Wherever Your Attention Alights – Osho

Wherever your attention alights,
At this very point, Experience.

In this technique, firstly you have to develop attention. You have to develop a sort of attentive attitude, only then will this technique become possible, so then wherever your attention alights you can experience—you can experience yourself. Just by looking at a flower you can experience yourself. Then looking at a flower is not looking at the flower only, but at the looker also—but only if you know the secret of attention.

You also look at a flower, and you may think you are looking at the flower, but you have started thinking about the flower, and the flower is missed. You are no more there, you have gone somewhere else, you have moved away. By attention is meant that when you are looking at a flower, you are looking at a flower and not doing anything else—as if the mind has stopped, as if now there is no thinking and only a simple experience of the flower there…. Attention means a silent alertness with no thoughts interfering. Develop it.

You can develop it only by doing it; there is no other way. Do it more and you will develop it. Doing anything, being anywhere, try to develop it. You are traveling in a car, or in a train. What are you doing there? Try to develop attention; don’t waste time. For half an hour you will be in a train: develop attention. Just be there. Don’t think. Look at someone, look at the train or look outside, but be the look, don’t think anything. Stop thinking. Be there and look. Your look will become direct, penetrating, and from everywhere your look will be reflected back and you will become aware of the looker.

You are not aware of yourself because there is a wall. When you look at a flower, first your thoughts change your look; they give their own color. Then that look goes to the flower. It comes back, but then again your thoughts give it a different color. And when it comes back it never finds you there. You have moved somewhere else, you are not there. Every look comes back; everything is reflected, responsed, but you are not there to receive it. So be there to receive it. The whole day you can try it on many things, and by and by you will develop attentiveness.

With that attentiveness do this:

Wherever your attention alights,
At this very point, Experience.

Then look anywhere, but simply look. The attention has alighted—and you will experience yourself. But the first requirement is to have the capacity to be attentive. And you can practise it. There is no need for it to take some extra time. Whatsoever you are doing—eating, taking a bath, standing under a shower—just be attentive. But what is the problem? The problem is that we do everything with the mind, and we are planning continuously for the future. You may be travelling in a train, but your mind may be arranging other journeys; programming, planning. Stop this. One Zen monk, Bokuju, has said, “This is the only meditation I know. While I eat, I eat. While I walk, I walk. And while I feel sleepy, I sleep. Whatsoever happens, happens. I never interfere.” That’s all there is – don’t interfere. And whatsoever happens, allow it to happen; you be simply there. That will give you attentiveness. And when you have attention, this technique is just in your hand….

Wherever your attention alights,
At this very point, Experience.

Just remember yourself. There is a deep reason because of which this technique can be helpful. You can throw a ball and hit the wall—the ball will come back. When you look at a flower or at a face, a certain energy is being thrown—your look is energy. And you are not aware that when you look, you are investing some energy, you are throwing some energy. A certain quantity of your energy, of your life energy, is being thrown. That’s why you feel exhausted after looking in the street the whole day: people passing, advertisements, the crowd, the shops. Looking at everything you feel exhausted and then you want to close your eyes to relax. What has happened? Why are you feeling so exhausted? You have been throwing energy.

Buddha and Mahavir both insisted that their monks should not look too much; they must concentrate on the ground. Buddha says that you can only look up to four feet ahead. Don’t look anywhere. Just look on the path where you are moving. To look four feet ahead is enough, because when you have moved four feet, again you will be looking four feet ahead. Don’t look more than that, because you are not to waste energy unnecessarily. When you look, you are throwing a certain amount of energy. Wait, be silent, allow that energy to come back. And you will be surprised. If you can allow the energy to come back, you will never feel exhausted. Do it. Tomorrow morning, try it. Be silent, look at a thing. Be silent, don’t think about it, and wait patiently for a single moment—the energy will come back; in fact, you may be revitalized.

People continuously ask me…. I go on reading continuously so they ask me, “Why are your eyes still okay? You should have needed specs long ago.” You can read, but if you are reading silently with no thought, the energy comes back. It is never wasted. You never feel tired. My whole life I have been reading twelve hours a day, sometimes even eighteen hours a day, but I have never felt any tiredness. In my eyes I have never felt anything, never any tiredness. Without thought the energy comes back; there is no barrier. And if you are there you reabsorb it, and this reabsorption is rejuvenating. Rather than your eyes being tired they feel more relaxed, more vital, filled with more energy.

-Osho

From The Book of Secrets, Chapter 51   The Book of the Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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

All of Shiva’s 112 meditation techniques can be found here.

Follow the Sneeze IN – Osho

These techniques help you to move to the center without any accidents, without any danger. But remember, you cannot practice them. When I say you cannot practice them, what do I mean? In a way you can practice them: suddenly you can stop. But the stopping must be sudden; you must not be prepared for it. You should not think about it and plan it and say that “At twelve o’clock I will stop.” Let the unknown happen to you when you are unprepared. Move in the unknown, the uncharted, without any knowledge. This is one technique: Just as you have the impulse to do something, stop. This is one dimension.

For example, you have the impulse to sneeze. You are feeling that the impulse is coming, you are feeling the sneeze coming. Now a moment comes when you cannot do anything – it will happen. But in the very beginning of the feeling, when you feel the sensation of a sneeze coming to you, the moment you become aware, stop! What can you do? Can you stop the sneeze? If you try to stop the sneeze, the sneeze will come sooner, because stopping will make your mind more conscious about it and you will feel the sensation more. You will become more sensitive, your total attention will be there, and that attention will help the sneeze to come out sooner. It will become unbearable.

You cannot stop the sneeze directly, but you can stop yourself.

What can you do? You feel the sensation that the sneeze is coming: stop! Do not try to stop the sneeze, just you yourself stop. Do not do anything. Remain completely unmoving, with not even your breath going in or coming out. For a moment, stop, and you will feel that the impulse has gone back, that it has dropped. And in this dropping of the impulse a subtle energy is released which is used in going toward the center, because in a sneeze you are throwing some energy out – in any impulse.

‘Impulse’ means you are burdened with some energy which you cannot use and cannot absorb. It wants to move out, it wants to be thrown out; you want a relief. That is why after you sneeze you will feel good, a subtle well-being. Nothing has happened, you have simply released some energy which was superfluous, a burden. Now it is no more there; you are relieved of it. Then you feel a subtle relaxation inside.

That is why physiologists, Pavlov, B. F. Skinner and others, say sex is also like sneezing. They say physiologically there is no difference, sex is just like sneezing. You are overburdened with energy; you want to throw it out. Once it is thrown out your mechanism relaxes, you become unburdened.

Then you feel good. That good feeling is just a release, according to physiologists, and as far as physiology goes they are right. Whenever you have some impulse, Just as you have the impulse to do something, stop! Not only with a physiological impulse, any impulse can be used. For example, you were going to drink a glass of water. You have touched the water, the glass – suddenly stop. Let the hand be there, let the desire to drink, the thirst be there inside, but you stop completely. The glass is outside, the thirst is inside; the hand is on the glass, the eyes are on the glass – stop suddenly. No breathing, no movement, as if you have become dead. The very impulse, the thirst, will release energy, and that energy is used for going to the center. You will be thrown to the center. Why? Because any impulse is a movement outward. Remember, ‘impulse’ means energy moving outward.

Remember another thing: energy is always in movement – either going out or coming in. Energy can never be static. These are the laws. If you understand the laws, then the mechanism of the technique will be easy. Energy is always in movement. Either it is moving out or moving in; energy can never be static. If it is static it is not energy, and there is nothing which is not energy, so everything is moving somewhere.

When an impulse, any impulse, comes to you, it means energy is moving out. That is why your hand goes to the glass – you have moved out. A desire has come to do something. All activities are movements toward that which is without from that which is within – movements from within to without.

When you stop suddenly, the energy cannot be static in you. You have become static, but the energy cannot be static in you, and the mechanism through which it was moving out is not dead, it has stopped. So what can the energy do? The energy cannot do anything other than move inward. Energy cannot be static. It was going out. You have stopped, the mechanism has stopped, but the mechanism which can lead it toward the center is there. This energy will move inward. […]

-Osho

Excerpt from The Book of Secrets, Chapter 17

Here you can find all of Shiva’s 112 Meditation Techniques.

Osho discusses this technique in even more detail in the first chapter of  The Book of Secrets, Chapter 41 or in another edition Vigyan Bhairava Tantra, Volume 2, Chapter One.

—————

I have been telling you that even if you feel a sneeze coming, do not sneeze, do not cough. But if you feel an irritation in the throat, what will you do? If you try to prevent it, it will become more penetrating. If you try to block it, it will become more forcible because this is a sort of suppression. Then you will have to cough. If you feel a sneeze coming, what will you do? If you hold it, it will become more forcible, it will come out with a greater force.

But there is a way: if you feel that your throat is irritated and you want to cough, relax the throat. Do not prevent it. Simply relax the throat; be indifferent to the irritation. Relax the throat. Do not make it tense because tension will create more irritation. Relax the throat and be indifferent; feel as if you are not concerned. Within seconds the irritation will go. If you feel that a sneeze is coming, just be indifferent to it; do not do anything about it. Relax the part where you feel that the sneeze is hitting, and be indifferent.

In that indifference, out of one hundred times, ninety-nine times the sneeze will disappear. Out of a hundred times, there is only one possibility that the sneeze will come – but that too will not disturb you because you are so indifferent that even if it happens you will feel that it is happening to someone else. You will be so unconcerned that even if it comes it makes no difference. You will remain unperturbed within.

And I am not saying to you not to sneeze because others will be disturbed – no! And I am not saying not to cough because others will be disturbed. That is not the point. You will become disturbed. You will lose the whole point of the effort; the whole endeavor will be lost. […]

-Osho

Excerpt from The Supreme Doctrine, Chapter Nine

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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

Remember You Are – Osho

Oh lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living.

Civilization is a training in how to become unreal. Tantra is the reverse process – how to prevent yourself from becoming unreal, and if you have already become unreal, how to touch the reality which is hidden within you, how to contact it again, how to be again real. The first thing to be understood is how we go on becoming unreal, and once this process is understood many things change immediately. The very understanding becomes mutation.

Man is born undivided. He is neither a body nor a mind. He is born undivided, as one individual.

He is both body and mind. Even to say that he is both is wrong. He is body-mind. Body and mind are two aspects of his being, not two divisions – two polarities of something which we may call life, energy or anything – X, Y, Z – but body and mind are not two things.

The very process of civilization, education, culture, conditioning, starts with the division. Everyone is taught that he is two, not one, and then, of course, one begins to be identified with the mind and not with the body. The very thinking process becomes your center and the thinking process is just a periphery. It is not the center because you can exist without thinking. Once you existed without thinking: thinking is not a necessity to exist. If you go deep in meditation YOU will be, and there will be no thinking. If you become unconscious YOU will be, but there will be no thinking. Moving into deep sleep YOU will be, but there will be no thinking. Thinking is just on the periphery; your being is somewhere else – deeper than thinking. But you are being taught continuously that you are two, body and mind, and that, really, you are the mind and you possess the body. The mind becomes the master and body becomes the slave, and you go on struggling against the body. This creates a rift, a gap, and that gap is the problem. All neurosis is born out of that gap; all anxiety is born out of that gap.

Your being is rooted in your body, and your body is not just something separate from existence. It is part of it. Your body is the whole universe. It is not something limited, finite. You may not have observed it, but try to observe where your body really ends – where! Do you think that your body ends where your skin ends?

If the sun which is so far away just goes dead, instantly you will be dead here. If the sun rays stop coming, you will be no more here. Your body cannot exist without the sun being there so far away. The sun and you are somehow deeply related. The sun must be included in your body; otherwise you cannot exist. You are part of its rays.

In the morning you see flowers open: their opening is really the rising of the sun. In the night they will close: their closing is the setting of the sun. They are just rays that are spread out. You exist here because there, so far away, the sun exists. Your skin is not really your skin. Your skin goes on spreading; even the sun is included. You are breathing: you can breathe because the air is there, the atmosphere is there. Each moment you exhale and inhale the atmosphere in and out.

If for a single moment there were no air, you would be dead. Your breath is your life. If your breath is your life, then the whole atmosphere is part of you. You cannot exist without it. So where does your body really end? Where is the limit? There is no limit! If you observe, if you go deep, you will find there is no limit. Or, the limit of the universe is your body limit. The whole universe is involved in you, so your body is not just your body; it is your universe and you are grounded in it. Your mind too cannot exist without the body. It is part of it, a process of it.

Division is destructive, and with the division you are bound to become identified with the mind. You think, and without thinking there is no division. You think, and you become identified with your thinking. Then you feel as if you possess the body. This is a complete reversal of the truth. You do not possess the body; neither is the body possessing you. They are not two things. Your existence is one, a deep harmony of opposite poles. But opposite poles are not divided, they are joined together. Only then can they become opposite poles. And the opposition is good. It gives challenge, it gives stamina, it creates energy. It is dialectical.

If you were really one, without opposite poles within, you would be dull and dead. These two opposite poles, body and mind, give you life. They are opposite and at the same time complementary – and basically and ultimately one. One current of energy runs in both. But once we get identified with the thinking process, we think that we are centered in the head. If your legs are cut, you will not feel that YOU are cut. You will say, “My legs are cut.” But if your head is cut, YOU are cut. You are murdered.

If you close your eyes to feel where you are, immediately you will feel you are in your head. You are not there – because when for the first moment you entered life in your mother’s womb, when the male and female atoms met, there was no head. But life was started. You were there, and there was no head. In that first meeting of two alive cells, you were created. The head came later on, but your being was there. Where is that being? It is not in your head. Really, it is nowhere – or everywhere in your body. It is nowhere; you cannot pinpoint where it is. And the moment you pinpoint it you miss the whole thing. It is everywhere. Your life is everywhere; it is spread out all over you. And not only all over you; if you follow it, you will have to go to the very ends of the universe. It is everywhere!

With the identification that “I am my mind,” everything becomes false. You become unreal because this identity is false. This has to be broken. Tantra techniques are to break down this identity. The effort of tantra is to make you headless, uncentered, everywhere or nowhere. And why does humanity, why do human beings become false and unreal with the mind? Because mind is an epiphenomenon – a process which is necessary, useful, but secondary; a process which consists of words, not of realities. The word ‘love’ is not love; the word ‘god’ is not God. But mind consists of words, of a verbal process, and then love itself becomes less significant than the word ‘love’. For the mind, the word is more significant. God becomes less significant than the word ‘God’. For the mind it is so. Words become more meaningful, significant. They become primary, and we start living in words. And the more you live in words the more shallow you become, and you will go on missing the reality which is not words. Reality is existence.

Living in the mind is as if someone is living in a mirror. In the night, if you go to a lake and the lake is silent and there are no ripples, the lake becomes a mirror. You can look at the moon in the lake, but that moon is false – just a reflection. The reflection comes from the real, but the reflection is not real. Mind is just a reflecting phenomenon. The reality is reflected in it, but reflections are not real. And if you get caught in reflections, you will miss reality completely. That is why, with the mind, with mind reflections, everything wavers. A slight wave, a slight wind, will disturb your mind. Reality is not disturbed, but the mind is disturbed by anything. Mind is a reflecting phenomenon, and we are living in mind.

Tantra says come down. Descend from your thrones; come down from your heads. Forget the reflections and move towards the reality. All the techniques which we are discussing are concerned with this: how to be away from the mind so that you can move into reality. Now we will discuss the techniques.

The first technique:

“Oh lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living.”

We are living, but we are not aware that we are or that we are living. There is no self-remembering. You are eating or you are taking a bath or you are taking a walk: you are not aware that you are while walking. Everything is, only you are not. The trees, the houses, the traffic, everything is. You are aware of everything around you, but you are not aware of your own being – that you are. You may be aware of the whole world, but if you are not aware of yourself that awareness is false. Why? Because your mind can reflect everything, but your mind cannot reflect you. If you are aware of yourself, then you have transcended the mind.

Your self-remembering cannot be reflected in your mind because you are behind the mind. It can reflect only things which are in front of it. You can just see others, but you cannot see yourself. Your eyes can see everyone, but your eyes cannot see themselves. If you want to see yourself you will need a mirror. Only in the mirror can you see yourself, but then you will have to stand in front of the mirror. If your mind is a mirror, it can reflect the whole world. It cannot reflect you because you cannot stand before it. You are always behind, hidden behind the mirror.

This technique says while doing anything – singing, seeing, tasting – be aware that you are and discover the ever-living, and discover within yourself the current, the energy, the life, the ever-living. But we are not aware of ourselves.

Gurdjieff used self-remembering as a basic technique in the West. The self-remembering is derived from this sutra. The whole Gurdjieffian system is based on this one sutra. Remember yourself, whatsoever you are doing. It is very difficult. It looks very easy, but you will go on forgetting. Even for three or four seconds you cannot remember yourself. You will have a feeling that you are remembering, and suddenly you will have moved to some other thought. Even with this thought that “Okay, I am remembering myself,” you will have missed, because this thought is not self-remembering. In self-remembering there will be no thought; you will be completely empty. And self-remembering is not a mental process. It is not that you say, “Yes, I am.” Saying “Yes, I am,” you have missed. This is a mind thing, this is a mental process: “I am.”

Feel “I am,” not the words “I am.” Don’t verbalize, just feel that you are. Don’t think, FEEL! Try it. It is difficult, but if you go on insisting it happens. While walking, remember you are, and have the feeling of your being, not of any thought, not of any idea. Just feel. I touch your hand or I put my hand on your head: don’t verbalize. Just feel the touch, and in that feeling feel not only the touch, but feel also the touched one. Then your consciousness becomes double-arrowed.

You are walking under trees: the trees are there, the breeze is there, the sun is rising. This is the world all around you; you are aware of it. Stand for a moment and suddenly remember that you are, but don’t verbalize. Just feel that you are. This nonverbal feeling, even if for only a single moment, will give you a glimpse – a glimpse which no LSD can give you, a glimpse which is of the real. For a single moment you are thrown back to the center of your being. You are behind the mirror; you have transcended the world of reflections; you are existential. And you can do it at any time. It doesn’t need any special place or any special time. And you cannot say, “I have no time.” When eating you can do it, when taking a bath you can do it, when moving or sitting you can do it – anytime. No matter what you are doing, you can suddenly remember yourself, and then try to continue that glimpse of your being.

It will be difficult. One moment you will feel it is there, the next moment you will have moved away. Some thought will have entered, some reflection will have come to you, and you will have become involved in the reflection. But don’t be sad and don’t be disappointed. This is so because for lives together we have been concerned with the reflections. This has become a robot-like mechanism. Instantly, automatically, we are thrown to the reflection. But if even for a single moment you have the glimpse, it is enough for the beginning. And why is it enough? Because you will never get two moments together. Only one moment is with you always. And if you can have the glimpse for a single moment, you can remain in it. Only effort is needed – a continuous effort is needed.

A single moment is given to you. You cannot have two moments together, so don’t worry about two moments. You will always get only one moment. And if you can be aware in one moment, you can be aware for your whole life. Now only effort is needed, and this can be done the whole day. Whenever you remember, remember yourself.

“Oh lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living:”

When the sutra says “Be aware you are”, what will you do? Will you remember that, “My name is Ram” or “Jesus” or something else? Will you remember that you belong to such and such a family, to such and such a religion and tradition? To such and such a country and caste and creed? Will you remember that you are a communist or a Hindu or a Christian? What will you remember?

The sutra says be aware you are; it simply says “You are”. No name is needed, no country is needed. Let there be simple existence: you are! So don’t say to yourself who you are. Don’t answer that, “I am this and that.” Let there be simple existence, that you are.

But it becomes difficult because we never remember simple existence. We always remember something which is just a label, not existence itself. Whenever you think about yourself, you think about your name, religion, country, many things, but never the simple existence that you are.

You can practice this: relaxing in a chair or just sitting under a tree, forget everything and feel this “you-areness.” No Christian, no Hindu, no Buddhist, no Indian, no Englishman, no German – simply, you are. Have the feeling of it, and then it will be easy for you to remember what this sutra says: “Be aware you are and discover the ever-living.” And the moment you are aware that you are, you are thrown into the current of the ever-living. The false is going to die; only the real will remain.

That is why we are so much afraid of death: because the unreal is going to die. The unreal cannot be forever, and we are attached to the unreal, identified with the unreal. You as a Hindu will have to die; you as Ram or Krishna will have to die; you as a communist, as an atheist, as a theist, will have to die; you as a name and form will have to die. And if you are attached to name and form, obviously the fear of death will come to you, but the real, the existential, the basic in you, is deathless. Once the forms and names are forgotten, once you have a look within to the nameless and the formless, you have moved into the eternal.

Be aware you are and discover the ever-living”: This technique is one of the most helpful, and it has been used for millennia by many teachers, masters. Buddha used it, Mahavira used it, Jesus used it, and in modern times Gurdjieff used it. Among all the techniques, this is one of the most potential. Try it. It will take time; months will pass.

When Ouspensky was learning with Gurdjieff, for three months he had to make much effort, arduous effort, in order to have a glimpse of what self-remembering is. So continuously, for three months, Ouspensky lived in a secluded house just doing only one thing – self-remembering. Thirty persons started that experiment, and by the end of the first week twenty-seven had escaped; only three remained. The whole day they were trying to remember – not doing anything else, just remembering that “I am.” Twenty-seven felt they were going crazy. They felt that now madness was just near, so they escaped. They never turned back; they never met Gurdjieff again.

Why? As we are, really, we are mad. Not remembering who we are, what we are, we are mad, but this madness is taken as sanity. Once you try to go back, once you try to contact the real, it will look like craziness, it will look like madness. Compared to what we are, it is just the reverse, the opposite. If you feel that this is sanity, that will look like madness.

But three persisted. One of the three was P. D. Ouspensky. For three months they persisted. Only after the first month did they start having glimpses of simply being – of “I am.” After the second month, even the “I” dropped, and they started having the glimpses of “am-ness” – of just being, not even of “I”, because “I” is also a label. The pure being is not “I” and “thou”; it just is.

And by the third month even the feeling of “am-ness” dissolved because that feeling of am-ness is still a word. Even that word dissolves. Then you are, and then you know what you are. Before that point comes you cannot ask, “Who am I?” Or you can go on asking continuously, “Who am I?” just continuously inquiring, “Who am I? Who am I?”, and all the answers that will be provided by the mind will be found false, irrelevant. You go on asking, “Who am I? Who am I? Who am I?” and a point comes where you can no more ask the question. All the answers fall down, and then the question itself falls down and disappears. And when even the question, “Who am I?” disappears, you know who you are.

Gurdjieff tried from one corner: just try to remember you are. Raman Maharshi tried from another corner. He made it a meditation to ask, to inquire, “Who am I?” And don’t believe in any answers that the mind can supply. The mind will say, “What nonsense are you asking? You are this, you are that, you are a man, you are a woman, you are educated or uneducated, rich or poor.” The mind will supply answers, but go on asking. Don’t accept any answer because all the answers given by the mind are false. They are from the unreal part of you. They are coming from words, they are coming from scriptures, they are coming from conditioning, they are coming from society, they are coming from others. Go on asking. Let this arrow of “Who am I?” penetrate deeper and deeper. A moment will come when no answer will come.

That is the right moment. Now you are nearing the answer. When no answer comes, you are near the answer because mind is becoming silent – or you have gone far away from the mind. When there will be no answer and a vacuum will be created all around you, your questioning will look absurd. Whom are you questioning? There is no one to answer you. Suddenly, even your questioning will stop. With the questioning, the last part of the mind has dissolved because this question was also of the mind. Those answers were of the mind and this question was also of the mind. Both have dissolved, so now YOU ARE.

Try this. There is every possibility, if you persist, that this technique can give you a glimpse of the real – and the real is ever-living.

-Osho

Excerpt from The Book of SecretsChapter 35 

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt Remember You Are.

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

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

All of Shiva’s 112 meditation techniques can be found here.

I Am Existing – Osho

I am existing. This is mine. This is this. O beloved, even in such, know illimitably.

I am existing. You never enter deeply into this feeling. I am existing. You are existing, but you never dig deep into this phenomenon. Shiva says: I am existing. This is mine. This is this.

O beloved, even in such know illimitably.

I will tell you one Zen anecdote. Three friends were walking along a road. Evening was just falling and the sun was setting when they become aware of a monk standing on a nearby hill. They started talking about the monk, wondering what he was doing there. One of them said, “He must be waiting for his friends. He must have gone for a walk from his hermitage and his friends are left behind, so he is waiting for them to come.”

The other denied that and said, “This is not right, because if a person waits for someone, sometimes he will look backwards. But he is not looking backwards at all. So my assumption is this – that he is not waiting for anyone. Rather, he must have lost his cow. Evening is coming near, and the sun is setting, and soon it will be dark, so he is looking for his cow. He is standing there on the hilltop, and looking for where the cow is in the forest.”

The third one said, “This cannot be right, because he is standing so silently, not moving at all, and it seems that he is not looking at all; his eyes are closed. He must be in prayer. He is not looking for any lost cow or waiting for some friends who have been left behind.”

They couldn’t decide. They argued and argued and then they said, “We must go to the top of the hill and ask the man himself what he is doing.”

So they reached the monk. The first one said, “Are you waiting for your friends who are left behind to come?”

The monk opened his eyes and said, “I am not waiting for anyone. And I have neither friends nor enemies to wait for.” He closed his eyes again.

The other one said, “Then I must be right. Are you looking for your cow which is lost in the forest?”

He said, “No, I am not looking for anyone – for any cow or anyone. I am not interested in anything except myself.”

So the third one said, “Then certainly, definitely, you are doing some prayer or some meditation.”

The monk opened his eyes and said, “I am not doing anything at all. I am just being here. I am just being here, not doing anything at all. I am just being here.”

This is what Buddhists say meditation is. If you do something, it is not meditation – you have moved far away. If you pray, it is not meditation – you have started chattering. If you use some word, it is not prayer, it is not meditation – the mind has entered in. That man said the right thing. He said, “I am just being here, not doing anything.”

This sutra says this: I am existing. Go deep into this feeling. Just sitting, go deep into this feeling – “I am existing, I am.” Feel it, don’t think it, because you can say it in the mind – “I am” – and it is futile. Your head is your undoing. Don’t go on repeating in the head: “I am, I am existing.” It is futile, it is useless. You miss the point.

Feel it deep down in your bones. Feel it all over your body. Feel it as a total unit, not in the head. Just feel it – “I am.” Don’t use the words ‘I am’. Because I am relating to you, I am using the words. ‘I am’. And Shiva was relating to Parvati, so he had to use the words ‘I am existing’. Don’t. Don’t go on repeating. This is not a mantra. You are not to repeat “I am existing, I am existing.” If you repeat this you will fall asleep, you will become self-hypnotized.

If you go on repeating a certain thing, you become auto-hypnotized. First you get bored, then you feel sleepy, and then your awareness is lost. You will come back from it very much refreshed, just like after a deep sleep. It is good for health, but it is not meditation. If you are suffering from insomnia you can use chanting, a mantra. It is as good as any tranquillizer, or even better. You can go on repeating a certain word: repeating constantly in a monotonous tone you will fall asleep.

Anything that creates monotony will give you deep sleep. So psychoanalysts and psychologists go on telling people who suffer from insomnia to just listen to the tick-tock of the clock. Go on listening to it and you will fall asleep, because the tick-tock becomes a lullaby.

The child in the mother’s womb sleeps continuously for nine months, and the heart of the mother goes on… tick-tock. That becomes a conditioning, a deep conditioning – the continuous repetition of the heart. That’s why whenever someone takes you near his heart, you feel good. Tick-tock – you feel sleepy, relaxed. Anything that gives monotony gives relaxation; you can fall asleep.

In a village you can sleep more deeply than in a city, because a village is monotonous. The city is not monotonous. Every moment something new is happening; the traffic noises go on changing. In a village everything is monotonous, the same. Really, in a village there is no news, nothing happens; everything moves in a circle. So villagers sleep deeply, because life around them is monotonous. In a city, sleep is difficult, because life around you is very sensational; everything changes.

You can use any mantra: Ram, Ram, aum, aum – anything. You can use Jesus Christ; you can use Ave Maria. You can use any word and monotonously chant it; it will give you deep sleep. You can even do this: Ramana Maharshi used to give the technique “Who am I?” And people started using it as mantra. They would sit with closed eyes and they would go on repeating. “Who am I? Who am I? Who am I?” It had become a mantra. That was not the purpose.

So don’t make it a mantra, and sitting, don’t say, “I am existing.” There is no need. Everyone knows, and you know already that you are existing; there is no need, it is futile. Feel it – “I am existing.” Feeling is a different thing, totally different. Thinking is a trick to escape from feeling. It is not only different, it is a deception.

What do I mean when I say to feel “I am existing”? I am sitting in this chair. If I start feeling “I am existing,” I will become aware of many things: the pressure on the chair, the touch of the velvet, the air passing through the room, the noise touching my body, the blood circulating silently, the heart, the breathing that goes on continuously, and a subtle vibrating feeling of the body. Because the body is a dynamism; it is not a static thing. You are vibrating. Continuously there is a subtle trembling and while you are alive it will continue. The trembling is there.

You will become aware of all these multidimensional things. And the more you become aware of the many things that are happening…. If right now you become aware of whatsoever is happening within you and without, this is what is meant by “I am existing.” If you become aware in this way, thinking will stop, because when you feel you are existing it is such a total phenomenon that thinking cannot continue.

In the beginning you will feel thoughts floating. By and by, the more you get rooted in existence, the more and more you settle down in the feeling of being, the thoughts will be far away, you will feel a distance – as if those thoughts are not now happening to you, but they are happening to someone else, very, very far away. There is a distance. And then, when you are really rooted, grounded in the being, mind will disappear. You will be there with not a single word, not a single mental image.

Why does this happen? – because mind is a particular activity for relating with others. If I am to relate with you I will have to use my mind, language, words. It is a social phenomenon; it is a group activity. So even if you are talking while alone, you are not alone – you are talking to someone. Even when you are alone, when you are talking you are talking to someone; you are not alone. How can you talk alone? Someone is present in the mind and you are talking to him.

I was reading the autobiography of a professor of philosophy. He relates that one day he was going to take his daughter, who was five years old, to school, and after leaving her at the school he was going to go to the university to deliver his lecture. So he was preparing his lecture on the way, and he forgot all about his daughter who was sitting just by his side in the car, and he started lecturing loudly. The girl listened for a few moments and then she asked, ‘Daddy, are you talking with me or without me?’

Even when you are talking it is never without, it is always with – with someone. He may not be present, but to you he is present; for your mind he is there. All thinking is a dialogue. Thinking as such is a dialogue, it is a social activity. That’s why if a child is brought up without any society, he will not know any language. He will not be able to verbalize. It is society which gives you language; without society there is no language. Language is a social phenomenon.

When you get grounded within yourself, there is no society, there is no one. You alone exist. Mind disappears. You are not relating to anyone, not even in imagination, so mind disappears. You are there without the mind, and this is what meditation is – being without the mind. Being perfectly alert and conscious, not unconscious, feeling existence in its totality, in its multidimensionality, but the mind has suddenly disappeared.

And with the mind many things disappear. With the mind, your name, with the mind, your form; with the mind, that you are a Hindu or a Mohammedan or a Parsee; with the mind, that you are good or bad; with the mind, that you are a saint or a sinner; with the mind, that you are ugly or beautiful – everything disappears. All that is labelled on you suddenly is not there. You are in your pristine purity. In your total innocence you are there; in your virginity – grounded, not floating, rooted in that which is.

With the mind you can move into the past. With the mind you can move into the future. Without mind you cannot move into the past or into the future. Without mind you are here and now – just this moment is all eternity. Nothing exists except this moment. Bliss happens. You need not go in any search. Rooted in the moment, rooted in the being, you are blissful. And this bliss is not something which is happening really to you – you are it.

I am existing. Try it. And you can do it anywhere. Just riding in a bus, or travelling in a train, or just sitting, or lying down on your bed, try to feel existence as it is; don’t think about it. Suddenly you will become aware that you have not known many things which are continuously happening to you. You have not felt your body. You have your hands, but you have not ever felt it – what it says, and what it continuously goes on informing you; how it feels.

Sometimes it is heavy and sad, sometimes it is happy and light. Sometimes everything flows in it, sometimes everything is dead. Sometimes you feel it alive, dancing, sometimes as if there is no life in it – frozen, dead; hanging on you, but not alive.

When you start feeling your being, you will come to know the moods of your hands, of your eyes, of your nose, of your body. It is a big phenomenon; there are subtle nuances. The body goes on telling you and you are not there to hear it. And existence all around you goes on penetrating you in subtle ways, in many ways, in different ways, but you are not aware. You are not there to receive it, to welcome it.

When you start feeling existence, the whole world becomes alive to you in a totally new way; you have not known it. Then you pass through the same street and the street is not the same, because now you are grounded in existence. You meet the same friends but they are not the same, because you are different. You come back to your house and the wife you have lived with for years is not the same.

Now you are aware of your own being, you become aware of the other’s being. When the wife becomes angry, you can enjoy even her anger, because now you can feel what is happening. And if you can feel it, anger my not look like anger; it may become love. If you can feel it deep down, then anger shows that she still loves you. Otherwise she would not be angry; she would not bother. She still waits for you the whole day. She is angry because she loves you. She is not indifferent.

Remember, anger or hate or not the real opposites of love – indifference is the real opposite. When someone is indifferent to you, love is lost. If someone is not even ready to be angry with you, then everything is lost. But ordinarily if your wife is angry you react more violently, you become aggressive. You cannot understand the symbolic meaning of it. You are not grounded in yourself. You have not really known your own anger; that’s why you cannot understand others’ anger.

If you know your own anger, if you can feel it in its total mood, then you know others’ anger also. You are angry only when you love someone, otherwise there is no need. Through anger the wife is saying that she still loves you, she is not indifferent to you. She has been waiting, waiting, and now the whole waiting has become anger.

She may not say it directly, because the language of feeling is not direct. And that has become a big problem today – because you cannot understand the language of feeling, because you don’t know your own feelings. You are not grounded in your own being. You can understand only words, you cannot understand feelings. Feelings have their own way of expression, and they are more basic, more real.

Once you get acquainted with your own existence, you will become aware of others’ existence also. And everyone is so mysterious, and everyone is such a deep abyss to be known – an infinite possibility of being penetrated and known. And everyone is waiting that someone should penetrate, go deep, and feel his or her heart. But because you have not known your own heart, you cannot know anyone else’s. The nearest heart remains unknown, so how can you know others; hearts?

You move as a zombie, and you move in a crowd of zombies; everyone is fast asleep. You have only this much alertness: that you pass through fast-asleep people and without any accident you come to your home, that’s all. This much alertness you have got. This is the minimum which is possible to man, that’s why you are so bored, so dull. Life is just a long heaviness, and deep down everyone is waiting for death, in order to be delivered from life. Death seems to be the only hope.

Why is this happening? Life can be infinite bliss. Why is this so boring? You are not grounded in it. You are uprooted; uprooted, and living at the minimum. And life really happens when you live at the maximum.

This sutra will give you a maximum of existence. Thought can give you only a minimum; feeling can give you the maximum. Through mind there is no way to existence; through heart is the only way.

I am existing. Feel it through the heart. And feel this existence is mine. This is mine.

This is this. This is very beautiful I am existing. Feel it, be grounded in it; then know  this is mine – this existence, this overflowing being is mine.

You go on saying that this house is mine, this furniture is mine. You go on talking about your possessions, and you never know what you really possess. You possess total being. You possess the deepest possibility, the center-most core of existence in you. Shiva says: I am existing. Feel this. This is mine.

This too is not to be made a thought; remember that continuously. Feel it – this is mine, this existence – and then you will feel gratitude. How can you thank God? Your thankfulness is superficial, formal. And look what a misery… even with God we are formal. How can you be grateful? You have not known anything to be grateful for.

If you can feel yourself rooted in existence, merged in it, overflowing with it, and allow even dancing with it, then you will feel, “This is mine. This existence belongs to me. This whole mysterious universe belongs to me. This whole existence has been existing for me. It has created me. I am a flower of it.”

This consciousness that has happened to you is the greatest flower that has happened to the universe. And for millions and millions of years this earth was preparing for you to exist.

This is mine. This is this. To feel, “This is what life is, this is this – this suchness. I was unnecessarily worried. I was unnecessarily a beggar, unnecessarily thinking in terms of begging. I am the master.”

When you are rooted, you are one with the whole, and the existence exists for you. You are not a beggar; you become an emperor suddenly. This is this.

Oh beloved, even in such know illimitably.

And while feeling this, don’t create a limit to it. Feel it illimitably. Don’t create a boundary to it; there is none. It ends nowhere. The world begins nowhere; the world ends nowhere. Existence has no beginning and no end. You also don’t have any beginning; you also don’t have any end.

Beginning and end are because of the mind – mind has a beginning and mind has an end. Go backwards, travel backwards into your life: there comes a moment where everything stops – there is a beginning. You can remember back to when you were three years of age, or, at the most, two years of age – that is rare – but then memory stops. You can travel backwards to when you were two years of age. What does it mean? And you cannot remember anything previous to that, previous to that age of two years. Suddenly there is a blank, you don’t know anything.

Do you remember anything about your birth? Do you know anything about the nine months in your mother’s womb? You were, but the mind was not there. Mind started around the age of two; that’s why you can remember back to that age. Then there is no mind, memory stops. Mind has a beginning, mind has an end, but you are beginningless.

If in deep meditation, in such meditation you can come to feel existence, then there is no mind – a beginningless, endless flow of energy, of cosmic force; an infinite ocean around you, and you are just a wave in it. The wave has a beginning and an end – the ocean has none. And once you know that you are not the wave but the ocean, all misery has disappeared.

What is deep down in your misery? – deep down there is death. You are afraid of some end which is going to be there. It is absolutely certain; nothing is so certain as death – the fear, the trembling. Whatsoever you do, you are helpless. Nothing can be done – death is going to be there. And that goes on and on inside in the conscious and unconscious mind. Sometimes it erupts in the conscious – you become afraid of death. You push it down, and then it continues in the unconscious. Every moment you are afraid of death, of the end.

Mind is going to die, you are not going to die – but you don’t know yourself. You know something which is just a created thing: it has a beginning, it is going to have an end. That which begins must end. If you can find within your being something which never begins, which simply is, which cannot end, then the fear of death disappears. And when the fear of death disappears, love flows through you, not before it.

How can you love when there is going to be death? You can cling to someone, but you cannot love. You can use someone, but you cannot love. You can exploit someone, but you cannot love.

Love is not possible if fear is there. Fear is the poison. Love cannot flower with fear deep inside.

Everyone is going to die. Everyone is standing in a queue waiting for his time. How can you love? Everything seems nonsense. Love appears nonsense if death is there, because death will destroy everything. Even love is not eternal. Whatsoever you do for your beloved, for your lover, you cannot do anything because you cannot avoid death – it is just waiting behind everything.

You can forget it, you can create a facade, and you can go on believing that it is not going to be there, but your belief is just superficial – deep down you know it is going to be there. And if death is there, then life is meaningless. You can create artificial meanings, but they won’t help much. Temporarily, for some moments, they can help, and again the reality erupts and the meaning is lost. You can just deceive yourself continuously, that’s all – unless you come to know something which is beginningless and endless, which is beyond death.

Once you come to know it, then love is possible, because then there is no death. Love is possible. Buddha loves you, Jesus loves you, but that love is absolutely unknown to you. That love has come because fear has disappeared, and your love is just a mechanism to avoid fear. So whenever you love, you feel fearless. Someone gives you strength.

And this is a mutual phenomenon: you give strength to someone and someone gives strength to you. Both are weak, and both are seeking someone, and then two weak persons meet and they help each other to be strong – this is just wonderful! How does it happen? It is just a make-believe. You feel that someone is there behind you, with you, but you know no one can be with you in death. And if someone cannot be with you in death, how can he or she be with you in life? Then it is just postponing, just avoiding death. And because you are afraid, you need someone to make you fearless.

It is said, somewhere Emerson has written, that even the greatest warrior is a coward before his wife. Even a Napoleon is a coward, because the wife knows that he needs her strength, he needs her in order to be himself. He depends on her. When he comes back from the war, from the fighting, he is trembling, afraid. He rests in her, he relaxes in her. She consoles him; he becomes just like a child. Every husband is a child before the wife. And the wife? – she depends on the husband. She lives through him. She cannot live without him; he is her life.

This is a mutual deception. Both are afraid – death is there. They both try to love each other and forget death. Lovers become, or appear to be, fearless. Lovers even sometimes can face death very fearlessly, but that is just appearance.

Our love is part of fear – just to escape from it. Real love happens when there is no fear – when death has disappeared, when you know you never begin and you are never going to end. Don’t think it. You can think it, because of the fear. You can think, “Yes, I know I am not going to end, there is no death, the soul is immortal.” You can think because of fear – that will not help.

If you move deep in meditation it will happen. Fear will disappear, because you know yourself endlessly. You go on spreading endlessly – back into the past, forward into the future, and this very moment, this present moment, in the depth of it you are there. You simply are – you never begin, you are never going to end.

Feel this illimitablyinfinitely.

-Osho

From The Book of Secrets, Chapter59   The Book of Secrets

Copyright© OSHO International Foundation

Here you can find all of Shiva’s 112 Meditation Techniques.

Here you can listen to the discourse excerpt I Am Existing.

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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

All of Shiva’s 112 meditation techniques can be found here.

Shiva’s 112 Meditation Techniques

Following are the 112 meditation techniques, Vigyan Bhairav Tantra, that Shiva gave to his partner Devi (Shakti).

These techniques are the basis for Osho’s The Book of Secrets.

I have numbered them in the order that Osho gave them. The entire discourse series contains 80 discourses. The even number discourses were answers to questions. The techniques were given in odd numbered discourses after the first which was an introduction. Usually more than one technique was described in each of the discourses.

On the following list, the numbers in brackets at the end of the technique, for example (#3-1), signify the discourse number and which technique in that discourse.

  1. Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out)—the beneficence. (#3-1)
  2. As breath turns down from down to up, and again as breath curves from up to down—through both these turns, realize. (#3-2)
  3. Or, whenever in-breath and out-breath fuse, at this instant touch the energy-less, energy-filled center. (#3-3)
  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. (#3-4)
  5. 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. (#5-1)
  6. When in worldly activity, keep attention between two breaths, and so practicing, in a few days be born anew. (#5-2)
  7. With intangible breath in center of forehead, as this reaches heart at the moment of sleep, have direction over dreams and over death itself. (#5-3)
  8. With utmost devotion, center on the two junctions of breath and know the knower. (#5-4)
  9. Lie down as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking. (#5-5)
  10. While being caressed, sweet princess, enter the caress as everlasting life. (#7-1)
  11. Stop the doors of the senses when feeling the creeping of an ant. Then. (#7-2)
  12. When on a bed or a seat, let yourself become weightless, beyond mind. (#7-3)
  13. 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. (#9-1)
  14. Place your whole attention in the nerve, delicate as the lotus thread, in the center of your spinal column. In such be transformed. (#9-2)
  15. Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive. (#11-1)
  16. Blessed one, as senses are absorbed in the heart, reach the center of the lotus. (#11-2)
  17. Unminding mind, keep in the middle—until. (#11-3)
  18. Look lovingly at some object. Do not go to another object. Here in the middle of the object—the blessing. (#13-1)
  19. Without support for feet or hands, sit only on the buttocks. Suddenly, the centering. (#13-2)
  20. In a moving vehicle, by rhythmically swaying, experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles. (#13-3)
  21. Pierce some part of your nectar-filled form with a pin, and gently enter the piercing and attain to the inner purity. (#13-1)
  22. Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed. (#15-1)
  23. 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. (#15-2)
  24. When a mood against someone or for someone arises, do not place it on the person in question, but remain centered. (#15-3)
  25. Just as you have the impulse to do something, stop. (#17-1)
  26. When some desire comes, consider it. Then suddenly, quit it. (#17-2)
  27. Roam about until exhausted and then, dropping to the ground, in this dropping be whole. (#17-3)
  28. Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend. (#19-1)
  29. Devotion frees. (#19-2)
  30. Eyes closed, see your inner being in detail. Thus see your true nature. (#21-1)
  31. Look upon a bowl without seeing the sides or the material. In a few moments become aware. (#21-2)
  32. See as if for the first time a beauteous person or an ordinary object. (#21-3)
  33. Simply by looking into the blue sky beyond clouds, the serenity. (#23-1)
  34. Listen while the ultimate mystical teaching is imparted. Eyes still, without blinking, at once become absolutely free. (#23-2)
  35. At the edge of a deep well look steadily into its depths until – the wondrousness. (#23-3)
  36. Look upon some object, then slowly withdraw your sight from it, then slowly withdraw you thought from it. Then. (#23-4)
  37. 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. (#25-1)
  38. 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. (#25-2)
  39. Intone a sound, as a-u-m, slowly. As sound enters soundfulness, so do you. (#27-1)
  40. In the beginning and gradual refinement of the sound of any letter, awake. (#27-2)
  41. While listening to stringed instruments, hear their composite central sound; thus omnipresence. (#27-3)
  42. Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony. (#29-1)
  43. With mouth slightly open, keep mind in the middle of the tongue. Or, as breath comes silently in, feel the sound HH. (#29-2)
  44. Center on the sound a-u-m without any a or m. (#29-3)
  45. Silently intone a word ending in AH. Then in the HH, effortlessly, the spontaneity. (#31-1)
  46. Stopping ears by pressing and the rectum by contracting, enter the sound. (#31-2)
  47. Enter the sound of your name and, through this sound, all sounds. (#31-3)
  48. At the start of sexual union keep attentive on the fire in the beginning, and so continuing, avoid the embers in the end. (#33-1)
  49. When in such embrace your senses are shaken as leaves, enter this shaking. (#33-2)
  50. Even remembering union, without the embrace, transformation. (#33-3)
  51. On joyously seeing a long absent friend, permeate this joy. (#33-4)
  52. When eating or drinking, become the taste of food or drink, and be filled. (#33-5)
  53. O lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living. (#35-1)
  54. Wherever satisfaction is found, in whatever act, actualize this. (#35-2)
  55. At the point of sleep, when the sleep has not yet come and the external wakefulness vanishes, at this point being is revealed. (#35-3)
  56. Illusions deceive, colors circumscribe, even divisibles are indivisible. (#35-4)
  57. In moods of extreme desire, be undisturbed. (#37-1)
  58. This so-called universe appears as a juggling, a picture show. To be happy, look upon it so. (#37-2)
  59. O beloved, put attention neither on pleasure nor on pain, but between these. (#37-3)
  60. Objects and desires exist in me as in others. So accepting, let them be transformed. (#37-4)
  61. As waves come with water and flames with fire, so the universal waves with us. (#39-1)
  62. Wherever your mind is wandering, internally or externally, at this very place, this. (#39-2)
  63. When vividly aware through some particular sense, keep in the awareness. (#39-3)
  64. 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. (#41-1)
  65. The purity of other teachings is an impurity to us. In reality, know nothing as pure or impure. (#42-1)
  66. Be the unsame same to friend as to stranger, in honor and dishonor. (#43-1)
  67. Here is the sphere of change, change, change. Through change consume change. (#43-2)
  68. As a hen mothers her chicks, mother particular knowings, particular doings, in reality. (#45-1)
  69. 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. (#45-2)
  70. Consider your essence as light rays from center to center up the vertebrae, and so rises livingness in you. (#47-1)
  71. Or in the spaces between, feel this as lightning. (#47-2)
  72. Feel the cosmos as a translucent ever-living presence. (#47-3)
  73. In summer when you see the entire sky endlessly clear, enter such clarity. (#49-1)
  74. Shakti, see all space as if already absorbed in your own head in the brilliance. (#49-2)
  75. Waking, sleeping, dreaming, know you as light. (#49-3)
  76. In rain during a black night, enter that blackness as the form of forms. (#51-1)
  77. When a moonless rainy night is not present, close eyes and find blackness before you. Opening eyes see blackness. So faults disappear forever. (#51-2)
  78. Wherever your attention alights, at this very point, experience. (#51-3)
  79. Focus on fire rising through your form from the toes up until the body burns to ashes but not you. (#53-1)
  80. Meditate on the make-believe world as burning to ashes, and become being above human. (#53-2)
  81. 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. (#53-3)
  82. Feel: my thought, I-ness, internal organs – me. (#55-1)
  83. Before desire and before knowing, how can I say I am? Consider. Dissolve in the beauty. (#55-2)
  84. Toss attachment for body aside, realizing I am everywhere. One who is everywhere is joyous. (#57-1)
  85. Thinking no thing will limited-self unlimit. (#57-2)
  86. Suppose you contemplate something beyond perception, beyond grasping, beyond not being – you. (#59-1)
  87. I am existing. This is mine. This is this. O beloved, even in such know illimitably. (#59-2)
  88. Each thing is perceived through knowing. The self shines in space through knowing. Perceive one being as knower and known. (#61-1)
  89. Beloved, at this moment let mind, knowing, breath, form, be included. (#61-2)
  90. Touching eyeballs as a feather, lightness between them opens into heart and there permeates the cosmos. (#63-1)
  91. Kind Devi, enter etheric presence pervading far above and below your form. (#63-2)
  92. Put mindstuff in such inexpressible fineness above, below and in your heart. (#65-1)
  93. Consider any area of your present form as limitlessly spacious. (#65-2)
  94. Feel your substance, bones, flesh, blood, saturated with the cosmic essence. (#67-1)
  95. Feel the fine qualities of creativity permeating your breasts and assuming delicate configurations. (#67-2)
  96. Abide in some place endlessly spacious, clear of trees, hills, habitations. Thence comes the end of mind pressures. (#69-1)
  97. Consider the plenum to be your own body of bliss. (#69-2)
  98. In any easy position gradually pervade an area between the armpits into great peace. (#71-1)
  99. Feel yourself as pervading all directions, far, near. (#71-2)
  100. 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. (#73-1)
  101. Believe omniscient, omnipotent, pervading. (#73-2)
  102. Imagine spirit simultaneously within and around you until the entire universe spiritualizes. (#75-1)
  103. With your entire consciousness in the very start of desire, of knowing, know. (#75-2)
  104. O Shakti, each particular perception is limited, disappearing in omnipotence. (#75-3)
  105. In truth forms are inseparate. Inseparate are omnipresent being and your own form. Realize each as made of this consciousness. (#75-4)
  106. Feel the consciousness of each person as your own consciousness. So, leaving aside concern for self, become each being. (#77-1)
  107. This consciousness exists as each being, and nothing else exists. (#77-2)
  108. This consciousness is the spirit of guidance of each one. Be this one. (#77-3)
  109. Suppose your passive form to be an empty room with walls of skin—empty. (#79-1)
  110. Gracious one, play. The universe is an empty shell wherein your mind frolics infinitely. (#79-2)
  111. Sweet hearted one, meditate on knowing and not-knowing, existing and not-existing. Then leave both aside that you may be. (#79-3)
  112. Enter space, supportless, eternal, still. (#79-4)

See a short clip of video of Osho speaking about these techniques:

Copyright© 2010, OSHO International Foundation

I have created one hour meditations for several of the techniques which you can find here. They consist of alternating periods of Osho’s words and silence.

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

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