Therapies: Preparation for Meditation

Osho on Therapy groups




Listen to these words very attentively: WITH GREAT PERSEVERANCE….

Unless you bring total effort to waking yourself up it is not going to happen. Partial efforts are futile. You cannot be just so-so, you cannot be just lukewarm. It is not going to help. Lukewarm water cannot evaporate, and lukewarm efforts to be alert are bound to fail. Transformation happens only when you put your total energy into it. When you are boiling at a hundred degrees heat, then you evaporate, then the alchemical change happens. Then you start rising up.

Have you not watched? — water flows downwards, but vapor rises upwards. Exactly the same happens: unconsciousness goes downwards, consciousness goes upwards. And one thing more: upwards is synonymous with inwards, and downwards is synonymous with outwards. Consciousness goes inwards, unconsciousness goes outwards. Unconsciousness makes you interested in others — things, people, but it is always the others. Unconsciousness keeps you completely in darkness; your eyes go on being focused on others. It creates a kind of exteriority, it makes you extroverts.

Consciousness creates interiority, it makes you introverts; it takes you inward, deeper and deeper. And deeper and deeper also means higher and higher; they grow simultaneously, just as a tree grows. You only see it going upwards, you don’t see the roots going downwards. But first the roots have to go downwards, only then can the tree go upwards. If a tree wants to reach the sky, then it will have to send roots to the very bottom, to the lowest depths possible. The tree grows simultaneously in both directions. In exactly the same way consciousness grows upwards…downwards, it sends its roots into your being.

I talked about nine states of consciousness. Your branches of consciousness will go upwards, from conscious — so-called conscious — to real conscious, from real conscious to superconscious, from superconscious to collective conscious, from collective conscious to cosmic conscious. And your roots will be growing from so-called conscious to subconscious, from subconscious to unconscious, from unconscious to collective unconscious, from collective unconscious to cosmic unconscious. The moment your roots reach nature, your flowers start blooming in God. Hence nature and God are not divided in the awakened one, they are bridged.

The really awakened one is not against nature, cannot be; he is all for nature. In fact, he helps you to go both ways — on one side into nature, on the other side into God. That’s my effort here. I would like you to be natural, so natural that your roots go to the deepest core of your being — because that is the only way to help you grow upwards.

Roots have to be strongly in the soil, so strong that they can support a high-rising cedar of Lebanon. If it has to go hundreds of feet upwards, it will need great roots. Because of this I am being misunderstood all over this country particularly, and all over the world in general.

Roots have to reach to the sex energy, because that is the lowest, the bottom in you; only then can your flowers bloom in superconsciousness, in Samadhi. The lotus can bloom only if it is rooted in the mud deep down in the lake. This is possible only with great perseverance.

Man as he is, is very lazy; because he is asleep, he is lazy.

This story is of a husband and wife who agree that whoever speaks first will have to close the street door which has accidentally been left open. Robbers find the open door, enter, and seeing the silent couple making no move, eat the food on the table, take all the valuables, and finally rape the wife, and propose to shave off the husband’s beard.

“Alright,” the husband cries at that point, “I’ll close the goddamn door!”

People are really lazy, utterly lazy. Laziness is part of sleep. Hence,

perseverance, effort, continuous effort, constant effort, will be needed. You will fall back again and again. You are in the state of a drunkard; hence falling backward is forgivable. But the moment you recognize, whenever a ray of light happens and you remember, put your total energy into it again. Don’t remain a fool, don’t remain asleep, don’t remain a drunkard.

There were these three drunkards walking down the street. One was carrying a loaf of bread, the other a jug of wine and the third a car door. As they were walking along, a policeman stopped them and asked, “Where are you going?”

“On a picnic,” replied the man with the bread.

“On a picnic?” said the cop. “The bread I can understand — you can eat it when you get hungry; the wine you can drink when you get thirsty. But why the car door? — that I can’t understand.”

“Well,” said the man with the door, “if it gets too cold I can roll up the window.”

You will have to come out of many layers of drunkenness. Greed is a state of drunkenness, and everybody is greedy — greedy for more. Mind continuously asks for more and more, and the demand is never-ending. If you are after money, more money. If you are after political power, more power. If you are after prestige, more prestige. If you are interested in becoming humble, then more humbleness, because you have to be the most humble man in the world. If you are after renunciation, then more and more renunciation. There is never any end to this constant demand of the mind — more…. Greed is a drunkenness, it is a sleep. So is anger. Have you not observed that in anger you can do things which you cannot do ordinarily? You say things for which you repent later on. And you cannot believe later on that you uttered such nonsense, that you are capable of uttering such nonsense. What happens when you are angry? You are in a state of drunkenness.

Become more watchful and anger will be less and greed will be less and jealousy will be less.

I don’t say to you: Don’t be angry, because that’s what has been said to you down the ages. Your so-called saints have been telling you, “Don’t be angry!” so you have learned ways of repressing anger. But the more you repress anger, the bigger the unconscious you are creating in yourself. You are throwing things into the basement, and then you will be afraid to enter into the basement, because all these things — anger and greed and sex — are there. You know! You have been throwing them there. All kinds of rubbish are there, and dangerous, poisonous. You will not be ready to go in. That’s why people don’t want to go in, because going in means encountering all these things. And nobody wants to encounter these things; one wants to avoid them. For thousands of years you have been told to repress, and because of repression you have become more and more unconscious. I cannot say to you repress. I would like to say to you just the opposite:

Don’t repress — watch, be alert. When anger arises, sit down in your room, close your doors and watch it. You know only two ways: either to be angry, be violent, destructive, or to repress it. You don’t know the third way, and the third way is the way of the buddhas: neither indulge nor repress — watch.

Indulgence creates habit. If you become angry today and again tomorrow, and the day after tomorrow again, you are creating a habit; you are conditioning yourself to be more and more angry. So indulgence cannot take you out of it.

That’s where the modern growth movement is stuck. Encounter groups, primal therapy, gestalt, bioenergetics…and so many beautiful things are happening in the world, but they are stuck at a certain point. Their problem is: they teach expression — and it is good, it is far better than repression. If there is only this choice, repress or express, then I would suggest express. But this is not the real choice; there is a third alternative far more important than both these. If you express, you become habitual; you learn by doing it again and again — you can’t get out of it.

In this commune there are at least fifty therapy groups running, for a certain reason. It is just to balance the thousands of years of repression; it is just to balance. It is just to bring to light all that you have repressed as Christians, Hindus, Mohammedans, Jainas, Buddhists. It is just to undo the centuries’ old harm that has been done to you. But remember, these groups are not the end; they only prepare you for meditation. They are not the goal; they are just simple means to undo the wrong of the past. Once you have thrown out of your system all that you have been repressing all along, I have to lead you into watchfulness. Now it will be easier to watch.

But you are not to become a group-addicted person, you are not to become a groupie. There are people now in the world who are group-addicted; they go from one group to another. One encounter finishes — then another marathon, then gestalt, then this and that…. After just a few days the itch arises — because where to express? In the normal society they cannot express, they have to repress. So the group becomes just an outlet. The normal society forces you to repress, the group helps you to express but you are not really growing. Again you will be back in the normal society, again repressing. And if you express in the normal society, you will be getting into far more dangerous situations. You may murder somebody — you have so much anger. You will be in jail, imprisoned forever. Or if you go on fighting with everybody — if you slap the boss in the office, if you beat your wife, your children, your husband — then your whole life will become a chaos, it will be impossible to live it. So after a few days of accumulation you need another encounter. A few days of encountering and you feel unburdened; back in society you will be burdened again.

This is not going to help. This is a temporary relief. You can scream to your heart’s desire in a primal therapy group, but if you start screaming on the road, then you will be taken to the police station. You can scream in a group context — it is allowed, helped, provoked; you are persuaded to scream, because since your childhood you have been repressing it. It has become a wound; it needs to be opened. If the pus oozes out and the wound is left open to the winds and to the sun and to the rain, it will heal itself, because you have a healing energy; it is inbuilt. But back in the society again…how long can you remain in a primal therapy group? Back in the same old society again, you will have to repress; you cannot go on screaming there. Then the scream gathers, then the steam gathers. Then one day you have to go into the group again. This is a temporary relief; good as far as it goes, but it cannot make you a Buddha.

That’s where this commune is different from institutes like Esalen. They end with groups — we begin with groups. Where they end, that’s exactly the point from where we begin. And it is not a coincidence that thousands of therapists have become interested in my work. They have come here…. Among my sannyasins, the greatest group from any profession is that of psychotherapists. A great need is felt now all over the world that encounter, primal therapy, gestalt, can help a little bit to unburden people, but they cannot help to make them Buddhas — they cannot help them to become awakened.

Indulgence creates habit, repression gathers the poison within. In indulgence you throw the poison on others, but they are not going to remain silent — they will throw it back. It becomes a match: you throw your anger on others, they throw their anger on you — but nobody is helped, everybody is harmed and hurt. And if you repress…. Because of this futility of indulgence, priests invented repression. It keeps you out of danger. Repression keeps you a good citizen, a gentleman. It keeps you out of the dangers of getting caught by the law, getting caught into enmity; it keeps you smooth. Repression helps you to become a better social person, that’s true. But it makes you a wound inside, just a wound, and the pus goes on gathering inside. Outside it functions as a lubricating agent, but inside you become more and more mad. If this society and this century are the maddest in the whole history, the credit goes to the past. Five thousand years of saintly advice to people — the credit goes to those saints. If people are becoming mad, if people are becoming insane, if people are committing suicide, if people are becoming murderous, the credit certainly goes to all your so-called saints, priests, preachers, leaders. They are responsible for it.

Just the other day I was telling you the Canadian government wants to investigate, make a deep investigation of this commune because one American citizen who was a Sannyasin has committed suicide, and another American who was a Sannyasin has gone mad too. Now, I wonder: the person who has committed suicide was sixty years old. He has been a Christian for sixty years, but Christianity is not investigated. And he has been a Sannyasin for not even sixty days! The credit goes to Christianity, not to me. The man who went mad was a Protestant. Now, I am condemned because he was a Sannyasin, but the Protestant church is not condemned. And he was brought up as a Protestant, he lived as a Protestant for thirty-five years, and for just a few days he was a Sannyasin. Now, American society is not condemned.

This is strange logic…and I am trying to help people. When he had come here, he was already mad. He has come here after six years of psychoanalysis; because psychoanalysis could not help him he had come here and became a Sannyasin. Because the Protestant church and the priests could not help him, he had come here and become a Sannyasin. But they had done such a good job that it was difficult to bring him back down to earth. And he did not remain here for long; he was here for only three weeks. Now, the credit cannot go to me. If he becomes mad, I cannot be held responsible. But this strange logic is there. Here, also, the same logic continues. If a Sannyasin misbehaves, I am condemned. But so many Hindus are put in jail every day — Hinduism is not condemned. So many Mohammedans misbehave, but Mohammedanism is not condemned. If a Sikh murders somebody, Sikhism is not condemned. This is a very stupid and absurd world.

People come to me for help. Many are helped. Ninety-nine percent of people are helped. But the one percent has been damaged so much that it is almost impossible to help them. They can also be helped, but I am not allowed to help them. For example, an exhibitionist comes here who once in a while exposes himself naked. Now, he can be helped, easily helped — if he is allowed to move naked. He is not dangerous; he is not doing any harm to anybody. He simply has this eccentric idea…he enjoys it to shock you. This is the way of shocking you, this is the way of gaining attention: he exposes himself naked. If he is simply allowed to move naked and nobody pays any attention to him, he will be cured. The cure is simple, very simple! Don’t be shocked, and don’t pay attention. It is to shock you and to get your attention that he is an exhibitionist. If nobody pays any attention, if he comes naked to you and you talk to him as if he is not naked, he will be puzzled. He will not be able to believe what is happening. He will go and look in the mirror to see whether he is naked or not! And what is the point? If nobody pays any attention and nobody is shocked, he may try wearing clothes — maybe these are strange people and they can be shocked by wearing clothes! People can be helped, but the society does not allow me to help them. Even that one percent can be cured, because nobody is really incurable. But time will be needed, perseverance will be needed.


Meditate — meditation means watchfulness — and you will attain to freedom and bliss.





The light grows of its own accord. You simply become more silent, more watchful, more meditative, and the light descends in you — of its own accord. You need not go anywhere.




Your watchfulness becomes an island, a citadel, which no passion, no lust, no greed, no anger, can possess. With that island, for the first time you become an integrated individual. For the first time you become a human being.

This human being is absolutely needed today, this new human being — homo novus.


This is an excerpt from the transcript of a public discourse by Osho in Buddha Hall, Shree Rajneesh Ashram, Pune. 

Discourse Series: The Dhammapada: The Way of the Buddha, Vol 1

Chapter #5

Chapter title: Wakefulness is life

25 June 1979 am in Buddha Hall


Osho has spoken on ‘therapy groups, watchfulness, silence, awareness, meditation, freedom, transformation, consciousness, Samadhi’ in many of His discourses. More on the subject can be referred to in the following books/discourses:

  1. Beyond Enlightenment
  2. The Dhammapada: The Way of the Buddha, Vol 1, 3, 6
  3. Dogen, the Zen Master: A Search and a Fulfillment
  4. From Death to Deathlessness
  5. Tao: The Pathless Path
  6. From Unconciousness to Consciousness
  7. Beyond Psychology
  8. The Hidden Harmony
  9. Hsin Hsin Ming: The Book of Nothing
  10. Take It Easy
  11. Nirvana: The Last Nightmare
  12. The Rebel
  13. Sufis: The People of the Path, Vol 2
  14. Vigyan Bhairav Tantra
  15. Yoga: The Alpha and the Omega

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