[A sannyasin, returning to the west, says she fears that the anger which was provoked in the primal group here will surface again with her family particularly her mother – or in self-destructive ways. Osho checks her energy.]

Osho – Mm mm – it is there and very much. You have just touched the tip of it, mm ? The whole iceberg is there and you are very much afraid of it. The fear is not allowing you to express it; the fear is sitting on top of it. And fear is bad – anger is good. If one has to choose between fear and anger, then anger has to be chosen, because anger is hot energy, anger is life energy; fear is death, fear helps you to shrink.

Anger is in the service of life, anger has some survival value, great value. So start choosing anger instead of fear…. But this is how it happens in the childhood: parents force fear to repress anger. They create much fear in the child – that the child will be punished, that the mother will die, the mother will leave the child, or something wrong will happen if the child does not listen to the mother or to the father – so rather than being angry, the child becomes afraid.

Anger is positive energy, fear is negative energy. Something can be done with anger because it is hot and alive; it can be transformed in many ways. Nothing can be done with fear. Fear creates
sadness, fear creates lethargy, fear creates inactivity, and fear makes a person almost imprisoned. So three things you have to do….

One, if it is possible back home that you can go running, that will help tremendously. If it is possible, start running – there is nothing better than running – a three, four mile run. By and by, slowly increase it to three, four miles, but really go into it like a meditation. Go alone early in the morning, then you will be more free with the elements – the air, the sun, the atmosphere, the trees, the birds. Don’t be competitive in running. If you run with somebody, our minds are so poisoned by competition, that naturally you start competing.

If you run with somebody, you want to defeat them – unconsciously, you want to come first. The poison has gone very deep, and when running becomes competitive it is no more meditation; it is a sport, not a meditation. So running has to be noncompetitive – one thing …. The second thing: running has to be without any self-criticism – that you should improve it, that you should run more, that you can do better. That is nonsense! You are not competing with anybody,
you are simply enjoying the thrill of it. So do it with no self-criticism – just for fun!

If we can do at least one thing in every day for one hour without any judgement, that is meditation. Just out of fun! And we have been so badly conditioned against fun; everything has to be turned into a utility. People will ask ’Why are you running? You are not fat, so why? You are not interested in reducing your weight, so why? You are not going to compete, then why?’

We have been trained to be always seeking some utility, and all that is beautiful happens only when we are not utilitarians – when we are doing something just for the very joy of it, the sheer joy. And running goes very deep. That is why I am suggesting it. There is fear; below the fear there is anger and below the anger, there is love, and below all these things something has to be found, so start working below all these layers.

Running is one of the deepest layers of humanity because man has been a runner for millennia.
Just for a few hundred years man has stopped running. He was a hunter – running was one of the basic things to know. Still in southern africa, hunters exist; there are tribes which are just hunting tribes.

They have such beautiful bodies, such long necks, that even animals will feel a little jealous. They are runners: they can run for twenty, thirty, forty miles without any gap. They have to run with the animals. Sometimes they are hunting the animals and sometimes the animals are hunting them, and each time they have to run, and run fast; it is a question of life and death.

So the deepest layer in humanity is that of hunting. Our brain cells have an in-built capacity to run. Swimming is not so deep – it is a learned thing – but this running is really deep. So sometimes it happens that a runner can achieve more meditative energy than a meditator! In meditation the possibility is ten percent, in running the possibility is eighty percent.

In a better world, running will become one of the most important meditations, because when you are running fast, breathing deeply, by and by, after the first mile you don’t have any separation between you and the body. That division of mind and body disappears, you become psychosomatic: you are one, one unity.

After the first mile when you are running and the breathing has taken hold of you and is really going deep – it has to go deep, exhaling, inhaling, both are the deepest possible – your whole blood is being purified, the air is passing through you – the sun rays are passing through, you are again part of nature, you are again an animal, not a civilised human being – which is a dead thing …. When you are an animal again, suddenly worries disappear. A person cannot run and worry together – that has not been possible. Many people have tried….

I, myself, was running fifteen miles a day for almost ten years. After the first mile you are turned on. No LSD can do that! You are simply no more part of humanity; you are part of the universe. And it is such a certain thing that after two, three months, you can depend on it; every day it will happen! It is just a question of three months.

Once the running reaches to your deepest core and your hunter which is there – you still carry it in the neurons of the brain; it just has to be tapped again, made alive, invoked – becomes alive again, once it is invoked, it will give you tremendous joy. And with that joy, fear will disappear; with that joy, anger will disappear and love will start flowing. One thing – if it is possible; this is the best meditation that I can prescribe for you.

If it is not possible, then jogging – just jog in the room; that is a substitute. But if the first is not
possible then the second. If you feel that even the second is not possible, then put a pillow in front of you and be angry. [See ’Hammer on the Rock’ for a full description of the anger meditation.] This pillow meditation then has to be done twice a day – twenty minutes in the morning, twenty in the evening – but if you can run then nothing else is needed. One hour running….

Source: from Osho Book “This is It”

[A sannyasin asks: I’m a runner and when I run each day I get a feeling very much like when I’m doing dynamic meditation... Can I use it as a meditation?]

Osho – Yes, use it as much as you can. If you can run then there is no need for any other meditation – it is enough! … Any action in which you can be total becomes meditation, and running is so beautiful that you can be totally lost in it. And you are in contact with all the elements – the sun, the air, the earth, the sky; you are in contact with existence.

When you are running your breathing naturally goes very deep and it starts massaging the hara centre… which is in fact the centre from where meditative energy is released. It is just below the navel, two inches below the navel. When breathing goes deep it massages that centre, makes it alive. And when you are running, you are throwing all carbon dioxide out of your lungs. Carbon dioxide makes people dull, dead, frozen, blocked.

Carbon dioxide is good for trees and very bad for man. We are in mutual agreement with the trees: they inhale carbon dioxide and exhale oxygen; we inhale oxygen and exhale carbon dioxide. That’s why as there are becoming less and less trees on the earth, man is becoming less and less alive, because the partner is dying. That’s the whole meaning of ecology: we are together! You breathe out, the tree breathes in; the tree breathes out, you breathe in. The tree purifies you through oxygen, you nourish the tree through carbon dioxide.

When you are running, the whole carbon dioxide is thrown out and your lungs are full of oxygen.
When they are full of oxygen they purify the blood, they purify the whole system. That’s what purity is; it has nothing to do with morality. Purity has something to do with biology, it is a biological concept. When your blood is pure and is not hampered by poisons and used garbage – it is red and alive, full of joy and each drop of blood is dancing in you – you are in the right mood to catch meditation. Then there is no need to do it – it happens!

Running against the wind is a perfect situation. It is a dance of the elements. And while running
you cannot think: if you are thinking, then you are not running rightly. When you are running totally, thinking stops. You become too earth-bound, the head no more functions. The body is in such an activity that there is no energy left for the head to go on and on; the thinking stops.

And in those moments of non-thinking, your existence is pure, you simply are, you don’t know who. You don’t know if you are Indian, German, English, Christian, Mohammedan – you don’t know who you are. All is forgotten, you are unburdened of the head… you are again an animal! In that moment – when you are again an animal – there is a possibility to contact god.

This is my message – that before a man can contact god he will have to become an animal, never before it… because man is a false entity, not authentic at all. Before we can rise high and reach
the ultimate we will have to become authentic, as authentic as animals. Through running that
authenticity happens…. It is perfectly good, and now it will be coming more and more because now you know what meditation is.

And both these things will help each other: in meditation you will again and again come to those
moments which come in running, and in running you will come again and again to those moments which come in meditation. By and by both methods will become one. Then there will be no need to do them separately: you can run and meditate, you can meditate and run.

Sometimes try one technique…. Just lying down on the bed, imagine that you are running. Just
imagine the whole scene: the trees and the wind and the sun and the whole beach and the salty air. Imagine everything, visualise it, make it as colourful as possible. Remember any morning that you liked the most – when you were running on some beach or in some forest. Let it fill you completely… even the smell of the trees, the pine trees, or the smell of the beach.

Anything that you have liked very much, let it be there as if it is almost real; then start
running in imagination – you will find that your breathing is changing. Go on running… and you can do this for miles. There is no end to it, you can do it for hours. And you will be surprised that even doing this on the bed, you will attain to those moments again when suddenly the meditation is there. So if some day you cannot run for some reason – you are ill, or the situation does not allow, or the city is not worth running in, you cannot run – you can do this and you will attain to the same moments.

Source: from Osho Book “This is It”

[A sannyasin expresses concern about being a sannyasin in the West. She works in a personnel at a university. Osho says that is good work, and love is needed more than expertise.... ]
Osho – The therapist, the counsellor, has to love the patients so deeply, so totally, that in his love something starts in the patient. Under that impact of love he also can see the problems in their true perspective.

Problems are not really problems: the only problem is that people have become blind. They live with the problems for years and they can’t see it. Expertise can help you to dissect the problem, to analyse the problem, to go to its roots, to its causes, implications, and you can make the person intellectually understand, but that is not going to help really. It may make the person a little more adjusted but nothing much else. The problem will start asserting itself from somewhere else. It will find some new way to surface, in a new name it will continue, because the man has not really attained to insight.

If you attain to insight then solving one problem is solving all problems, because then you always have that insight with you: you can focus that insight on any problem and it starts disappearing.
By becoming a sannyasin you naturally become more loving. My sannyas is sannyas into love,
initiation into love… and with love you can see the problem of the other person.

So don’t sit there like an inhuman expert: come closer, more personally to the person, because his problems are your problems – they are everybody’s problems, they are human problems. There is not a single problem which cannot be your problem, and you cannot have any problem which cannot be anybody else’s problem… we share.

So don’t let the patient feel that it is his problem and he has come to a computer, an expert. Let him feel he has come to a human being – as frail, as limited, as prone to mistakes as he himself. Then an understanding arises, the person starts opening, and in the light of your love and care, he can start seeing something which he was not able to see before.

Help people to attain a loving insight into their lives, help people to love themselves, and problems will start disappearing: They have been taught to hate themselves, they have been taught condemnation and nothing else, hence so many problems. Help them to accept themselves, help them not to be perfectionists. That’s how millions of problems arise….

The perfectionistic mind is a neurotic mind. The perfectionist hankers for the impossible, so he
always falls short. He cannot reach the goal, he is frustrated; then he starts thinking that something is wrong. He asks the impossible – it cannot happen by its very nature. Then he feels he has some defects. He loses self-confidence, and then small problems look like big problems; he cannot tackle them, he becomes nervous. He starts avoiding the problems, he goes on putting them aside. He hopes time will do something, and it never does anything.

The problems put aside become bigger and bigger; as time passes they become more bigger and
more rooted. Perhaps if they were tackled in the very beginning they would not have been such a great nuisance. Later on they become very very difficult because they go deep into the blood; they start poisoning the whole system.

So bring people to love and accept themselves and tell them whatsoever they are is perfect… it
is absolutely blissful the way they are! Once this feeling arises in a person – that he is absolutely
okay – ninety-nine percent of problems have disappeared, and only one problem remains, and that problem nobody can dissolve. That problem is something which is existential – that is the problem of ’Who am I?’ For that problem the person has to go into the deepest core of his being. Help people to meditate, talk about meditation, help them to become more aware of dynamic methods of meditation.

America has become alert about the passive methods of meditation. They cannot help much
because america basically is an active country. Passive methods cannot help america – they may give a little solace, consolation, but finally they will prove to be like tranquillisers, nothing more.
Only very very active and creative methods can be helpful. And tensions have not to be dissolved; tensions have to be transformed.

If a person simply dissolves tensions he will become uncreative. That’s what happens through
’TM’ and other methods. They talk about it being very creative – it is just nonsense: it cannot be creative! Take away tension, then who bothers about creativity? The person becomes relaxed,
but with relaxation he becomes detached too; with relaxation he starts looking at life as useless,
meaningless. Tensions have to be transformed, tensions have to be used in a creative way so that they don’t destroy you – rather they create something.

India has suffered very much from these methods, in-active methods of meditation. The whole
poverty of this country is because of these methods. For thousands of years we have been just
drowning in ourselves, not thinking of anything else – not thinking of the society, not thinking of
better roads, not thinking of better housing, not thinking of better food, not thinking of better hygiene – nothing! If a person can just close his eyes and be silent, we think enough is achieved.

Yes, this person will not go mad, that is certain, but just not going mad is not enough. It is not a
qualification that you are not mad, that you sleep well, that you are not very tense. Good, but nothing to brag about. Something creative should be born out of your silence. So my emphasis is basically on active methods. Silence should come but through activity, creativity – through painting, dance, music… it should remain continuously joined with action so it does not annihilate action; on the contrary it enhances it.

So help people – your work is beautiful! Wherever people come in contact with people it is a beautiful work. When people work only with tools, mechanical tools, it is not very happy work because if you work too long with machines you become… you tend to become a machine. If you work with people you remain alive.

Source: from Osho Book”This Is It”

[A sannyasin says: I was doing buddhist meditation for two years.... I kept falling asleep!]

Osho – Mm, that’s possible in a buddhist meditation… very possible. That’s why zen masters have to keep a staff continuously to hit the disciples, because they are always dozing. The whole method is so silent, so relaxing, that the natural possibility is to fall into sleep. Whenever we relax, whenever we are silent, we fall asleep, so with relaxation there is a deep association with sleep.

That’s what we have been doing for our whole life – and the buddhist meditation depends on relaxation. So once you relax, the mind gets the hint that now you are ready to sleep, because that is the only way it has come to know sleep. It has no other way, no other experience. It cannot figure it out – if you are relaxed, why aren’t you going to sleep?

[Osho said it is a oonditioning – just like the conditioned response of Pavlov’s dogs who were trained to respond to the ring of a bell by the subsequent reward of meat. After a time the meat could be withheld, but the dogs would still continue to salivate at the sound of the bell.]
To fall asleep, relaxation is a must, but relaxation is not necessarily a step towards sleep. It can become a step towards meditation too. But then a great change of your past associations is needed, otherwise you will fall asleep. But it is good that you tried. With my meditations it will never happen because they are so active. They create a turmoil in your energy, a chaos; you cannot fall asleep. And for the modern mind, that seems to be the best possibility.

In the old days when Buddha was here and when he invented his meditations, people were absolutely relaxed. In India in those days – all over the world in those days – people were sleeping almost twelve hours because there was no electricity, no kerosene, no light or anything.

Even now in indian villages, that is the case. Thousands of villages have no light, so the sunset is the end of the day. Then what to do? You gossip a little or sing a little, or dance a little and then go to sleep. By the time it is eight, the whole village is fast asleep – and there is no point in getting up too early.

So people have been sleeping deeply. When a person has slept absolutely, then even if relaxation happens, sleep will not come, because the sleep need is fulfilled. And people were working hard. They were working the whole day as they still do in the East. Technology had not yet replaced their work. So when you work hard and you sleep well, your need is to completely relaxed, sit silently, relaxation will come, sleep will not follow, and your energy will start moving in a new direction.

Relaxation is a step towards both sleep and samadhi. After relaxation there is a bifurcation. Either you go into sleep or you go into samadhi; these are the two possibilities. It is very difficult for the modern mind to feel relaxed in the first place. But if you feel relaxed, the second problem is not to fall asleep. People are not sleeping as much as they should, as much as the body needs biologically, and they are not working hard either. Without hard work, sleep is impossible.

You have to do hard work, then the body creates the need to relax. So people are not working – hard work has disappeared – and they are not sleeping well. So whenever they start meditating – any meditation like a buddhist meditation – they start falling asleep. Hence my insistence on active and dynamic methods. Once you start tasting – once that opening has started functioning and a few glimpses of satori have come to you through active methods – then you can again start buddhist methods, and they will be tremendously meaningful. So do a few groups here – and simply do what I say. It is easier that way!

Source: from Osho Book “The Passion for the Impossible”

[A sannyasin says: I have so many problems with my mind in every meditation – I can’t stop it!]

Osho – I understand. Start doing one thing: every day, for one hour in the morning and one hour in the afternoon, sit and say whatsoever comes in the mind, loudly, mm? so that not only do you think it, you hear it. Whatsoever it is – if nonsense comes, let it: you are not to edit it and you are not to make it beautiful because it is not meant to be a performance; it has to be that which is inside. If a few words come – and they will – if the sentence is not even complete and the words stop, then stop; don’t complete it.

Then if something else comes, say that. But whatsoever comes, just watch it, articulate it, say it… whatsoever it is! You have that garbage in the mind, it has to be thrown. You don’t throw it so it goes on revolving inside. Nothing is a problem; you are creating a problem.

People go on keeping that garbage, they don’t throw it. It is as if you are accumulating garbage in your house and you don’t throw it outside so it stinks and when it becomes too much you are disturbed. Wherever you move it is always there and everywhere you come across it. It has to be thrown! The mind creates a certain garbage just as the body does – it is part of life. You eat something: a part of it is digested – becomes your blood, your bones, your flesh, your marrow – but ninety percent of it is just rubbish that has to be thrown out.

If you don’t throw it you will accumulate it in your stomach and then you will be creating poison for your body. That’s what happens when somebody is too constipated, he starts creating toxins in the body; then the poison will circulate in the blood.

The same food that was going to be nourishment will become a deathly poison… the same food! So one has to go on throwing it out. The mind functions in exactly the same way on a subtle plane. You hear somebody talk, you are hearing me talk, you read a book, you are in the market, you listen to people, you see a movie, you listen to the radio, you read the newspaper, all this is going in. Part of it will be digested – a very small part of it is worth digesting; the remaining – what will you do with it? It will go on revolving.

That’s why you know that the content is not important: the content is not important. When somebody is constipated it is not that he is holding gold in his stomach – it is just rubbish, excreta. And that’s what goes on moving in the mind: excreta.

One has to understand the process: just as you cleanse your body, you cleanse your intestines, just as everyday you throw the excreta out of the body and that keeps you healthy, in the same way mind needs to be cleansed every day. So this will help you – one hour in the morning, one hour in the afternoon.

First many thoughts will come, mm? After a few days you will see thoughts are not coming but only fragmentary words… not even thoughts but just words. Then by and by you will start feeling that even words are no more coming but sounds – gibberish. When gibberish starts coming, come back; then you have touched the right level.

Now thoughts are not coming, words are not coming, gibberish is coming. That means that much is cleaned and then meditation will be easy. This you have to continue at least for six months – this will be your meditation – and you will be completely freed.

Question – DO YOU RECOMMEND ANY PARTICULAR DISCIPLINE BESIDES DYNAMIC MEDITATION?
Osho – Even to move into an undisciplined life you have to follow some discipline. But you must remain the master; it must not become a slavery. The real thing, the end, is always to be spontaneous As we are, we are really conditioned not to be free. Our whole upbringing, our culture, our civilization, our religion, our parents – they have all conditioned our minds not to be flee, because a free mind is a dangerous mind.

Your freedom is really a deception. You are tethered to a pole It allows you a little freedom – you can move and say that you are free – but you are still tethered to the pole, so you can only move in a circle. This is man’s state of mind. To jump from this state directly into the spontaneous is very difficult.

Sometimes it happens, but you need much courage. You require the mind of a gambler, of one who can stake everything for the unknown. Then only you can take a jump. You can jump immediately from rules to no rules, from your deadened life to the electricity of living, but then you need very deep courage, the courage to lose yourself. But that is rare. When it exists, no discipline is needed, but since it is not ordinarily possible, you have to do something before you
are able to take a jump.

You can jump in stages. Then the jump is not so big and you are not afraid of it. At a certain point, one has to take a jump into the unknown, but before that, certain preliminary steps are helpful. Once you reach a certain point the jump can happen, but before that there are degrees.

It is just like when you are heating water. At a certain point, at a certain degree, it evaporates. But whether that hundred degree point has come or not, heating is helpful. Of course, you can come back even from ninety-nine degrees. You have to reach a certain point before the jump can happen. That point differs with each individual. It is not like water: that at a hundred degrees it just evaporates. It is going to be different for each person. It is uncertain.

If you could be certain that one particular point was going to be the point from which every individual could take the jump, then mind would be just a machine. But it is not, so the jumping point differs with individuals. For one person it may come on the first step, and for someone else it may come on the hundredth. And for someone else, even the first step may not be needed.

Each individual has to grope in the dark, but a certain direction can be given. I cannot tell you how many steps you have to take, but I can show you the direction. Discipline should not be the end, effort should not be the end. The effortless, the undisciplined, the totally free, must be the end. You should never be a slave to any discipline or you will never come to that certain point from which a jump can happen.

Even in a disciplined way of life you can be free. Really, the discipline should be your choice, not something imposed on you. Then you remain the master. Any moment you can drop the discipline. And with me, there is no condemnation when you drop it. If you drop it, it is okay. You are free to do it or not to do it; you remain the master. Then discipline is not a discipline. It is just a question of your choice.

Source: from Osho Book “The Eternal Quest”

Osho Devavani Meditation

Devavani Meditation : Eyes remain closed for the whole meditaiton.

First stage: 15 minutes

Sit quietly with music playing.

Second stage: 15 minutes

Make nonsense sounds, for example “la…la…la,” until unfamiliar word-like sounds arise. Allow an unknown language to speak through you in a gentle conversational way, do not cry or shout, laugh or scream.

Third stage: 15 minutes

Stand up and continue to speak, allowing your body to move softly with the sounds. If your body is relaxed, the subtle energies will move your body outside of your control.

Fourth stage: 15 mintues

Lie down; be silent and still.

Osho on Need of Active Meditation

Osho : You can go into meditation just by sitting, but then be just sitting; do not do anything else. If you can be just sitting, it becomes meditation. Be completely in the sitting; non-movement should be your only movement. In fact, the word zen comes from the word zazen, which means, just sitting, doing nothing. If you can just sit, doing nothing with your body and nothing with your mind, it becomes meditation; but it is difficult.

You can sit very easily when you are doing something else but the moment you are just sitting and doing nothing, it becomes a problem. Every fiber of the body begins to move inside; every vein, every muscle, begins to move. You will begin to feel a subtle trembling; you will be aware of many points in the body of which you have never been aware before. And the more you try to just sit, the more movement you will feel inside you.

So sitting can be used only if you have done other things first. You can just walk, that is easier. You can just dance, that is even easier. And after you have been doing other things that are easier, then you can sit. Sitting in a buddha posture is the last thing to do really; it should never be done in the beginning. Only after you have begun to feel identified totally with movement can you begin to feel totally identified with nonmovement.

So I never tell people to begin with just sitting. Begin from where beginning is easy, otherwise you will begin to feel many things unnecessarily – things that are not there. If you begin with sitting, you will feel much disturbance inside. The more you try to just sit, the more disturbance will be felt; you will become aware only of your insane mind and nothing else. It will create depression, you will feel frustrated.

You will not feel blissful; rather, you will begin to feel that you are insane. And sometimes you may really go insane. If you make a sincere effort to ”just sit,” you may really go insane. Only because people do not really try sincerely does insanity not happen more often. With a sitting posture you begin to know so much madness inside you that if you are sincere and continue it, you may really go insane.

It has happened before, so many times; so I never suggest anything that can create frustration, depression, sadness – anything that will allow you to be too aware of your insanity. You may not be ready to be aware of all the insanity that is inside you; you must be allowed to get to know certain things gradually. Knowledge is not always good; it must unfold itself slowly as your capacity to absorb it grows.

I begin with your insanity, not with a sitting posture; I allow your insanity. If you dance madly, the opposite happens within you. With a mad dance, you begin to be aware of a silent point within you; with sitting silently, you begin to be aware of madness. The opposite is always the point of awareness. With your dancing madly, chaotically, with crying, with chaotic breathing, I allow your madness.

Then you begin to be aware of a subtle point, a deep point inside you which is silent and still, in contrast to the madness on the periphery. You will feel very blissful; at your center there is
an inner silence. But if you are just sitting, then the inner one is the mad one; you are silent on the outside, but inside you are mad.

If you begin with something active – something positive, alive, moving – it will be better; then you will begin to feel an inner stillness growing. The more it grows, the more it will be possible for you to use a sitting posture or a lying posture – the more silent meditation will be possible. But by then things will be different, totally different. A meditation technique that begins with movement, action, helps you in other ways, also. It becomes a catharsis. When you are just sitting, you are frustrated; your mind wants to move and you are just sitting.

Every muscle turns, every nerve turns. You are trying to force something upon yourself that
is not natural for you; then you have divided yourself into the one who is forcing and the one who is being forced. And really, the part that is being forced and suppressed is the more authentic part; it is a more major part of your mind than the part that is suppressing, and the major part is bound to win.

That which you are suppressing is really to be thrown, not suppressed. It has become an accumulation within you because you have been constantly suppressing it. The whole upbringing, the civilization, the education, is suppressive. You have been suppressing much that could have been thrown very easily with a different education, with a more conscious education, with a more aware parenthood.

With a better awareness of the inner mechanism of the mind, the culture could have allowed you to throw many things. For example, when a child is angry we tell him, ”Do not be angry.” He begins to suppress anger. By and by, what was a momentary happening becomes permanent. Now he will not act angry, but he will remain angry. We have accumulated so much anger from what were just momentary things; no one can be angry continuously unless anger has been suppressed.

Anger is a momentary thing that comes and goes: if it is expressed, then you are no longer angry. So with me, I would allow the child to be angry more authentically. Be angry, but be deep in it; do not suppress it.