1. Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out)—the beneficence.
2. As breath turns down from down to up, and again as breath curves from up to down—through both these turns, realize.
3. Or, whenever in-breath and out-breath fuse, at this instant touch the energy-less, energy-filled center.
4. Or, when breath is all out (up) and stopped of itself, or all in (down) and stopped – in such universal pause, one’s small self vanishes. This is difficult only for the impure.
5. Consider your essence as light rays from center to center up the vertebrae, and so rises livingness in you.
6. Or in the spaces between, feel this as lightning.
7. Devi, imagine the Sanskrit letters in these honey-filled foci of awareness, first as letters, then more subtly as sounds, then as most subtle feeling. Then, leaving them aside, be free.
8. Attention between eyebrows, let mind be before thought. Let form fill with breath essence to the top of the head and there shower as light.
9. Or, imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall—until the point dissolves. Then your wish for another comes true.
10. Eyes closed, see your inner being in detail. Thus see your true nature.
11. Place your whole attention in the nerve, delicate as the lotus thread, in the center of your spinal column. In such be transformed.
12. Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive.
13. Touching eyeballs as a feather, lightness between them opens into heart and there permeates the cosmos.
14. Bathe in the center of sound, as in the continuous sound of a waterfall. Or by putting the fingers in the ears, hear the sound of sounds.
15. Intone a sound, as a-u-m, slowly. As sound enters soundfulness, so do you.
16. In the beginning and gradual refinement of the sound of any letter, awake.
17. While listening to stringed instruments, hear their composite central sound; thus omnipresence.
18. Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony.
19. Image spirit simultaneously within and around you until the entire universespiritualizes.
20. Kind Devi, enter etheric presence pervading far above and below your form.
21. Put mindstuff in such inexpressible fineness above, below and in your heart.
22. Consider any area of your present form as limitlessly spacious.
23. Feel your substance, bones, flesh, bold, saturated with the cosmic essence.
24. Suppose your passive form to be an empty room with walls of skin—empty.
25. Blessed one, as senses are absorbed in the heart, reach the center of the lotus.
26. Unminding mind, keep in the middle—until.
27. When in worldly activity, keep attention between two breaths, and so practicing, in a few days be born anew.
28. Focus on fire rising through your form from the toes up until the body burns to ashes but not you.
29. Meditate on the make-believe world as burning to ashes and become being above human.
30. Feel the fine qualities of creativity permeating your breasts and assumingdelicate configurations.
31. With an intangible breath in center of forehead, as this reaches heart at the moment of sleep, have direction over dreams and over death itself.
32. As subjectively, letters flow into words and words into sentences, and as, objectively, circles flow into worlds and worlds into principles, find at last these converging in our being.
33. Gracious One, play. The universe is an empty shell wherein your mind frolicsinfinitely.
34. Look upon a bowl without seeing the sides or the material. In a few momentsbecome aware.
35. Abide in some place endlessly spacious, clear of trees, hills, habitations. Thence comes the end of mind pressures.
36. Sweet hearted one, meditate on knowing and not-knowing, existing and not-existing. Then leave both aside that you may be.
37. Look lovingly at some object. Do not go to another object. Here in the middle of the object—the blessing.
38. Feel the cosmos as a translucent ever-living presence.
39. With utmost devotion, center on the two junctions of breath and know theknower.
40. Consider the plenum to be your own body of bliss.
41. While being caressed, sweet princess, enter the caressing as everlasting life.
42. Stop the doors of the senses when feeling the creeping of an ant. Then.
43. At the start of sexual union keep attentive on the fire in the beginning, and so continuing, avoid the embers in the end.
44. When in such embrace your senses are shaken, enter this shaking.
45. Even remembering union, without the embrace, the transformation.
46. On joyously seeing a long absent friend, permeate this joy.
47. When eating or drinking, become the taste of food or drink, and be filled.
48. Oh lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living.
49. Wherever satisfaction is found, in whatever act, actualize this.
50. At the point of sleep, when the sleep has not yet come and the external wakefulness vanishes, at this point is revealed.
51. In summer when you see the entire sky endlessly clear enter such clarity.
52. Lie down as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking.
53. Without support for feet or hands, sit only on the buttocks. Suddenly, the centering.
54. In an easy position gradually pervade an area between the armpits into great peace.
55. See as if for the first time a beauteous person or an ordinary object.
56. With mouth slightly open, keep mind in the middle of the tongue. Or, as breath comes silently in, feel the sound HH.
57. When on a bed or a seat, let yourself become weightless, beyond mind.
58. In a moving vehicle, by rhythmically swaying, experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles.
59. Simply by looking into the blue sky beyond clouds, the serenity.
60. Shakti, see all space as if already absorbed in your own head in the brilliance.
61. Waking, sleeping, dreaming, knowing you as light.
62. In rain during a black night enter that blackness as the form of forms.
63. When a moonless raining night is not present, close eyes and find blackness before you. Opening eyes see blackness. So faults disappear forever.
64. Just as you have the impulse to do something, stop.
65. Center on the sound a-u-m without any a or m.
66. Silently intone a word ending in AH. Then in the HH, effortlessly, the spontaneity.
67. Feel yourself as pervading all directions, far, near.
68. Pierce some part of your nectar-filled form with a pin, and gently enter the piercing.
69. Feel: my thought, I-ness, internal organs – me.
70. Illusions deceive, colors circumscribe, even divisible are indivisible.
71. When some desire comes, consider it. Then suddenly, quit it.
72. Before desire and before knowing, how can I say I am? Consider. Dissolve inthe beauty.
73. With your entire consciousness in the very start of desire, of knowing, know.
74. O Shakti, each particular perception is limited, disappearing in omnipotence.
75. In truth forms are inseparate. Inseparate are omnipresent being and your own form. Realize each as made of this consciousness.
76. In moods of extreme desire, be undisturbed.
77. This so-called universe appears as a juggling, a picture show. To be happy, look upon it so.
78. Oh beloved, put attention neither on pleasure nor on pain, but between these.
79. Toss attachment for body aside, realizing I am everywhere. One who is everywhere is joyous.
80. Objects and desires exist in me as in others. So accepting, let them betransformed.
81. The appreciation of objects and subjects is the same for an enlightened as for an unenlightened person. The former has one greatness: he remains in the subjective mood, not lost in things.
82. Feel the consciousness of each person as your own consciousness. So, leaving aside concern for self, become each being.
83. Thinking no thing, will limited-self unlimit.
84. Believe omniscient, omnipotent, pervading.
85. As waves come with water and flames with fire, so the universal waves with us.
86. Roam about until exhausted and then, dropping to the ground, in this dropping be whole.
87. Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend.
88. Listen while the ultimate mystical teaching is imparted. Eyes still, without blinking, at once become absolutely free.
89. Stopping ears by pressing and the rectum by contracting, enter the sound of sound.
90. At the edge of a deep well look steadily into its depths until – the wondrousness.
91. Wherever your mind is wandering, internally or externally, at this very place,this.
92. When vividly aware through some particular sense, keep in the awareness.
93. At the start of sneezing, during fright, in anxiety, above a chasm, flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware.
94. Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed.
95. Look upon some object, then slowly withdraw your sight from it, then slowly withdraw you thought from it. Then.
96. Devotion frees.
97. Feel an object before you. Feel the absence of all other objects but this one. Then leaving aside the object-feeling and the absence-feeling, realize.
98. The purity of other teachings is an impurity to us. In reality, know nothing as pure or impure.
99. This consciousness exists as each being, and nothing else exists.
100. Be the unsame same to friend as to stranger, in honor and dishonor.
101. When a mood against someone or for someone arises, do not place it on the person in question, but remain centered.
102. Suppose you contemplate something beyond perception, beyond grasping, beyond not being. – you.
103. Enter space, supportless, eternal, still.
104. Wherever your attention alights, at this very point, experience.
105. Enter the sound of your name and, through this sound, all sounds.
106. I am existing. This is mine. This is this. Oh beloved, even in such knowillimitably.
107. This consciousness is the spirit of guidance of each one. Be this one.
108. Here is the sphere of change, change, change, change. Through changeconsume change.
109. As a hen mothers her chicks, mother particular knowings, particular doings,in reality.
110. Since, in truth, bondage and freedom are relative, these words are only for those terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun, so see bondage and liberation.
111. Each thing is perceived through knowing. The self shines in space through knowing. Perceive one being as knower and known.
112. Beloved, at this moment let, mind, knowing, breath, form, be included.
From Zen Flesh Zen Bones, Paul Reps
See a short clip of video of Osho speaking about these techniques:
Copyright© 2010, OSHO International Foundation
Osho’s The Book of Secrets can be found at:
When people come to me and they ask, “How to meditate?” I tell them, “There is no need to ask how to meditate, just ask how to remain unoccupied. Meditation happens spontaneously. Just ask how to remain unoccupied, that’s all. That’s the whole trick of meditation – how to remain unoccupied. Then you cannot do anything. The meditation will flower.
When you are not doing anything the energy moves towards the centre, it settles down towards the centre. When you are doing something the energy moves out. Doing is a way of moving out. Non-doing is a way of moving in. Occupation is an escape. You can read the Bible, you can make it an occupation. There is no difference between religious occupation and secular occupation: all occupations are occupations, and they help you to cling outside your being. They are excuses to remain outside.
Man is ignorant and blind, and he wants to remain ignorant and blind, because to come inwards looks like entering a chaos. And it is so; inside you have created a chaos. You have to encounter it and go through it. Courage is needed – courage to be oneself, and courage to move inwards. I have not come across a greater courage than that – the courage to be meditative.
But people who are engaged outside – with worldly things or nonworldly things, but occupied all the same, they think ….and they have created a rumor around it, they have their own philosophers. They say that if you are introvert you are somehow morbid, something is wrong with you. And they are in the majority. If you meditate, if you sit silently, they will joke about you: “What are you doing? – Gazing at your navel? What are you doing? – Opening the third eye? Where are you going? Are you morbid? Because what is there to do inside? There is nothing inside.”
Inside doesn’t exist for the majority of people, only the outside exists. And just the opposite is the case – only inside is real; outside is nothing but a dream. But they call introverts morbid, they call meditators morbid. In the West they think that the East is little morbid. What is the point of sitting alone and looking inwards? What are you going to get there? There is nothing.
David Hume, one of the great British philosophers, tried once… because he was studying the Upanishads and they go on saying: Go in, go in, go in – that is their only message. So he tried it. He closed his eyes one day – a totally secular man, very logical, empirical, but not meditative at all – he closed his eyes and he said, “It is so boring! It is a boredom to look in. Thoughts move, sometimes a few emotions, and they go on racing in the mind, and you go on looking at them – what is the point of it? It is useless. It has no utility.”
And this is the understanding of many people. Hume’s standpoint is that of the majority: What are going to get inside? There is darkness, thoughts floating here and there. What will you do? What will come out of it? If Hume had waited a little longer – and that is difficult for such people – if he had been a little more patient, by and by thoughts disappear, emotions subside. But if it had happened to him he would have said, “That is even worse, because emptiness comes. At least first there were thoughts, something to be occupied with, to look at, to think about. Now even thoughts have disappeared; only emptiness . . . what to do with emptiness? It is absolutely useless.”
But if he had waited a little more, then darkness also disappears. It is just like when you come from the hot sun and you enter your house: everything looks dark because your eyes need a little attunement. They are fixed on the hot sun outside; comparatively, your house looks dark. You cannot see, you feel as if it is night. But you wait, you sit, you rest in a chair, and after few seconds the eyes get attuned. Now it is not dark, a little more light . . . you rest for an hour, and everything is light, there is no darkness at all.
If Hume had waited a little longer, then darkness also disappears. Because you have lived in the hot sun outside for many lives your eyes have become fixed, they have lost flexibility. They need tuning. When one comes inside the house it takes a little while, a little time, a patience. Don’t be in a hurry.
In haste nobody can come to know himself. It is a very very deep awaiting. Infinite patience is needed. By and by darkness disappears. There comes a light with no source there is no flame in it, no lamp is burning, no sun is there. A light, just like it is morning: the night has disappeared, and the sun has not risen . . . or in the evening – the twilight, when the sun has set and night has not yet descended. That’s why Hindus call their prayer time sandhya. Sandhya means twilight, light without any source.
When you move inwards you will come to the light without any source. In that light, for the first time you start understanding yourself, who you are, because you are that light. You are that twilight, that sandhya, that pure clarity, that perception, where the observer and the observed disappear, and only the light remains.
Osho – from the book What is Meditation
“The mind always functions negatively. The very function of the mind is to negate, to say no.
Just watch yourself and how many times you say no during the day, and reduce that quota. Watch yourself and how many times you say yes – increase that quota.
By and by you will see just a slight change in the degrees of yes and no, and your personality is changing basically. Watch how many times you say no where yes would have been easier, where there was really no need to say no. Watch how many times you could have said yes but either you said no or you kept quiet.
Whenever you say yes, it goes against the ego. The ego cannot eat yes; it feeds itself on no’s. Say “No! No! No!” and a great ego arises within you.
Just go to the railway station: you may be alone at the window to purchase a ticket, but the clerk will start doing something; he will not look at you. He is trying to say no. He will at least make you wait. He will pretend that he is very busy; he will look into this register and that. He will force you to wait. That gives a feeling of power, that he is no ordinary clerk – he can make anybody wait.
The first thing that comes to your mind is “no.” “Yes” is almost difficult. You say yes only when you feel absolutely helpless and you have to say it. Just watch it! Make yourself a yea-sayer; drop nay-saying, because it is the poison of “no” on which the ego feeds itself, nourishes itself.”
Osho, quote from Pharmacy of the Soul – A Comprehensive Collection of Meditations, Relaxations and Awareness exercises and Other Practices for Physical Well-Being
The image above is a Yes/No Sculpture 2003 by Markus Raetz, below is a sketch for this sculpture. The morphing words, especially in YES / NO, merge two polarized meanings into one singular object. You start to realize, yes or no merely depends on how you see it and the polarities of yes and no appear contained in each other.
Kalarippayat – South Indian Martial and Healing Art
An alert and clear mind
In a strong and flexible body
For calmness and serenity
Kalarippayat, or ‘Kalari’, originated in the South of India. Just like Yoga and Ayurveda, other Indian treasures, its beginnings also date back several thousands of years. One of the objectives of martial arts is to develop the mind and body to a point where the path of life can be walked fearlessly and courageously. All of us bear the potential to live the way of the warrior – Kalari provides us with the opportunity and tools for recognizing and unfolding this potential.
Like few other physical practices, Kalari enhances flexibility, strength and stamina as well as coordination, presence and calmness – all at the same time. This dynamic training purifies the energetic system of the body, removes blockages and frees energy. Among other techniques, it is comprised of body conditioning excercises, the unique set of kalugal (leg swings or kicks), vadivu (animal postures), meippayat and kaikuttyppayat (choreographed sequences of movement) as well as more advanced techniques, such as a vast variety of partner excercise scenarios with and without weapons.
The movement sequences and postures allow the practioner to experience the energies from the animal world and thus awaken our deeply rooted instinctive movement patterns. This actually makes it quite easy for our bodies to learn and remember the sequences, although it may seem odd at first, and soon enough we become immersed in the flow of movement. The combination of coordination, alignment of the senses and a certain mindset teaches us absolute presence in the moment, becoming one with what is – the goal of meditation.
Just as important as the physical development are the healing aspects of Kalari. The “gurukkal”, grandmasters of Kalarippayat, are also healers. Using massage and an individually adjusted excercise program, the healing knowledge of Kalarippayat may even be able to correct old physical ailments.
Kalarippayat is said to be the mother of martial arts originating around 4000 years back in Southern India. This practice is a unique system of physical exercises, with and without weapons, that will purify the energetic pathways of the body called “nadis”, leading to strength, flexiblity, balance, grounding and a refined development of all senses. This practice leaves you sweaty, fully aware of all muscles in your body, awake, extremely energized from head to toe and profoundly calm and centered – all at once. A full body oil massage is part of the Kalari healing system which was developed side by side with the martial arts practice and is closely related with Ayurveda.Practice at Kalarippayat Berlin from Katrin Kueker on Vimeo. Kalari Berlin from Katrin Kueker on Vimeo.
‘Keep on renewing yourself every moment.
One thing has to be remembered, that past is no more, clinging to the past is clinging to the dead. It is very dangerous, because it hampers and hinders your life, in the present and for the future. One should always go on freeing himself of the dead past. That is one of the fundamentals of life: to go on renewing yourself every moment, to die to the past and be born anew. That which is gone is gone – don’t even look back. looking back is not a good sign.’