will never be the same again; it is impossible.  It is a growth; it is not simply an experience.

In all active meditations, there was a shift from DOING  to HAPPENING. It is similar to how the best poetry HAPPENS. The best art HAPPENS,
What is important is being aware, being a witness.

Laughter  Meditation

OSHO-“Laughter brings some energy from your inner source to your surface … When you really laugh, for those few moments you are in a deep meditative state- all boundaries, all divisions are lost.  It  is  impossible to laugh and think together.  Laughter can be a beautiful introduction to a non-thinking  state … ”

Laughter is a very special  phenomenon.  Unfortunately,  its (psycho)therapeutic value is underestimated and its transforming  force is not used to its  full  extent. (Sutorius,  1995)

In a review paper about the therapeutic benefits of laughter in  mental  health, Yim (2016) stated that decreasing stress-making hormones found in the blood,  laughter can mitigate the effects of stress.  Laughter decreases serum levels of cortisol, epinephrine, growth hormone, and 3,4-dihydrophenylacetic acid (a major dopamine catabolitc).  indicating a reversal  of the stress response. Depression  is a disease, where neurotransmitters in  the brain, such as norepinephrine, dopamine, and serotonin, are reduced, and there  is something wrong in  the mood control circuit of the brain.  Laughter can alter dopamine and serotonin activity. Furthermore, endorphins  secreted by laughter can help when people are uncomfortable or in a depressed mood. Laughter therapy is a non-invasive and non-pharmacological  alternative treatment for stress and depression, representative cases that  have a  negative influence on mental  health.  In conclusion,  laughter therapy is effective and scientifically supported  as a single or adjuvant therapy.

In several  studies,  Laughter has shown  physiological,  psychological, social, spiritual, and quality-of-life benefits.  Adverse effects  are very  limited,  and  laughter is practically  lacking in contraindications. Therapeutic efficacy oflaughter is  mainly  derived  from spontaneous laughter (triggered  by external stimuli  or positive emotions) and self-induced  laughter (triggered  by oneself at will),  both occurring  with or without humour.  The brain  is not able to distinguish between  these  types;  therefore,  it  is assumed that similar  benefits  may be achieved with one or the other.

In one study,  participants were  injected with a radioactive  compound that adheres  to opioid receptors  in  the brain.  Using positron  emission  tomography (PET)  imaging,  the researchers were then able to monitor the release  of endorphins and other  peptides  that bind to opioid rectors.

Participants underwent PET  scans  twice.  The first scan was  conducted after each participant spent 30 minutes  alone  in  a room.  and once after they  spent  30 minutes  watching laughter-inducing video  clips  of their close friends.
The researchers  found  that  the social  laughter condition led to a significant increase  in endorphin  release  in the thalamus.  caudate  nucleus,  and anterior  insula  regions  of the brain. These  are brain regions  that play  a role in  arousal  and emotional  awareness.
AdditionaJiy,  the team  found  that participants with a greater number  of opioid receptors in the cingulate  and orbitofrontal  cortices  of the brain were  more  likely  to laugh  in response to their friends’  video clips. The  cingulatc cortex  is involved  in  the processing and  formation  of emotions,  while the orbitofrontal  cortex  is  involved  in  a number of emotion-related processes.

“The pleasurable and calming effects of the endorphin release  might  signal  safety  and promote feelings  of togetherness.    the researchers suggested.
Because  social  laughter  leads  to similar  chemical  response in  the brain,  this allows  significant expansion  of human  social  networks:  laughter is  highly  contagious, and the endorphin response  may thus  easily spread  through  large groups  that  laugh  together.”

As the philosopher Bertrand  Russell  once said:  “Laughter is  the most  inexpensive and most effective wonder  drug.  Laughter is a universal  medicine.” Over  the years,  researchers have pitted  its abilities  against a range  of medical  conditions.

Personal  Experience

The instruction during  the session  was  to just let go and laugh without  verbalizing.  Beginning with a fake  laughter,  there was a gradual proceeding towards  uninhibited deep  laughter originating from  the belly.  It was as if it had been  wanting  to emerge  since  a long  time.  As laughter is clearly contagious, watching each  other  laugh,  there were  soon  roars  of laughter echoing  in  the room.  Lt was occurring  to me how silly  life  really is  and what  a huge  issue we have  created  out of it all. And that made  me laugh  even more.  Followed  by this were  phases when  Twas  laughing  but not because  of any  reason.  Those  arc the moments of meditation – you become  the laughter,  letting go of everything else.

Music  began  and there  was a cue to start dancing.  This  dance was very special.  People  were feeling really  connected to each other, joyfully sharing a few steps with  those  around  them. Shyness  had taken a backseat  like  it never  did before.  In daily life,  there  is  so much of categorization we engage  in- judging ourselves and those  around us.  And  even  while  we may do so mainly  for pragmatic reasons,  it creates  in our being a  divide-  a sense  of separateness that leads  to misery.  In that case- a few moments of pure and unconditional  connection can work wonders  for liberating  our true nature  and  overcoming our constricted  sense  of self. “Unn logon  mein mai  khud  ko dekh pa rahi  thi. Hum ek hi  toh hai”

I came  out of the room  feeling  cleansed, lighter  and  blissful.  Energetic on the outside  and silent and  still on the inside.  It is  remarkable thar  merely  five hours ago,  during  dynamic meditation I had cried  with great intensity  and on the very same day, Twas  laughing with such intensity.  As a person  who gets readily  immersed  in  emotions,  it sometimes becomes difficult  to realize  their  transience  and recognize the illusion of the identification  of one’s thoughts  and emotions  with  one’s whole  being.

Major insights  from the Internship

Meditation  for Broadening the Horizons of Life

As per our experience and observations, the essence of meditation  lies in  awareness.  We are in  a state  of perpetual  inner chatter  or outward talking.  There  is so much  of DOING and not enough  BEING.   While work  and language are needed,  they are not needed  all the time.  Once started,  we find  it strikingly difficult  to tum  our brain  machines  off. “There must  be moments when  you  are existential  and not linguistic. Language is bound  to be repetitive.  Existence is never repetitive.  You have killed  the new  through  the old word.”  That,  in  turn,  leads  to boredom  and being  unconscious even  in the waking state.  Meditation helps  to bring  forth  the essential  in  you;  the essential  that our species  has long-forgotten,  the essential  that we do not have  the time to  look  at.

“We  train  a child  to focus his mind,  to concentrate.  because  without  concentration he will not be able  to cope  with  life.  Life requires it;  the mind  must be able to concentrate.  But the moment the mind  becomes able lo concentrate,  it  becomes  less aware.  Awareness means a mind  that is  conscious but not focused.  Awareness is a consciousness of al I     that  is  happening. Concentration is  a choice.  It excludes  all except  its  object of concentration; it  is a narrowing.  If you arc walking  on the street,  you will  have to narrow  your  consciousness in order to walk.  You cannot  ordinarily be aware  of all that is  happening  because if you are aware of everything that is  happening you  will  become  unfocused.  So concentration is a need. Concentration of the mind  is a need in order  to live–to  survive  and exist.  That  is why every culture,  in its own way,  tries  to narrow  the mind  of the child.

Children,  as they are.  are never focused;  their  consciousness is open from  all sides. Everything is  coming  in,  nothing  is being  excluded.  The  child is open  to every  sensation. every  sensation is  included  in  his consciousness.  And so much  is coming  in!  That  is  why he is so wavering,  so unstable.  A child’s  unconditioned mind  is a flux–a  flux of sensations–but he will  not be able  to  survive  with  this type  of mind.    He  must  learn  how to narrow  his mind,  to concentrate.  The  moment you narrow  the mind  you become  particularly  conscious of one thing and simultaneously unconscious of so many  other  things.  The more  narrowed the mind is, the more  successful  it will be.  You  will  become  a specialist,  you will become  an expert, but the whole  thing  will  consist  of knowing more  and  more about  less  and  less.

The narrowing is an existential necessity;  no one is  responsible for it. As life  exists,  it is needed,  but it is not enough.  It is utilitarian, but just  to survive  is not enough; just  to be utilitarian  is not enough.  So, when you become  utilitarian  and the consciousness is  narrowed, you deny your mind much  of which it was capable. You  are not using  the total  mind, you  are using a very  small part of it.”

-Meditation:  The Art of Celebration  (Osho,  1970)

The education system  is designed to reward  our knowledge,  not our curiosity …  our fullness not our receptivity.  Self-promotion  has inflated our egos.  And that limits  us.  Growth  comes through  insecurity.  This fighting  into and  living  in the unknown is  the real  renunciation that is required.  We can be open  only when  we are humble  in our ignorance. The moment  of emptiness, when  memory  ceases  is  ‘dhyana’.  This is the starting  point of true wisdom.

People  are caught up in all  forms  of compulsions, addictions  and  unhelpful  habits because
i.  They  have no adequate knowledge related  to the underlying  mechanisms of those
ii. In case they do (as in  case  of psychologists,  for example),  they  arc not A WAKE

Despite  ‘knowing’  everything,  we  keep  inflicting harm on ourselves and others.  After getting into  a state  of total awareness,  there  are still  urges  to fall  back  into  the same  pattern.  However, they arc just like thoughts- which  were earlier  so loud and overpowering  but  have now become  distant  whispers.
So, knowledge by itself is  not the answer.  One needs  to become  conscious.

‘No special  living is  required,  but the moment  you become  aware,  your  living changes,  your life  will  change.  And these  changes will  come to you, they  will  not be practiced.’

Suppression of Emotions

In the orthodox part of our culture,  an emphasis on traditional  values,  collectivism, and gender  roles has contributed to a norm  of emotional  restraint.  The promotion  of dignity, self-discipline,  and composure often leads  individuals  to prioritize  emotional  control, particularly  in the face of challenges.  Expressing strong emotions, especially negative  ones, may  be perceived as disruptive or socially  inappropriate,  and there  is a prevailing expectation to uphold  a facade of emotional  well-being.

The  fast-paced nature of contemporary life,  coupled  with the influence of social  media,  can contribute to a culture that values  external  success  and achievements over authentic emotional  expression.  Moreover, the fear ofjudgment,  societal  stigma surrounding mental health discussions, and a constant influx  of information  may  lead  individuals  to suppress  or downplay their emotions.

The  extent  and intensity  of venting and catharsis  by the visitors  of Osho  Dham  gave a deep insight  into  the general  human  condition.  As Freud suggested correctly,  ‘anything suppressed will comeforth later,  in uglierforms‘.  Persistent suppression of emotions can contribute to psychological  distress,  leading  to increased  levels of anxiety,  stress,  and even  symptoms  of depression.  Unexpressed emotions may build  up, creating an emotional  burden  that weighs heavily  on an individual’s  merital  health.  Moreover,  repressing emotions  diminishes self-awareness,  as individuals  may  become  disconnected from  their authentic feelings and needs.  At the interpersonal  level,  inability  to convey  one’s  emotional  state can  lead  to misunderstandings,  misinterpretations.  and a lack of emotional  intimacy,  hindering meaningful  exchanges.

Osho’s  method  of catharsis provides a  structured and supportive framework for individuals  to release  pent-up  emotions,  fostering mental  clarity,  emotional  well-being,  and self-discovery. However,  the release  of emotions can sometimes come  along  with  increased  distress  and confusion,  in  which  case  guidance from   a  close  instructor or support  from   a psychologist  may be required.

Fragmentation of the human being

It is no measure ofhealth to be well adjusted to a profoundly sick society.
                                                                                                                     – J. Krishnamurti

Gestalt psychology and  therapy  emphasizes the importance of understanding the whole person and  the integration  of different aspects  of one’s experience.  Following are some related excerpts from  Osho’s book ‘The  Psychology of the Esoteric’.

“. every period,  every  nation,  every pan of the world, every culture  and society  has always chosen  apart and emphasized the part, and created  a personality around  it. The  personality has been poor,  lacking much.  Neither the East has been  rich spiritually nor the West.
Richness  comes  through  the opposite.  An inner dialogue,  an inner dialectic.  So to me,  neither the East is worth  choosing nor the West. To me, a different mind,  an altogether different quality  of mind,  has  to be chosen  – and that quality means  one has to be ease with  oneself, without  choosing.

For example, a tree  grows:  we can choose;  we can cut down  all the branches  and we can allow the tree  to grow  only  in  one direction,  one branch  growing.  It will be a poor tree,  very poor and very  ugly,  and ultimately the tree  is  bound  to be in  very  deep difficulty because this branch cannot grow.  It  can grow  only  in  a deep  relationship with other branches.  A tree,  to be really rich,  strong  and  multidimensional, must grow  in all the directions,  opposite directions.

To me, the human  spirit must  grow  like a tree,  in all directions.  But up until  now  this  has not been the case.  Up until  now we have tried a specialization  with the human  mind  also-  one should grow  in  one specific direction.  Then  something ugly  happens.  One grows  in a specific direction,  but then  he lacks  everything.  He becomes one  branch.  not a tree.  And  this branch  is bound to be poor.

Not only have we been  cutting  the branches  of the mind,  we have been cutting  the roots.  We allow only  one root  and one branch, so a very starved  human  has come up all over  the world. In  the East,  in  the West.  everywhere- very starved.   And  the  East  is  always  attracted toward the West  and the West  is attracted to the East,  because I     am   attracted  to something which  I lack, you are attracted  to something which you  lack.  If you  lack  religion, whenever you feel starved  you are attracted  to the East. When  the East begins  to feel  poor,  poverty-stricken, diseased,  ill, the East  begins  to be attracted  towards  the West,  because  of science,  technology, medicine,  affluence,  everything.

But we can change  positions  and the disease  remains  the same.  So, it  is now a question  of changing  the whole  perspective.  It is  not a question  of changing  the East to the West. Now  it is  a question  of changing the whole past into a new future.  The whole past has been a fragmentary  choice  of human  possibilities.  We have never  accepted  the whole being.

The problem  is  colossal,  arduous,  because  this fragmentation has become so deep-rooted.  l cannot accept  my anger,  I   cannot  accept my sex, I cannot  accept  my body,  I cannot  accept myself in my totality. Somewhere something  has to be denied  and thrown away.  Something is evil, something  is  bad, something is  a sin.  So I go on cutting  branches  and ultimately  I   am not a tree, not an alive thing, just  dead, because  this  fear of growing  into  branches  which  I    have denied … they can again  come up.  So I become  fearful,  everywhere suppressed  and  fearful. Then, a disease  sets  in:  a  sadness,  a  death.”

In fact,  there is no boundary between conscious and unconscious.  These are not two minds. “Conscious mind“ means that part ofthe mind that has been used in the narrowing process. “Unconscious mird“ means that portion that has been neglected,  ignored, closed.  This creates a division,  a split.  The greater portion ofyour mind becomes alien to you.  You become alienatedfromyour own self; you become a stranger to your own totality.‘

Becoming vs.  Being

‘The less one is a being inwardly,  the more he/she must substitute oneselfoutwardly.  That is why everyone is in fear,  constantfear ofothers,  because they are contributors ofyour self... We are afraid ofbeing empty so we cling to outside accumulation.‘ –Osho

Alfred  Adler’s Individual  Psychology  posits  that humans  are primarily motivated by social connectedness and a striving for superiority or success.  He believed that feelings  of inferiority drive  individuals to achieve personal  goals.  The relentless pursuit  of superiority to overcome feelings  of inadequacy often  leads  to burnout,  stress,  and strained relationships.  In a competitive environment, individuals  driven  by an inferiority complex might  engage  in unhealthy competition, creating  a culture  of comparison  and hindering collaborative efforts. Moreover,  the dependency on external  validation in  the age of social  media  may amplify these  challenges, as individuals seek  constant affirmation  from virtual  sources.

In one of his discourses,  Osho  said  rightly-  “You  have  never been  accepted by your  parents, teachers,  neighbours,  society  as you  arc.  Everybody was trying  to improve  upon  you.  To make  you  better. Constant  conditioning in you has created  in you  the idea  that, “I  am not enough  as I  am … Something is missing and  I   have to be somewhere else  not here.  This  is not the place  I  am supposed  to be, but somewhere higher,  more dominant,  more  respected, more well-known.”

At Osho  Dham,  individuals  learn  to embrace the present moment,  cultivate inner awareness, and experience  a  state  or authentic being.  This  shift  involves  letting go of the ego-driven desires for constant achievement and recognition, and  instead,  immersing oneself in  the richness of the present.  While some  people  may  mistakenly believe that Osho  is simply negating the importance of striving  for growth  and betterment,  he is actually illuminating the path of truly  boundless growth  and flourishment:

1. True  growth  begins with self-acceptance,  allowing individuals  to acknowledge their strengths and  imperfections without judgment.  This acceptance serves  as a  foundation for authentic personal  development

2. Authenticity fosters  a sense  of integrity and inner harmony.  Individuals can align  their actions  with their true values,  fostering personal  growth  that is aligned  with  their authentic self.

3. By cultivating mindfulness, individuals develop  a heightened awareness of their thoughts, emotions, and actions.  This awareness facilitates  conscious decision-making and  a more  profound  understanding of the self.

4. In moments of inner silence,  individuals can access  their innate  wisdom.  This  inner wisdom  guides  decision-making, problem-solving, and the pursuit  of personal  goals.

5. True growth  involves  enjoying the journey rather  than being  solely focused  on reaching an idealized  destination.  This  approach  fosters a positive and  fulfilling attitude toward  personal  development.

6. Letting  go of comparisons  allows  individuals to appreciate  their unique  journey.  True growth  is about  self-discovery  and  self-improvement rather  than conforming to external standards.

7. Finally,  for the spiritually inclined,  growth  is characterized by a deeper  connection with  oneself and the universe,  unfolds  trough being present,  cultivating gratitude, and experiencing a  sense  of interconnectedness.

Celebrate  Life,  Celebrate  Existence

Generally, the higher we reach in life, the more distant we become from our inner child and get absorbed by a ‘cult of seriousness’ to the detriment of lightheartedness, joy, and playfulness. In a broader sense, the “cult of seriousness”  might be associated with a societal or organizational  emphasis on rigid formality, strict adherence to rules, and a lack of tolerance for humor or spontaneity.

Following are some relevant quotes from Osho –

“To me,  life in its totality is good. And when you understand  life in  its totality, only then can you celebrate; otherwise not. Celebration means: whatsoever happens is  irrelevant –I celebrate. Celebration  is not conditional  on certain things:  ‘When Tam  happy then Twill celebrate,’or,  ‘When I am unhappy,  I  will not celebrate.’ No.  Celebration is unconditional;  I celebrate life. It brings unhappiness – good, I celebrate it.  It brings happiness good, I celebrate it. Celebration is my attitude, unconditional  to what life brings.

“But a problem arises because whenever I use words, those words have connotations in your mind.  When I say ‘Celebrate’, you think one bas to be happy.  How can one celebrate when one is sad? I am  not saying that one has to be happy to celebrate.  Celebration is gratefulness for whatsoever life gives to you.  Whatsoever existence gives  to you. celebration is a gratitude: it  is a gratefulness.”

“Whatsoever you can be you arc. There is no goal. And we arc not going anywhere.  We arc simply celebrating here.  Existence  is not a journey,  it is a celebration. Think of it as a celebration, as a delight, as a joy!  Don’t turn  it into a suffering, don’t turn  it into a duty, a work.  Let it be play.”

The serious person becomes handicapped, he creates barriers.  He cannot dance, he cannot sing,  he cannot celebrate. The very dimension of celebration disappears from his life. He becomes desert-like.  And if you are a desert, you can go on thinking and pretending that you are religious but you  are not.’

“People who are not enjoying  their  lives in the present  have  lust for life  in the future.  Lust  for life is  always  in the future.  It is  a postponement. They  are saying,  ‘We  cannot  enjoy today  so we will  enjoy tomorrow.’ They  are saying,  ‘Right this moment we  cannot  celebrate,  so let there  be a tomorrow  so tbat we  can celebrate.’ … Future  arises out of your misery,  not out of your celebration. A really  celebrating person  has no future;  he lives  this moment, he lives  it totally.  Out of that total  living  arises  the next moment,  but  it is not out of any lust.  Of course, when  out of celebration  the next  moment  arises,  it has more capacity to bless you.  When  out of celebration the future arises,  it goes on becoming more and  more  rich.  And a moment comes when  the moment  is  so total,  so whole,  that time  completely disappears …. Time is  a need of the miserable mind.  Time  is  a creation  of misery.  If you  are happy  there  is no time -• time disappears.”

“The  workaholics have  done  immense harm  to the world.  And  the greatest harm they  have done  is  that they have  deprived Ii fc of its  moments  of celebration and festivity.  It is because of them  that there is  so little  festivity in the world,  and every  day  it  is becoming more and more dull and dreary  and miserable.  …In  fact, entertainment has taken  the place  of celebration in the present world.  But entertainment is quite different  from celebration; entertainment and celebration arc never  the same.  In celebration you  arc a participant;  in entertainment you are only  a spectator.  In entertainment you watch  others  playing  for you.  So while  celebration is active,  entertainment is passive.  In celebration  you dance,  while  in entertainment you watch  someone dancing, for which  you  pay him…  But there  is a world  of difference between dancing and  watching a dance performed by a group  of professionals  who are paid for it.  You work  hard  during the day,  and when  you  are  tired in the evening  you  go to a concert  to watch  others  dancing.  1t  is  al I     you can do, but  it  is  not  even an apology  for celebration.”

It does  not mean that there  will  be no work  if we turn  life  into a celebration.  It is  not that  the wind  does  not work;  it  is always  moving,  blowing.  It’ is  not that the stars are idle; they are constantly  moving.  It is not that  flowers  don’t do anything when  they bloom;  really,  they do a lot.  But for them, doing  it is  not  that  important;  what is  important  is  being.”

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Appendix