Moby Has Just Released Four Hours Worth Of Free Music Designed For Yoga And Meditation


Moby Has Just Released Four Hours Worth Of Free Music Designed For Yoga And Meditation


Moby (Richard Melville Hall), is an American DJ, singer, songwriter, musician, photographer and animal rights activist. He is well known for his electronic music, veganism, and support of animal rights.

Recently on his website he released a series of ambient recording designed to help people feel a great calmness. This is what he said on his website ;

”Over the last couple of years i’ve been making really really really quiet music to listen to when i do yoga or sleep or meditate or panic. i ended up with 4 hours of music and have decided to give it away.

you can download it for free below or stream it on spotify, soundcloud, apple music, deezer, youtube & tidal.

it’s really quiet: no drums, no vocals, just very slow calm pretty chords and sounds and things for sleeping and yoga and etc. and feel free to share it or give it away or whatever, it’s not protected or anything, or at least it shouldn’t be.


If you would prefer to download the music for yourself just click on the image below and you will be taken to his website where you can stream or download.

I am a big Moby fan myself and am I hope you enjoy his epic sounds as much as I am.





A Meditation on Anxious Emotions

This practice involves deep investigation into the causes of anxious feelings. Through this practice, you can discover the story lines that tend to trigger and drive your emotions. Although it may sometimes feel as though your anxiety comes out of nowhere, it usually has a source—typically some combination of conditioning, self-stories, memories, thoughts, and buried emotions.

That said, when you practice this meditation, don’t try to force yourself to find the source or meaning of your anxiety. The crucial aspect of this meditation is forwarding your journey of discovery into yourself. Whatever you may find inside, simply acknowledging it will help you live with more ease. Then, rather than putting so much energy into fighting your anxiety, you can begin to change your relationship to it.

Because this practice involves intentionally exploring the experience of anxiety, it can be challenging. Before you do this practice, please take a little time to consider whether you’re feeling up to it, listening to your inner voice to determine whether it feels right for you at this time. Consider doing your first practice when you feel safe and curious and have the energy and time to explore your anxiety more deeply. If now is not the time, be sure to return to this practice later, when you feel willing to take it on.

Consider doing your first practice when you feel safe and curious and have the energy and time to explore your anxiety more deeply.

To allow you to fully experience this meditation, we recommend that you listen to the audio version. However, you can also simply read the text below. If you choose to do so, read through the entire script first to familiarize yourself with the practice, then do the practice, referring back to the text as needed and pausing briefly after each paragraph. Take about twenty minutes for the practice. You can do this practice in a seated position, standing, or even lying down. Choose a position in which you can be comfortable and alert.

A Meditation on Anxious Emotions


A Meditation on Anxious Emotions


The practice is simply to acknowledge whatever is in your direct experience and let it be. Whatever comes up in the practice is the practice.

  1. Now gently shift your attention to the breath, becoming mindful of breathing in and out. Bring awareness to wherever you feel the breath most prominently and distinctly, perhaps at your nose, in your chest, or in your belly, or perhaps somewhere else. There’s no other place you need to go… nothing else you need to do…just being mindful of your breath flowing in and out. If your mind wanders away from the breath, just acknowledge wherever it went, then return to being mindful of breathing in and out.
  2. Now reflect on a specific experience of anxiety, perhaps something recent so you can remember it more clearly. It doesn’t have to be an extreme experience of anxiety, perhaps something that you’d rate at 5 or 6 on a scale of 1 to 10. Recall the experience in detail, as vividly as you can, invoking some of that anxiety now, in the present moment
  3. As you imagine the experience and sense into it, be mindful of how the anxiety feels in your body and stay present with the sensations. Your only job right now is to feel and acknowledge whatever physical sensations you’re experiencing in your body and let them be. There’s no need to change them. Let the sensations run their course, just like a ripple on a lake is gradually assimilated into the entirety of the body of water.
  4. Now feel into any emotions that emerge…anxiety, fear, sadness, anger, confusion…whatever you may feel. As with physical sensations, just acknowledge how these emotions feel and let them be. There’s no need to analyze them or figure them out
  5. If strong emotions don’t arise, this doesn’t mean you aren’t doing this meditation correctly. The practice is simply to acknowledge whatever is in your direct experience and let it be. Whatever comes up in the practice is the practice.
  6. Bringing awareness to your anxiety may sometimes amplify your anxious feelings. This is normal, and the intensity will subside as you open to and acknowledge what you’re experiencing and give it space to simply be.
  7. Continue feeling into the anxiety, just allowing any feelings in the body and mind and letting them be, cultivating balance and the fortitude to be with things as they are. The very fact that you’re acknowledging anxiety rather than turning away from it is healing.
  8. As you continue to acknowledge your physical sensations and emotions, they may begin to reveal a host of memories, thoughts, feelings, and physical experiences that may have created limiting definitions of who you think you are. You may begin to see more clearly into how these old patterns of conditioning have driven your anxiety. This understanding can set you free—freer than you ever felt possible.
  9. Now gradually transition back to the breath, breathing mindfully in and out… Next, slowly shift your awareness from your breath to sensing into your heart. Take some time to open into your heart with self-compassion, acknowledging your courage in engaging with your anxiety. In this way, your anxiety can become your teacher, helping you open your heart to greater wisdom, compassion, and ease within your being.
  10. As you’re ready to end this meditation, congratulate yourself for taking this time to meditate and heal yourself. Then gradually open your eyes and return to being present in the environment around you. May we all find the gateways into our hearts and be free.

Mindful Journaling

Right after your first practice of this meditation, take a few moments to write about your experience. How did it go for you? How did you work with what came up within your body, thoughts, and emotions? And how are you feeling right now?


A Meditation on Working with Anxiety 

This meditation combines breath awareness, the body scan, and mindfulness of thoughts to explore sources of stress and anxiety.

  • Bob Stahl
  • March 28, 2018

10 Mindful Attitudes That Decrease Anxiety 

By exerting more conscious control over our behaviors and attitudes, we learn to work with our intention, wise effort, and capacity to be kind to ourselves.

  • Bob Stahl
  • July 27, 2016

Phoenix Meditation

The phoenix is a mythical bird with flame-colored wings that symbolizes regeneration and rebirth.  In my previous post, I mentioned that I had the opportunity to lead a Yoga Nidra and guided meditation session at the Evergreen Yoga Phoenix Women’s Retreat in August.

In writing the meditation, which was centered around an empowering encounter with a phoenix, I was inspired to draw and paint this creature to get to know it better.  This picture is a little askew, but it was the best one I got before sending it off to a dear friend who needed a little phoenix magic.

Phoenix by Shannon

Many of the retreat attendees had asked me to share a recording of the meditation I led, so, I have recorded it and am sharing it here for anyone to enjoy.

The meditation begins with a guided Yoga Nidra practice. Yoga Nidra is a deeply relaxing, meditative process that guides you into a state where theta and delta brainwaves are produced. This creates deep rest, healing and physical regeneration.

The Yoga Nidra session is followed by a guided meditation where we meet the phoenix, for a profound process of renewal and empowerment.

In yoga wisdom teachings, Yoga Nidra is a method of purifying the “samskaras.” Samskaras are patterns of thought and behavior that are repeated, and thus create grooves that become our well-worn pathways for acting and reacting.  Imagine tracing a line through the sand with your finger, then re-tracing that same line over and over again. The line becomes deeper as that pathway becomes more and more ingrained. It can be difficult to create a new groove when the current ones are so established.

Yoga Nidra gives us access to the subconscious mind, where we can know our Self as separate from our thoughts and patterns of behavior, and where we can access intuition and information beyond our normal conscious awareness.

(Note — some exciting news… the talented Rebecca Clever (who composed the original music for my “Zoom out/ Imaginal Cell Meditation” will be creating special music for this Yoga Nidra/Phoenix meditation as well!! I will post the new version later this year, when it’s done.  But for now, enjoy, and if you’re inclined, check out the other meditations on the Presence and Prose YouTube Channel.)


The post Phoenix Meditation appeared first on Presence and Prose.

Meditation and Anxiety – About Meditation

It is becoming more widely known that a meditation practice can be helpful in curbing anxiety.

Anxiety generally comes in two forms – a fear-based resistance to some deeper feelings that are arising, and projecting past pain onto the unknown of the future.

With practice, meditation can be a powerful practice to help inhibit the life and growth of both these forms of anxiety.

One popular approach to meditation is about being fully present with whatever arises, moving with the steady stream of life as it flows. This means being aware of thought, sound, physical sensation, and whatever else you’re aware of in the moment.

Mindfulness meditation trains us to have a balanced, unattached approach to all stimuli as they arise, regardless of their source, their volume, or their comfort.

A Full Body Experience

Anxiety exists entirely in one’s head. While there are undoubtedly many physical symptoms which can and do arise in conjunction with anxiety, the source of anxiety is one’s mind.

As anxiety is a condition of the mind, it feeds off of our attention. When we argue with it, resist it, question it, or let it run the show like an untrained puppy, we are inadvertently fueling it, making it stronger. We are also cutting off our awareness of our physical body, of the space we’re in, and of all our other senses.

When we are practicing mindfulness, we are allowing ourselves to experience whatever sensations arise. In this way, our awareness extends beyond just our minds, so we begin deprive our minds of the fuel they need to stoke the fire of anxiety. We are present in the full physical reality of our life, so anxiety has less say in our awareness.

Being Present

Anxiety is not at all about the present moment.

If we are anxious because we are resisting some deeper emotion that is arising naturally in us, we are fighting what exists. We are trying to deny what is actually here, waging an un-winnable argument with reality.

If we are anxious because we are projecting some past pain onto the unknown of the future, we are also not at all present.

Meditation helps us ground in what is going on right around us. It helps us build a connection with life as it exists, where anxiety cannot survive. When we are open to and aware of what is happening right here, right now, there is no past with its pain, and there is no future with its unknowns. Everything is present.

Practice, Practice, Practice

It is a common experience to feel calmer after meditating. Whether you are counting breaths, or listening to some guidance, or being still and letting everything go, it is natural to experience some greater calm and ease after a meditation session.

However, it is often very challenging to meditate when anxious. Sitting still and being gently present with all that is can be a Herculean task when one’s mind is racing and heart is pounding.

What I am presenting here is not a quick-fix. I am not suggesting that you meditate to relieve anxiety when it is loud and dominating your experience.

Instead, what I am offering is that this is what happens over time as we build our practice. The more we meditate, the more we train our awareness to rest in the fullness of our bodily experience, and the more we are used to grounding in the present.

Over time, mediation practice creates a new default in ourselves where we are more inclined to be grounded and fully present, creating an environment where it is a lot harder for anxiety to survive and thrive. It may or may not completely eliminate every anxious thought or trigger, but it creates and then widens the exit ramp out of the cycles of repetitive and destructive thoughts.

300 Hour Yoga Teacher Training | Samadhi Yoga Denver

Ripen Your Teaching, Refine Your Skills

Are you ready to join the next level of yoga teachers? Become a 500-RYT through Samadhi’s 300-hour Advanced Teacher Training, Embody Samadhi. We have crafted this professional development program in order for you to have greater expertise into the science of yoga. You will be mentored by Denver’s top instructors including Cheryl Deer, Jeremy Wolf, Hansa Knox, Kristine Whittle, Santosh Powell Brittany Belisle and Alejandro Morin.

This yoga teacher training is advanced not because you dive deeper into asana, but because you go deeper into your path as a teacher. You’ll develop advanced understanding of teaching techniques beyond guiding asana.

For a free consultation to discover if this program is your next step, email the YTT Coordinator, or begin your journey today by filling out our application.

Program Highlights | Program Details

Why Choose Samadhi’s Advanced Program?

Don’t just memorize concepts, tricks, and techniques—Embody Samadhi.


Samadhi Yoga Denver is honored to have top teachers designing, leading, and refining our 300 hour program. Additionally, we humbly host national teachers each year so that our 300 hour students can experience the highest level of instruction.

Experiential Learning

Our yoga teacher training focuses on teaching practice and development. You will lead community classes, receive one on one feedback from your teachers, and focus on the development of your personal practice and relationship to yoga.


Lead teachers of our Advanced Teacher Training are deeply rooted in lineage. Samadhi brings in teachings from Rod Stryker, krishnamacharya, Thich Nhat Hanh, Anna Forrest, Bihar School, B.K.S. Iyengar, and Tias Little along with more.


Our advanced teacher training i is meant to be a program that fits your path as an individual. You can finish the program in as little as one year, or take up to three years. You are able to craft the concentration of the program through the electives you choose to take, this allows you to get the most value out of the program for where you want to take your teaching.


The core strength of the advanced teacher training program is that our students are supported to deeply inhabit the fundamental values and teachings of yoga as a time-tested way of life. While our content is rich and varied, we feel that the most powerful way to affect the world is to transmit the energy of the practice.

What we will not do is consume yoga as just another commodity. We know that yoga is sacred and we aspire to keep it that way.

Program Details

Advanced teacher training consists of a total of 300 hours to be combined with a previous 200 hour certification for your 500-RYT. Embody Samadhi is composed of 5 Core Modules to equal 150 contact hours plus 150 hours of Electives so that you can tailor the program to support your own path. Students enrolled have up to three years to complete all hours, but can graduate in one year.

Samadhi’s advanced teacher training is a Yoga Alliance (YA) Certified School. Upon completion, graduates can register as a 500-RYT.


  • Each core module a la carte: $479 (x5= $2395)
  • All 5 Core Modules – paid in full: $2270 ($125 discount)
  •  Complete 300 hour tuition including electives begins at $4475. (price varies depending on which electives students choose)
  • $479 Non-refundable deposit, paid within one week of acceptance, saves your space;
  • Teacher Trainees receive 20% off events, books and merchandise, and free yoga classes with Jeremy, Cheryl, Brittany and Santosh while enrolled.
  • Completion of 200 Hour Teacher Training
  • Documented Teaching Experience and References
  • Dedicated personal practice
To apply, Email our Yoga Teacher Training Coordinator or fill out the inquiry form on this page to request an application.

You may apply and start at any time throughout the year, there is no specific start date for this program.

Core modules comprise 150 hours of the overall program. These weekend long intensives are each crafted to deliver the heart of the training. These are crafted and taught by our lead instructors.

Core Module Content: The following material will be covered throughout the course of the 5 Core Modules. Each module has a specific concentration.

With mentors you will workshop your cueing and practice leading asana, meditation, and pranayama. You will study asana techniques including alignment, energetics, modifications, sequencing, hands on assists, and leading advanced asana classes.

You will learn sequencing from anatomical, energetic, seasonal, and ayurvedic focuses. Additionally instructors will discuss seasonal sequences, and how to apply subtle body anatomy in group classes.

Anatomy will be in depth and comprehensive with a therapeutic focus. Anatomy most relevant to yoga practitioners such as the psoas, shoulder, foot, respiratory system, and much more will be covered. Subtle body anatomy will be a major focus of the program, covering extensively the nadis, chakras, koshas, vayus, doshas and gunas as they relate to teaching yoga.

We cover seminal yogic texts and how to practically incorporate them in group classes including Vedic Upanishads, Yoga Sutras, Hatha Yoga Pradipika, Gheranda Samhita, The Siva Samhita, Yoga Yajnavalkya, Bagavad Gita and more. We bring in experts in ancient text to make this part of the training applicable and authoritative.

Another major aspect of our advanced teacher training. We cover personal practice, Ayurveda, the importance of community and the essential aspects of deep sharing and contemplation.

You will learn how and when to demonstrate, how to observe students in group classes to understand and better support them with cueing, props, and modifications. Mentors will advise on the business aspects of yoga including resumes, class building, and career development.

Our advanced teacher training’s true value is the balance in the curriculum between practical applications to bring to your teaching and classes and the never ending study of the science of yoga. You will do as much self study as you do anything else in our program, this study will be guided and facilitated by your mentors.

Core Modules can be taken in any order. This allows you to be able to join the program at any given time throughout the year. All five modules are hosted once a year.

Core Modules are held approximately every two months depending on the availability of instructors, for the current schedule see our Events page. The class times of each modules varies, depending on the schedule of the particular module enrolling in.

Students who pay in full, in advance, for all 5 modules receive discounted tuition of $2270; regular price is $479 per module.
Students pre-register one month before the start date of each module.

Elective hours make up the remaining 150 hours of the training. You will choose from Samadhi’s offerings of year round workshops and trainings to fulfill these hours. This allows you to concentrate your training on your specific areas of interest.

Workshops at Samadhi change from year to year, an idea of workshop you can expect to see are:

  • Yoga Nidra Immersion and Teacher Training
  • Yin Teacher Training
  • Restorative Teacher Training
  • Adaptive Yoga Teacher Training
  • Advanced asana workshops
  • Yoga Therapeutics Immersion
  • Hands on Assists workshops
  • How to teach Privates
  • Reiki Training
  • Advanced Ayurveda
  • Therapeutics
  • Tantra and much more
  • Student’s pay for elective hours as they register for workshops.
  • Cost for a workshop at Samadhi ranges from $10-$20 per hour.  Prime Electives may be additional.
  • Bonus: Embody Samadhi students receive 20% off early bird prices of all events.
  • Hansa Knox

Samadhi also brings in national teachers annually to offer elective hours. Examples of teachers brought in to lead elective hour workshops are:

  • Nicolai Bachman

NEW! Yoga Therapist Training with Hansa Knox

Starting Fall 2018

In this 1370-hour training you will not only deepen your own personal yoga practice, but gain the tools to be able to apply yoga therapeutically in many different applications to help people transform.

You must have a minimum RYT 500 or equivalent training. An exemption of RYT 500 is considered for graduates of the PranaYoga CYTT program.

Details and Application HERE

For specific questions on Yoga Therapist Training, please email Hansa.

5 Common Mistakes to Avoid During Yoga | Samadhi Yoga in Denver

We do yoga to improve our posture, become fitter, and find inner peace. But, what happens when the poses that are meant to benefit us actually start harming us? This is exactly what happens when we perform yoga poses without being mindful of what we’re doing and how we’re doing them.

Yoga poses and common mistakes

Here is a list of 5 common poses, with the mistakes we routinely commit and how to correct them:

Crescent Lunge pose

Mistake: Faulty feet alignment, sunken lower back, forward-tilting pelvis, and widely spread legs.

If you’re not careful, you may risk stretching your legs and arms too much and may strain your muscles in the process. Additionally, a wrong crescent lunge won’t work the areas of the body it’s meant to.

Correction: Place the heel over the ball of the foot and tightly squeeze your thighs. Round the back knee of the backward-stretched leg, to ensure you aren’t overextending your leg. Lift the pelvic muscles and keep maintain a neutral spine pose (where the skull and the rib cage are aligned). Legs should only be hip-width apart.

Chaturanga pose

Mistake: Hands placed too far out, collapsed shoulder, dropped elbows, pinched wrists, and pushed-out buttocks.

A wrong chaturanga can impact your lower back, shoulders, and chest muscles. Severe pain and muscle cramps may occur.

Correction: Align your wrists with your elbows and don’t drop the shoulders when lowering. Engage the pelvis, legs, hips, and buttocks while in the pose and maintain the flat alignment of the body.

Dancer pose

Mistake: Open hips, weirdly-pulled leg, locked knee, and twisted grip.

These mistakes can damage your knee muscles and result in severe knee pain. The funky grip you use may also lead to shoulder injuries and chronic pain.

Correction: Soften your standing leg by bending the knee, square your hips, roll back your shoulders and relax. Lift your leg slowly and hold it with your palm facing out.

Eagle pose

Mistake: Crunching your neck, rounding your spine, collapsing your upper body forward, and stooping your shoulders.

When you make a mistake in this pose, you add a lot of pressure on the sensitive areas of the body, such as the spinal cord and the neck. This can lead to severe back and neck pain.

Correction: Straighten your middle and upper back and don’t bend forward. Don’t rest your elbows on your chest, roll your shoulders back and stand up straighter.

Crow pose

Mistake: Splayed elbows, hyper-extending neck, rounded back, and low-to-the-floor body.

The crow pose is extremely risky (as body control is restricted to the wrists and shoulders) and can lead to severe accidents and injuries if you’re not careful.

Correction: Keep feet together, angle the hips high, hug your elbows close to the body and align wrists with elbows. Engage your core when lifting and elongate your neck.

Tips to maintain the perfect posture and alignment in Yogasana

SAMADHI – How To Spiritually Exit The Matrix | abzu2

Most of the world’s population are NOT ready for this. Are you?

You might want to consider bookmarking this page for future reference!

For many, this will be an inspiration in finding your true self while exiting this matrix in which humanity has been trapped within since the beginning of “time”.

The video you are about to watch will completely change your views on life as well as who you truly are.

Here’s the rabbit hole… let’s jump in!

Scroll down for Parts 2, 3, and 4

The danger for you watching this film is that your mind will want to acquire Samadhi. Even more dangerous is that your mind might think it has acquired Samadhi.

When you are awake, you don’t become identified with your character. You don’t believe that you are the masks that you are wearing. But nor do you give up playing a role.

Twenty-four hundred years after Plato wrote the Republic, humanity is still making its way out of Plato’s cave. In fact we may be more transfixed by illusions than ever. Plato had Socrates describe a group of people who lived chained in a cave all of their lives, facing a blank wall. All they could see were shadows projected on the wall by the things passing in front of a fire which was behind them. This puppet show becomes their world. According to Socrates, the shadows were as close as the prisoners would ever get to reality. Even after being told about the outside world they continued to believe that the shadows were all that is. Even if they suspected there was something more they were unwilling to leave what was familiar.

Humanity today is like the people who have only seen the shadows on the cave wall. The shadows are analogous to our thoughts. The world of thinking is the only world that we know. But there is another world that is beyond thinking. Beyond the dualistic mind. Are you willing to leave the cave, to leave all that you have known to find out the truth of who you are?

In order to experience Samadhi it is necessary to turn attention away from the shadows, from the thoughts towards the light. When a person is only used to darkness then they must gradually become accustomed to the light. Like acclimatizing to any new paradigm it takes time and effort, and a willingness to explore the new, as well as shed the old. The mind can be likened to a trap for consciousness, a labyrinth or a prison.

It is not that you are in prison, you are the prison.

The prison is an illusion. If you are identified with an illusory self, then you are asleep. Once you are aware of the prison, if you fight to get out of the illusion, then you are the illusion as if it is real and you still remain asleep, except now the dream becomes a nightmare. You will be chasing and running from shadows forever.

Samadhi is awakening from the dream of the separate self or the egoic construct. Samadhi is awakening from identification with the prison that I call me. You can never actually be free, because wherever you go your prison is there. Awakening is not about get rid of the mind or the matrix, on the contrary; when you are not identified with it, then you can experience the play of life more fully, enjoying the show as it is, without craving or fear. In the ancient teachings this was called the divine game of Leila: the game of playing in duality.

Less suffering does not mean life is free from pain.

Samadhi is beyond the duality of pain and pleasure. What it means is that there is less mind, less self creating resistance to whatever unfolds and that resistance is what creates suffering. Realizing Samadhi even once allows you to see what is at the other end of the continuum.

To see that there is something other than the material world and self interest. When there is an actual cessation of the self structure in Samadhi there is no egoic, no self, no duality yet there is still the I am, annata or no self. In that emptiness is the dawn of prajna or wisdom- the understanding that the immanent self is far beyond the play of duality, beyond the entire continuum. The immanent self is timeless, unchanging, always now.

Enlightenment is the merging of the primordial spiral, the ever-changing manifested world or lotus in which time unfolds, with your timeless being. Your inner wiring grows like an ever-unfolding flower as you dis-identify with the self, a living bridge between the world of time and the timeless. Merely realizing the immanent self is only the beginning of one’s path. Most people will have to experience and lose Samadhi countless times in meditation before they are able to integrate it into other facets of life.

It is not unusual to have profound insights into the nature of your being during meditation or self inquiry, only to find yourself once again falling back into old patterns, forgetting the truth of who you are. To realize that stillness or emptiness in every facet of life, every facet of one’s self, is to become emptiness dancing as all things.

In the movie, humans lived out their lives in the matrix, while on another level they were merely batteries, feeding their life force to the machines which used their energy for their own agenda. People always want to blame something outside of themselves for the state of the world or others for their own unhappiness. Whether it is a person, a particular group or country, religion or some kind of controlling Illuminati like Descartes’ evil demon, or the sentient machines in the Matrix.

Ironically, the demon that Descartes envisioned was the very thing that he defined himself by. When you realize Samadhi, it becomes clear that there is a controller, there is a machine, and evil demon leaching your life day after day. The machine is you. Your self structure is made up of many little conditioned sub-programs or little bosses. One little boss that craves food, another craves money, another status, position, power, sex, intimacy. Another wants consciousness or attention from others. The desires are literally endless and can never be satisfied. We spend a lot of our time and energy decorating our prisons, succumbing to pressures to improve our masks, and feeding the little bosses, making them more powerful. Like drug addicts, the more we try to satisfy the little bosses, the more we end up craving.

The path to freedom is not self improvement, or somehow satisfying the self’s agenda, but it’s a dropping of the self’s agenda altogether. Some people fear that awakening their true nature will mean that they lose their individuality and enjoyment of life.

Actually, the opposite is true; the unique individuation of the soul can only be expressed when the conditioned self is overcome. Because we remain asleep in the matrix most of us never find out what the soul actually wants to express.

If the mind only tries to change the outer world to conform with some idea of what you think the path should be, it is like trying to change the image in a mirror by manipulating the reflection.

We can never succeed in the outer struggle, because it is just a reflection of our inner world.

It’s important to note that when we accept reality as it is, it doesn’t necessarily mean that we stop taking action in the world, or we become meditating pacifists.

Fighting for peace is like shouting for silence; it just creates more of what you don’t want.

The inner world is where the revolution must first take place. Only when we can directly feel the spiral of life within will the outer world come into alignment with the Tao. Until then, anything we do will add to the chaos already created by the mind. War and peace arise together in an endless dance; they are one continuum. One half cannot exist without the other. Just as light cannot exist without dark, and up cannot exist without down. The world seems to want light without darkness, fullness without emptiness, happiness without sadness. The more the mind gets involved, the more fragmented the world becomes.

We have gone deep into the material world, even finding the so-called God particle, but we have never been more limited, more ignorant of who we are, how to live, and we do not understand the mechanism by which we create suffering. Our thinking has created the world as it is now. Whenever we label something as good or bad, or create preference in our mind it is due to the coming into being of egoic structures or self interests. The solution is not to fight for peace or conquer nature, but to simply recognize the truth; that the very existence of the ego structure creates duality, a split between self and other, mine and yours, man and nature, inner and outer. The ego is violence; it requires a barrier, a boundary from the other in order to be. Without ego there is no war against anything. There is no hubris, there is no overreaching nature to create profit. These external crises in our world reflect a serious inner crises; we don’t know who we are. We are completely identified with our egoic identities, consumed by fears and are cut off from our true nature. Races, religions, countries, political affiliations, any group that we belong to, all reinforce our egoic identities.

So it’s not that thinking and the existence of the self is bad, thinking is a wonderful tool when the mind is in service to the heart.

Before it becomes possible to awaken, it is necessary to accept that you are asleep, living in the matrix. Examine your life honestly, without lying to yourself.

Are you able to stop your robotic, repetitive life patterns if you want to?

Can you stop seeking pleasure and avoiding pain, are you addicted to certain foods, activities, pastimes?

Are you constantly judging, blaming, criticizing yourself and others?

Does your mind incessantly seek out stimulus, or are you completely fulfilled just being in silence?

Do you react to how people think about you?

Do you somehow sabotage situations in your life?

Most people will experience their lives the same way today as they will tomorrow and a year from now, and ten years from now.

When you begin to observe your robot-like nature you become more awake. You begin to recognize the depth of the problem. You are completely and utterly asleep, lost in a dream. Like the inhabitants of Plato’s cave, most who hear this truth will not be willing or capable of changing their lives because they are attached to their familiar patterns. We go to great lengths justifying our patterns, burying our heads in the sand rather than facing the truth. We want our saviors, but we are not willing to get up on the cross ourselves. What are you willing to pay to be free?

Realize that if you change your inner world, you must be prepared to change the outer life.

Your old structure and your old identity must become the dead soil out of which new growth comes. The first step to awakening is to realize that we are identified with the matrix of the human mind, with the mask. Something within us must hear this truth and be roused from its slumber. There is a part of you, something timeless, that has always known the truth. The matrix of the mind distracts us, entertains us, keeps us endlessly doing, consuming, grasping, in a cycle of craving and aversion with constantly changing forms, keeping us from the flowering of our consciousness, from our evolutionary birthright which is Samadhi.

Pathological thinking is what passes for normal life.

Your divine essence has become enslaved, identified with the limited self structure. The great wisdom, the truth of who you are is buried deep within your being.

Part 2:


Healing Meditation: Guided Meditation for Body Healing

Healing Meditation: Guided Meditation for Body Healing

Wellbeing is the basis of this whole universe, the Truth of who we all are. And this beautiful healing meditation is meant to help us reconnect with this Truth by bringing healing to our body so that we can live a life filled with joy, health, peace, and happiness.

Before you begin, find a quiet place where you won’t be disturbed for the next 75 minutes. Second, find a comfortable position to sit – it can be in a chair, crossed legged or on your knees, or lay down and when you’re ready to press play. Once the healing meditation session is over, you can share your experience with all of us by commenting below.

Healing Meditation


FavoriteLoadingAdd to favorites

Silent meditation

Ihave known I was gay for as long as I can remember. I grew up in Scarborough in a loving home, and my early childhood was filled with joy and wonder. That I was effeminate was fine up until I was about 10, when gender became a factor in defining social status. My male peers tormented me. I kept the abuse from my friends and family, buried the shame and tried to move on. When I was 26, a homophobic bully confronted me, and my trauma came roaring back to life. Therapy helped me understand how the bullying had stayed with me and shaped who I was, but I struggled when it came to dealing with its present-day ramifications. Then, one day, two close friends told me they had completed a retreat at the Ontario Vipassana Centre in Egbert, about an hour’s drive north of Toronto. It was a 10-day silent experience that required 10 hours of meditation a day. It sounded daunting, but they raved about it. So I signed up. And then I cancelled. I was nervous—about staring inward so intently, about confronting my fears, about being bored and sitting still for so long.

The Ontario Vipassana Centre occupies a former Scouts camp an hour’s drive north of Toronto

Finally, on a frigid day in February, I hopped on a GO bus north. As it turned out, the facility was an old Boy Scouts camp that I used to go to as a kid, in the woods just off County Road 56. There were four dormitories and two cafeterias, separated by gender, and a main meditation hall. Like the hundred or so other attendees, I handed over my possessions upon arrival: cellphone, wallet, book (no reading allowed), journal, pen and paper, snacks and drinks. I was given a room number and went to check it out: a spartan box, small and sparsely furnished with two single beds. I briefly had a roommate, but he soon fled and didn’t come back. After we’d unpacked, the teacher summoned the group to the main hall, where he explained the precepts: we were to abstain from killing any being (that is, no eating meat); sexual activity, including masturbation; lying; and consuming intoxicants. He went over the concept of “noble silence”—of the body, voice and mind—which means you cannot speak with other people, except for periodic quiet consultation with the teachers. We were to avoid contact with other people and excessive movements, all of which are distractions from the objective, which is the ­process of self-purification by self-­observation. He then went over the ­schedule: wake-up was at 4 a.m., bedtime at 9:30 p.m., and in between were 10 hours of meditation, short meals and optional solo walks in the woods. Part of me wanted to get up and run home through the woods, Revenant-style, to my Parkdale apartment. But soon, the speech had ended and the silence had begun.

On day two, I woke to the soft, sonorous sound of a gong and walked through the darkness to the meditation building. Inside were roughly 100 other students, men on one side, women on the other. I found a mat and chose the most comfortable position I could think of: cross-legged, hands on my knees. I was to focus solely on air from my nose passing over my upper lip. In, out. The exercise, a style of meditation called Anapana, is meant to sharpen awareness. In a world of constant ­stimulation—fidget spinners are a $500-­million ­industry—doing one thing is incredibly hard. Ten minutes in, my legs, hips and lower back throbbed. Go ahead and try it right now, for just 15 minutes. I swear it will feel like an eternity. We were expected to do it for two hours. As hard as I tried to empty my mind, I couldn’t. Vignettes of the weirdest stuff invaded my thoughts—long-ago friends, random snippets of my childhood. For some reason, I kept picturing my most macho friends dressed in drag, standing beside the teachers, trying to make me laugh. Multiple times, I had to cover my mouth with both hands to suppress a hysterical squeal.

The meditation building is where we sat, in “noble silence,” for 10 hours a day

Two hours later, the gong sounded, signalling breakfast. I was famished. In the cafeteria, we shuffled through the buffet line, moving slowly so as not to brush against anyone, staring at our plates to avoid eye contact.

After about eight hours of meditation, I had a breakthrough. Not only could I feel the cool air being pulled in and the warm air being expelled, but I could detect micro–air currents moving across my face and pinpoint every spot on my arms where hair protruded from the skin.

By day four, we had moved on to Vipassana, a practice that involves scanning your body from head to toe, millimetre by milli­metre. It’s a complicated exercise, but the idea is to note sensations without attaching any narrative, negative or positive. That might sound easy, but it’s not. Think of your most painful memory and try not to have any emotional reaction.

By day seven, my senses had become wildly heightened. I could feel the sound waves from someone else’s cough pass through my body. I could sense tiny eddies of air caused by my own body heat, hear the distant twittering of a bird outside. A single leaf of lettuce teemed with flavour, a thousand different tastes from one end to the other. It was as if my life had suddenly switched to HD. When I went outside, the forest crackled with beauty—alive, intense and wild. In the best of ways, I felt like a kid again.

It wasn’t all wonder and joy. I confronted what you might describe as physical and mental pain, and bizarre, uncomfortable thoughts buried deep in my unconscious. But each time I passed over them without reacting, they began to dissolve.

I started having difficulty falling asleep. That’s normal, it turns out, since the body is so rested from meditation that it doesn’t require much sleep. So, as instructed, I meditated. Eventually, my awareness became so focused that I was able to feel my organs, one by one, sensing each with the same tactile realness as rubbing my hands together. My diaphragm was taut, my brain a roiling storm of twitching jelly, my heart a powerful combustion engine slapping against the inside of my rib cage. Eventually, the negative thoughts and physical pain—I realized how inextricable the two are—subsided, and so too did much of my trauma.

Before we were dismissed, the instructor warned us about re-entry. Nothing would be the same, he said. But the super-sensitivity we had cultivated in the camp would wane. When I got home, I put on some music and then quickly turned it off. Music was a distraction. It stuck in my mind, impeding my ability to perceive the present moment clearly. Same with TV.

Outside of being bullied, my 10-day vow of silence was the most difficult thing I’ve ever experienced. It was also the most beneficial thing I’ve ever done. Today, I meditate often, and I find I’m able to be more present with other people—to focus on them, to empathize with their feelings and respond with kindness. I have a higher capacity for love. And I now possess an amazing self-help tool: if I sit down and meditate for an hour—something I do often—I can alleviate almost any imbalance or anxiety. I do it at work, at home, on the streetcar. I used to have panic attacks, but now my anxiety is all but gone. It’s been two years since my first visit to the centre. I’ve been back once since, for another 10-day stint, and I plan to go again this winter. Every time I go, I feel better. So why not?

A Skeptic’s Guide to Self-Care

Part 1: Golden Getaways
Spas for quieting the mind, calibrating the qi and pampering the body

Part 2: Child’s Pose
Toronto’s chillest kindergartners strike a pose

Prajna or Samadhi? – Osho – Sat Sangha Salon – Enlightenment Meditation

Beloved Osho,

Once, when Obaku was sitting in Nansen’s reception room, Nansen asked him, “It is said that the Buddha Nature can be clearly seen by those who study both samadhi and prajna equally. What does this mean?”

Obaku answered, “It means that we should not depend on anything at any time.”

Nansen then asked, “I wonder whether the opinion you have just expressed is really your own. “

Of course not!” said Obaku.

Nansen then said, “Setting aside the question of payment for the drinking water for the moment, let me ask whom you intend to have the money for the straw sandals returned to?”

To this question, Obaku made no reply.

Maneesha, although this anecdote seems to be very simple, it is not so. In these few words a tremendously important question has been raised. And unfortunately nobody has discussed that question up to now. I would like to go in detail into what I mean. Once, when Obaku was sitting in Nansen’s reception room, Nansen asked him, “It is said that the Buddha Nature can be clearly seen by those who study both samadhi and prajna equally. What does this mean?”

Before we go into the answer of Obaku, you have to understand the meaning of samadhi and prajna.

It is a very intricate and complex question. Samadhi can be understood watching Ramakrishna. That will give you the basic symptoms which can be observed from the outside.

Ramakrishna used to go into samadhi for hours. Once for six days he was in samadhi. And samadhi to him and to his followers – and there is a great tradition from Patanjali, five thousand years old, which believes in samadhi – means to become perfectly unconscious. To every outsider he was almost in a coma; to the psychologist he had gone deeper into the unconscious layers of the mind.

And there was no way to bring him back.

Automatically, whenever his consciousness surfaced again, he would become aware. And whenever he came out of this samadhi, this deep coma-like unconsciousness, he would weep and cry, “Why have you taken away that great beauty, that great bliss, that great silence that I was experiencing. Time had stopped, the world was forgotten, I was alone and everything was at its perfection. So why have you taken it away?” He was asking the question to existence. “Why don’t you let me continue it?”

Now, Buddha himself would not consider it a samadhi. His samadhi means prajna, and prajna means awareness. You have to become more and more conscious, not unconscious; just two polarities, samadhi and prajna. Prajna is perfect awareness of your being. And samadhi in

Ramakrishna’s case means absolute oblivion. Nobody has gone into the deeper search for what exactly is the difference deep inside.

Both talk about great blissfulness, both talk about eternity, truth, beauty, goodness as their ultimate experience. But one is completely unconscious – you can cut his hand and he will not know – that much unconsciousness; and Buddha is so conscious that before sitting on the floor, first he will look to see if there is any ant or anything that may be killed by his sitting there. In his every act he showed immense awareness.

I have told you the story that one day passing through a street in Vaishali, a fly came and sat on his head. He was talking to Ananda about something. So just automatically the way you do it, he simply waved his hand. Then he suddenly stopped talking to Ananda and again waved his hand. Now there was no fly.

Ananda said, “What are you doing? The fly has gone.”

He said, “The fly has gone, but I acted unconsciously. I waved my hand automatically like a robot. Now I am moving as I should have moved, with full consciousness, awareness.”

So these seem to be two polarities. Both have become a point of great debate as to who is right, because the experience they talk about is the same. My own experience is that mind can be crossed from both ends. One tenth of the mind is conscious, nine tenths of the mind is unconscious. Just think of mind: the upper layer is conscious and nine layers are unconscious. Now mind can be passed from both the ends. You cannot pass from the middle; you will have to travel to the end.

Ramakrishna passed the mind by going deeper and deeper into the unconscious layers. And when the final unconscious layer came, he jumped out of the mind. To the world outside he looked as if he was in a coma. But he reached to the same clear sky although he chose a path which is dark, dismal; he chose the night part of consciousness. But he reached to the same experience.

Buddha never became unconscious in this way. Even walking he was stepping every step fully conscious and gracefully, every gesture fully conscious, gracefully. He transformed his consciousness to such a point that unconscious layers started becoming conscious. The final enlightenment is when all unconscious layers of the mind have become conscious. He also jumps out of the mind.

Both samadhi and prajna are no-mind states, going outside the mind. So the experience is the same but the path is different, very different. One is the white path of light that Buddha followed; one is the path of darkness that Ramakrishna followed. And it is obvious that the people who cannot understand both, who have not followed both the paths and come to the same experience, are going to debate and discuss to no end.

One will say that Ramakrishna’s samadhi is a coma, that he has lost consciousness. Another will say that because Buddha never goes into Ramakrishna-like samadhi, he does not know anything about samadhi. But my experience is, both know the samadhi, both know the prajna.

Ramakrishna first knows samadhi and out of samadhi prajna is born. Buddha knows first prajna and then out of prajna samadhi is born. It is only a question of understanding that existence is always contradictory, made of opposites – night and day, life and death.

Ramakrishna’s path is of unconsciousness. Nobody has deliberately considered the point. And

Buddha’s path is of pure light, of continuous awareness. Even in sleep Buddha sleeps consciously.

So Nansen has raised a very meaningful question.

It is said that the Buddha Nature can be clearly seen by those who study both samadhi and prajna equally. What does this mean?”

Obaku answered, “It means that we should not depend on anything at any time.”

Obaku was not a master, Obaku was a scholar. And this question cannot be decided by any scholarship; no intelligence will do, only experience. So what he answers is absolutely irrelevant.

He says, “It means that we should not depend on anything at any time.” Can you see any relevance to the question? It has nothing to do with samadhi, nothing to do with prajna. He is not only a teacher, but a blind teacher. The question has gone above his head.

Nansen then asked – immediately, which shows what I am saying – “I wonder whether the opinion you have just expressed is really your own.” Anybody could have seen that this is so stupid, it has nothing to do with the question. He could have said, “I don’t know,

I have not experienced either samadhi or prajna. I don’t know whether they end up into the same experience or they lead to different experiences. It is not my own experience, so I can’t say anything.”

That would have been more honest. But looking at his answer, Nansen immediately asked, “I wonder whether the opinion you have just expressed is really your own.”

Even this absurd opinion that you have expressed, I think even this one is not your own. “Of course not!” said Obaku.

Seeing the situation he must have felt it is better to say that this is not my opinion. Nansen then said, “Setting aside the question of payment for the drinking water for the moment... Nansen lived on top of a high mountain for thirty years. To bring water to that height, he had to go miles down to bring water up. To us it may look a little strange that he was asking a price for water. He says, “Setting aside the question of payment for the drinking water, for the moment, let me ask whom you intend to have the money for the straw sandals returned to?”

Zen monks use straw sandals, the same shape as my sandals, but they are made of straw, very beautiful, very aesthetic and very cheap. Nansen is saying, Who has paid for your straw sandals? They look so new. You don’t deserve these straw sandals; they are specially meant for Zen masters. And as for giving you water, I will not ask anything for it, but it has been wasted on a man who does not even know what samadhi is, what is prajna, and still has the guts and the nerve to give an absolutely irrelevant answer; an answer, too, that is not his own. Such a borrowed state is all of scholars, pundits, rabbis.

Nansen exposed Obaku completely to the very innermost core of his being just by asking a small question. But the question is not small, and it is a question which nobody has explained the way I am telling you, that the experiences are not two. Just, the paths leading to the experiences are very different, contrary paths.

One follows the darkness, goes deeper and deeper into the darkness of the mind and the unconscious, reaches to the very end of the mind and jumps out of it. And another tries every possible way to make the unconscious also conscious. And when everything becomes conscious in him, he also takes a jump.

Perhaps Buddha’s method is more scientific. There is no question of right and wrong. Both lead to the same space, but Buddha’s method of prajna is more scientific in the way that you cannot miss because you are aware. Ramakrishna’s path is groping in the dark. He may reach to the dawn, he may not reach. And once he has gone into unconsciousness, all is darkness, he cannot see where he is going. It is just by chance that he finds the door out of the mind, just by chance.

Science does not believe in chance, it has to be a certainty. That’s why you will not find more Ramakrishnas in the world, because it is just a coincidence that groping in the dark you find the door and get out of the mind. It happened to Ramakrishna but you will not find another parallel in the whole history of mankind.

Thousands of mystics have reached to the same point. But they have all followed the path of prajna, because when you have a light with you, you need not grope. When you have a light with you, a consciousness, like a torch showing the path, your reaching to the goal has more certainty.

And once you have known the path, then it is very easy. Only the first time are you going into the unknown. But the unknown is not dark; you keep a torch in your hand. Ramakrishna is going into the unknown without a torch. Ramakrishna’s samadhi in a way is special. He is alone of that kind. He is a rare specimen who went into his depths without taking a single candle. It is more than probable that you will not find the door.

When Buddha was asked about it, he said, “There was a palace with one thousand doors; only one door was real, the remaining were fake; they appeared like doors, but when you went close to them, they were just painted doors, there was a flat wall with no opening.

“A blind man got lost in the palace. He went around groping and groping. He touched many painted doors, but they were not really doors and the time he reached the real door, the only one, a fly came to sit on his head. So he became engaged in waving it away and passed the door.”

Nine hundred and ninety-nine doors, and a chance comes; that chance is very fragile, it can be missed by anything: your head starts itching or you become so tired of groping and touching that you say, “Take a chance, leave this one, go ahead.”

So Buddha said, “My path is not of such groping. In my palace all the doors are real. And there is no need to grope because I give you eyes of meditation and a light that burns like a fire within you, which is your very life. With that light and silence of meditation you can find the door. There are a thousand doors, every door is capable of taking you out.”

I am absolutely certain that Buddha is right; but that does not mean that Ramakrishna is wrong. But Ramakrishna cannot be the rule, he can only be the exception. Buddha is providing for everybody, not for exceptions. A rule has to be for everybody. You cannot make a rule on a single exception. Of the followers of Ramakrishna not even a single one has attained samadhi. But Buddha’s followers even today, continuing as a chain, master to disciple in different countries, are attaining prajna.

Whether you call it samadhi or you call it prajna, it is the same; the meaning of both is ultimate wisdom.

Buddhists don’t believe Ramakrishna to be enlightened. One very old Buddhist monk… he was an Englishman, and when he was just a child, his father was appointed to some post in Kalimpong where the child came in contact with Buddhist masters. He became a Buddhist at the age of eighteen. His whole family resisted; they were Christians and said, “What are you doing listening to the Buddhist masters?”

He could see that Christianity is very childish. It has nothing much to give to you. What can you do even if Jesus did walk on water? Even if you learn to walk on water, what spirituality can you attain through it? Even if you can turn water into alcohol, which is a crime, it does not help anyone to be spiritual. What are the teachings of Christians which can be compared to Gautam the Buddha? None comes close to him. He certainly is the Everest of the Himalayas.

So a Buddhist won’t accept Ramakrishna as enlightened. But talking to Buddhist monks and particularly this English monk, I asked him, “Have you ever tried forgetting Buddha’s method and giving some time to using Ramakrishna’s method?”

He said, “No, I have never tried it.”

I said, “Then saying that Ramakrishna never achieved samadhi is going beyond the limits of your experience.”

I have tried both ways, going on the path of light and going on the path of absolute darkness. Nobody does that because once you have reached the path, then why should you bother about other paths?

You have reached the station in a rickshaw, now are you going to come back and try a taxi? People will think you are mad. You have reached, now there is no need to try whether a taxi also reaches the station or not.

But I am a little crazy. Seeing the argument going on for centuries, I decided that the only way to come to a conclusion is, follow both the paths: one time the path of light and another time the path of darkness. When I was following the path of darkness, almost all my friends, my professors thought that I had gone mad. “What is the need if you have reached to the light in the day, what is the need to continue traveling in the night after reaching?”

I said, “There is a need because there is no other way to conclude whether Ramakrishna was also in the same state of consciousness as Buddha.”

But neither has any Buddhist tried nor have any of Ramakrishna’s disciples tried. And I am nobody’s disciple, I am just an outsider; I don’t belong to any religion or any organization. But to come to a conclusion, seeing that for centuries people have been discussing it, I could not conceive any way that it could be decided by argument; the only way to decide it was to follow both the paths.

And now the meditation that I have been teaching to you is a combination of both the paths. It is neither a meditation dependent only on prajna, just being aware; nor is it a meditation just to forget all and drown yourself in deep rest and darkness. I am using both. I am telling you to forget the world, I am telling you forget the body, forget the mind, you are not these things, but keep your light alive as a witness. So you are going on both the paths together.

There is no problem. In fact it is more significant, because you will be achieving the space that

Ramakrishna achieved and that Buddha achieved. And you will have a good laugh that for centuries scholars have been unnecessarily wasting their time. It is always good to experiment because this is not a philosophical question. It is a question of inner experimentation; it is as scientific as any science.

But in a very nice way Nansen said, “Setting aside the question of payment for the drinking water, because I have to carry the drinking water for miles, Let me ask whom you intend to have the money for the straw sandals returned to? Who has paid the money for your straw sandals? Return the money. You are just a teacher; don’t pretend to be a master. To this question, Obaku made no reply.


From Nansen: The Point of Departure, Chapter Seven

Copyright© OSHO International Foundation

An audio file of this discourse can be downloaded from, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from and in the U.S. from OshoStore-Sedona and Osho Here and Now.