Osho / Rajneesh - Notes on Osho's teachings, approach and the talks with The Secret of the Golden Flower

Osho / Rajneesh - Notes on Osho's teachings, approach and the talks with The Secret of the Golden Flower

For whatever reason, I've taken an interest in Osho (ie Chandra Mohan Jain, Baghwan Shree Rajneesh etc). I have taken forays into his teachings over the last two decades or so, on and off. As a kid, I recall seeing him on TV, and later in my early twenties, I found interest and solace in his teachings about world religions, philopshy and going against the grain. Later again, in my 30s and 40s, I took an interest at various times with his specific approaches to practical spirituality, meditation, mindfulness and the ways his practically brought about awakening in his disciples. I was also interested in his own unique interpretations of classic texts like the Vignan Bhairava Tantra, The Secret of the Golden Flower, Zen teachings, Yoga sutras of Patanjali, Gurdjieffs teachings, Sufi teachings, and many others.

I had purchased the whole lecture serious for The Secret of the Golden Flower, probably about 5 years back, though because of its length, being 55 hours or so, had not gotten around to starting and finishing the serious. I prefer to block out a chunk of time to really get into a teaching or series, and had not had the time to devote to this, which would take at least 2-4 weeks, possibly more.

Then, unexpectedly, I was given the inner guidance to start look at this again, and revisit Osho's teachings in general. There were a few obstacles in the past that stopped me really looking into his teachings, these being the massive amount of content, difficulty in sorting the essential from the unessential (in terms of awakening material and direct path material for liberation), and also his (and his group's) general disharmony and chaos that is well documented with the happenings of his experimental commune in both Pune, and in the US. I had road tested his take on vipassana, and some meditations such as the Dynamic Meditation, and stillness meditation etc., but my experience at that time was that there was TOO MUCH content and TOO MANY approaches to meditation in general, making the whole system difficult to follow.

Now, years later, for some unknown reason, I was drawn to really look into this teacher again, and spend some quality time with him and his message. I went through the 55 hours slowly, and used the content and lecture series as a sort of meditation and contemplation in itself. I now see that indeed his way of teaching via a massive amount of content, was itself a meditation approach designed to slowly penetrate the conscious egoic mind by way of stories, narratives, and pointers DURING the lectures and Q&A themselves.

I'll comment in this post specifically about the Teaching of the Golden Flower (or "The Secret of Secrets" as this serious is called by the Osho Foundation).

Some key topics and points from the talks:

- Society, orthodox religions, socialisation etc. has been the cause of a host of issues related to the false personality, manufactured roles, man/woman, dualities

- False personality vs essence (one's being, innate existence)

- Living in the world, taking spirituality into the marketplace, and removing the need for seclusion, monasticism

- The ashram as a mini marketplace or wordly situation for working on oneself

- The need to pay for things, espeicially spiritual teachings, in order to add value rather than devalue the teachings

- Meditation as a knack, a non-doing, rather than a doing or forced activity such as yoga

- Making use of the body, but knowing oneself as not the body

- "Circulating the light" inwardly, a Taoist practice. The "spirit" abiding between the eyes, rather than the heart centre in the chest. Thinking about the light, and philosophising creates great systems of thought, but ends without any result.

- TSOTGF : Both 'fixation' and 'contemplation' are needed. When thoughts arrive, they need to be fixated for a brief time until they're gone, then contemplation is engaged again. Just performing one will not produce any lasting effect, such as in hatha yoga (too much fixation and focus) or psychotherapy (contemplation and analysis without any focus or fixation).

- Different packaging for the same truths and outcomes- e.g. Taoism, Zen, Hassidism, Tantra.. and other mystical/practical approaches vs dogma / ideologies

- Anti-philosophy: Philosophy is completely related to the mind, thought, conditioning, logic, and divorced from both experience and objectivity, which have been taken by relgion and science. Philosophy is generally an endless void etc etc. "Philosophy is a blind man, in a dark room, looking for a black cat that isn't there." 

- The present moment, being in the present, rather than being lost in the past and future via the mind

- Unconscious and mechanical behaviour and living vs conscious living and awareness

- Contradition in the teachings. There will be contradiction in the teachings according to the audience, the intended target, and the fact that responses to questions are more aimed at pointers for where to meditate and contemplate, or uncover unconscious beliefs, assumptions and memories. The talks are not aimed at delivering philosophical truths or absolute truths.

- Practice and pragmatism over philosophy and theory.. always. Start from zero, "Adam and Eve", and use your body as a lab. Use the scriptures as practical instructions to experiment with, rather than doctrines to believe in. There's no place for beliefs in this approach. All knowledge has to be your own, and from your own experience in these spiritual activities.

- TBC

Some cautionary or noteworthy points:

Particular advice and synchronicity

Many of the Q&A sessions contain advice and commentary aimed at particular people, personalities and questions that were handed to Osho during the retreat satsangs. Much of this advice is very particular to the individual, and he mentions their name if the question was signed by a devotee. As such, this isn't general advice for everyone. Some of the advice or commentary was meant to trigger something in the questioner or devotee, to spark a reaction for working with, or an area to explore at that time in their journey. The advice given by Osho can't really be generalised in this regard. Commentary on the texts is of a more general nature, and can be applied to one's own journey and place at a particular time. In fact, I found the level of synchronicity with the Osho talks and matching with one's particular issues, challenges and journey at a point in time, to be very high. The talks themselves can certainly become a teacher or powerful tool for one's own Inner Teacher in this regard. But some discrimination in the Q&A sections of the talks should be applied.

Views on other teachers and teachings

Osho has a magnificent grasp of comparative religion, texts, approaches, philosophy and pretty much as an opinion and personal experience with virtually every spiritual path imaginable at that time in the 1970s, well before the Internet was a thing, and information was as freely available as it is today. As such, he has some great points to make about mystical and spiritual approaches, aims, and ways to make the the most of meditation within particular frameworks.

HOWEVER, Osho sometimes, although not often, does miss the mark with a few teachings and his personal observations.. often due to not having direct experience over a period of time ACTUALLY practicing that teaching or approach. For example, his views on Buddhism are mainly from a Mahayana perspective, and his ideas about 'vipassana' meditation seem to be more from the Goenka style use of the word 'vipassana', which pertains to breath awareness and bodily sensations, than other schools of Theravada. Another example, Osho is very critical of TM meditation and Maharishi Mahesh Yogi (for obvious reasons, such as the commercialisation of meditation, spirituality etc.), but in particular, he reduces the actual meditation (TM) down to a practice of just listening to a mantra repeatedly, which he equates with the same thing as watching TV, or reading a book, or being absorbed in mindless activity. This is sort of true.. but also misses the point that the technique DOES have some potential to give a pure consciousness experience (of no-mind), and this is actually spoken about in TM teachings. So with this example, Osho is only giving half of the story. The same applies to his comments on Sri Nisargadatta, which were taken from reading a few pages of I AM THAT, and then dismissing the teaching whilst never having met Nisargadatta or digging in a bit deeper into what Nisargadatta was pointing at. To be fair, Nis was also guilty of oversimplifying Rajneesh's teachings and dismissing Osho completely.. it is what it is.

Marriage

Osho's views on marriage and relationships are on the 'revolutionary' side, rather than the practical side.. as such, he's quite scathing of permanent relationships, marriage, institutions, etc. While there's certainly merit in boosting the idea of a natural, spontaneous, and loving relationship, I don't see why this can't exist within the confines of marriage or cultural institutions. By throwing out social institutions and cultural norms like marriage, he ends up 'throwing the baby out with the bathwater'. Thinking that humans can flit around adding and substracting partners according to the ebbs and flows of 'spontaneous love and authenticity' is pretty much fantasy. At its worst, it can lead to laziness, a lack of discipline, and an excuse for the ego to blame everything on one's partner and move on to the next adventure. There's no trying to make things work here, and exploring what one's OWN input into an unhappy relationship is. There's no development of character or growth emotionally when one can dump one's partner and start again at the drop of a hat. Osho's communes seemed to have suffered from this kind of behaviour on a micro scale, and that experiment was probably one to shelve for a far, far distant future when humanity has evolved a considerable distance from the present.

Vegetarianism and diet

Osho coming from a struct Jain background tends to be scathing of meat eaters, and sometimes mentions that there's no reason for 'meditators' to eat meat, and gives a list of dubious down sides to eating meat and its effect on meditation. The reality, however, is that diet is a very personal thing, and highly dependent on one's background, physical characteristics and genetics and personal choice. One the one had he promotes a sort of maturity whereby the individual needs to work out one's best position in life with regards to maturity, integrity and truthfulness. On the other hand, he sometimes hands out the blanket rules and regulations or advice which tends to negate the former philosophy. He also ignores the fact that there have been meditation masters in the past who were both vegetarian and meat eaters. The Buddha for example, had the habit of accepting whatever was offered to the ascetics by the town folk at the time, within the parameters of certain ethical rules. This practice still occurs today in Theravada countries. In contrast, monastics in Asia became vegetarian simply because they could start growing their own foodstuff, and didn't need to wander around begging for food. One isn't better than the other, and both streams produced excellent meditation masters and teachers, regardless of diet choices. A similar thing occurs in other traditions such as Christianity, and even in branches of Hinduism that contain both sorts of dietary preferences. Nisargadattta, for instance, clearly ate meat and was a householder with a business and a family. Gurdjieff also married (several women), had children, and clearly ate meat during lavish dinners including large amounts of alcohol (often purposefully). Ramana Maharshi on the other hand was celibate, minimalist, and strictly vegetarian (and note that he regularly promoted the idea practice and enquiry over externalities such as diet, living arrangements, marriage status or caste). One can find hundreds of examples, and getting off track and into the rights and wrongs of dietary advice, or external situational configurations isn't helpful nor conductive to awakening proper as the main goal.

Groups

There are a lot of break away groups, communes, cults and the like operating currently. There is a wide range of approaches being used to put Osho's teachings and meditations into practice. Unfortunately, many of these groups currently in operation have little to zero understanding of Osho's teachings, meditations, or the basis of the work, not to mention having zero understanding of any traditional approaches to nonduality, spirituality, transformation etc. Some are being run purely as personality cults by questionable individuals with dubious attainments and motives. I would suggest NOT joining any of these groups at this time, but rather immersing oneself in the direct teachings (voice recordings, books, lecture serious, videos etc.) given by Osho himself, contemplating these, and making use of these as per any direct teacher/disciple situation. In other words, no middle man, as Osho himself would advise.

An example here- it is widely believed that Osho/Rajneesh was all about free sex, drugs and rock n roll, veganism, art and song and dance etc. etc. In some of his talks, he refutes all of this and plainly says that the whole point of the teachings is to go BEYOND sex, dualism, and conditioning in order to awaken into a more conscious way of being and living. In other words, the aim is nothing short of liberation, as explained in any of the traditional texts on which he is lecturing or commenting over days and weeks.

I would suggest, for example, listening to the series "The Secret of Secrets- teachings on The Secret of the Golden Flower", which is over 56 hours of talks and lectures and around 31 days of satsangs and contemplations on the teachings, and which, dispells much of the myths and commonly held beliefs about Osho, his teachings and what he was on about.

Some positives and negatives on Osho's teachings and approach in general

A few positives to consider:

Osho's teachings offer a unique and often liberating approach to spiritual awakening. Here are some of the positives associated with his lectures, meditation techniques, and overall approach:

1. Emphasis on Personal Freedom and Individuality

• Liberation from Societal Conditioning: Osho encouraged his followers to break free from cultural, religious, and societal conditioning. He believed that true freedom is the ability to live authentically, without fear of judgment or adherence to imposed norms. This approach is deeply empowering for many, as it allows them to explore spirituality on their terms.
• Encouragement of Self-Discovery: Osho’s teachings urge people to discover their own truths rather than accepting dogmas or doctrines. This encourages personal responsibility, introspection, and self-empowerment, which can be transformative for individuals seeking a path that feels genuinely “their own.”

2. Innovative and Experiential Meditation Techniques

• Wide Range of Techniques for Different Needs: Osho’s repertoire of meditation methods includes dynamic, active practices, as well as more traditional, silent approaches. His dynamic meditation, which combines movement, breathwork, and catharsis, is especially designed to help those who struggle with traditional seated meditation.
• Encouragement of Physical Release: Techniques like Kundalini and Dynamic Meditation involve movement, expression, and energy release, which can help release pent-up emotions or suppressed trauma. Many people find these methods uniquely effective in clearing mental and emotional blockages before moving into deeper meditation.

3. Focus on the Present Moment and Mindfulness

• Being “Here and Now”: Osho emphasized living in the present moment, letting go of past regrets and future anxieties. This focus on mindfulness aligns with practices in many other spiritual traditions, and it provides a clear, grounding approach to daily life that can lead to greater peace and fulfillment.
• Practical Integration into Daily Life: Rather than separating spirituality from everyday experiences, Osho encouraged followers to see daily life as part of their spiritual journey. His teachings emphasize awareness and mindfulness in all activities, from mundane tasks to profound experiences.

4. Openness to Paradoxes and Contradictions

• Acceptance of Complexity and Contradiction: Osho’s teachings embrace the inherent contradictions of human experience, allowing followers to explore spirituality without a rigid or overly simplified framework. This open, often paradoxical approach helps people appreciate that spiritual awakening is not always linear or logical.
• Learning Through Opposites: Osho often highlighted the value of exploring life’s extremes—silence and noise, solitude and community, seriousness and playfulness. This perspective encourages a balanced approach to growth, where individuals learn by experiencing opposites and integrating them into a harmonious whole.

5. Inclusivity and Non-Judgment

• Respect for Diversity in Spiritual Paths: Osho didn’t restrict his teachings to one tradition or set of rules. Instead, he integrated elements from various religious and philosophical systems—Taoism, Buddhism, Sufism, Christianity, Zen, and others. This inclusive approach encourages people from different backgrounds to engage with his teachings in a way that feels relevant to them.
• Encouragement to Question Authority and Beliefs: Osho emphasized the importance of questioning all beliefs, even his own teachings, to develop a genuine understanding. This creates a welcoming environment for those who may have been disillusioned with conventional religions or rigid spiritual systems.

6. Approach to Sexuality and Relationships

• Affirmation of Sexuality as a Path to Awareness: Osho was one of the few spiritual teachers who openly discussed sexuality as a natural, valuable aspect of human experience that can lead to greater awareness and spiritual growth. He believed that exploring sexuality without guilt or repression could help people release shame and cultivate intimacy.
• Encouragement of Conscious Relationships: Osho emphasized the importance of conscious, respectful relationships. His teachings on love and relationships encourage people to relate to others without attachment or dependency, fostering a deep sense of independence alongside connection.

7. Focus on Inner Transformation, Not Conversion

• Non-Missionary Approach: Unlike many spiritual movements, Osho’s teachings don’t aim to “convert” followers or promote any single ideology. He invited people to explore his teachings without pressure or expectation of joining a specific group. This approach allows for more flexibility and respect for personal choice, making it appealing for people from all walks of life.
• Transformation Through Self-Awareness: Osho’s emphasis on self-awareness and transformation, rather than adherence to external practices, places the responsibility for growth on the individual. This can be deeply empowering, as people focus on inner transformation rather than outward displays of spirituality.

8. Acceptance of Humor and Playfulness

• Humor as a Path to Awakening: Osho often used humor and storytelling in his discourses to teach complex spiritual ideas in a relatable way. This humor lightens the atmosphere, making spiritual exploration accessible and enjoyable rather than austere or solemn.
• Encouragement to Not Take Life Too Seriously: Osho’s teachings encourage a playful, light-hearted attitude toward life, recognizing that seriousness and rigidity often hinder growth. This can be refreshing and help people break free from overly rigid or intense spiritual practices.

9. Emphasis on Self-Responsibility

• Awakening as a Personal Journey: Osho emphasized that each individual is responsible for their spiritual awakening, and that no one else—no guru, teacher, or institution—can do the work for them. This perspective places the focus on self-reliance, discipline, and trust in one's inner journey.
• Encouragement to Face Inner Shadows: Osho’s teachings guide individuals to confront their inner fears, conditioning, and ego rather than avoiding or repressing these aspects. This approach can be challenging but ultimately leads to a deeper, more authentic understanding of oneself.

In essence, Osho's teachings provide a multifaceted, inclusive approach to awakening that encourages self-discovery, individuality, and inner freedom. His open, non-dogmatic stance allows followers to engage in spiritual exploration with flexibility and creativity, fostering an awakening that feels deeply personal and transformative.

A few negatives to consider:

- Too many techniques, meditation approaches, complexity and too much content

This is a common observation about Osho's teachings, and probably one of the biggest issues that presents itself to anyone attempting to make practical use of Osho's teachings.

Osho presented a wide array of meditation techniques, each designed to address different aspects of the mind and body. His methods range from dynamic meditation (involving movement, sound, and catharsis) to more traditional forms like vipassana. He emphasized that different people might resonate with different techniques, so he offered options for people to experiment and find what works best for them.

While this variety can be empowering for some, it can feel overwhelming or even contradictory for others. Some people feel that his teachings lack a clear, unified approach, which can lead to confusion, especially for beginners seeking a single path or clear progression in their meditation practice. Osho's rationale was that a single method may not suit everyone, as each individual brings unique tendencies, challenges, and experiences to meditation. However, for those looking for a straightforward path, his approach may seem scattered or complex.

If someone finds the range confusing, one strategy is to try out just a few techniques, exploring them deeply over time, rather than trying to absorb or practice everything at once.

The issue can arise though, that there's just too much complexity and too much meditation advice given over the course of Osho's teachings, which although did span a decade or more, contains hundreds of pieces of meditational and transformative advice. Osho's advice on meditation and awakening is often contradictory and difficult to structure into a practical pathway to follow. Some groups focus on the Dynamic Meditation daily, others on Zazen, and others on creative dance etc. Still others use meditation advice taken from Gurdieff type practices, or Buddhist vipassana. Not every meditational approach given by Osho will lead to awakening. Some meditations such as Dynamic Meditation can take up to an hour or more per day, which won't suit a lot of people. There's also the magic ingredient of devotion and the guru, which Osho emphasises, albeit this doesn't have to be in an objective, physical form. 

Overall though, beginners, and even seasoned spiritual practitions are going to struggle with structuring and implementing a lot of Osho's meditation instructions and advice.

- Issues around Osho's present-day followers, communes, communities and practice groups

Osho’s followers and present-day communities, often referred to as sannyasins, face several unique challenges. Some of these issues arise from the complex history of Osho's movement, his unconventional teachings, and organizational dynamics that have evolved since his passing in 1990. Here are some of the main issues often associated with current Osho communities:

1. Organizational Conflicts and Leadership Disputes

• Ownership and Control of Osho’s Legacy: The Osho International Foundation (OIF), based in Pune, India, manages most of Osho's intellectual property and his teachings. However, disputes have arisen over the years regarding who should control these assets, including Osho’s name, copyrights, trademarks, and the Pune ashram itself.
• Internal Conflicts Among Followers: There's often friction between groups wanting to modernize or commercialize Osho's teachings and those advocating for a purer, community-oriented model that emphasizes the original sannyasin lifestyle and communal values.

2. Commercialization and Access Issues

• High Costs of Participation: Osho’s original teachings emphasized freedom from material concerns, yet many followers argue that contemporary Osho centers, particularly the Osho Meditation Resort in Pune, have become expensive and commercialized. High fees and strict rules have led to criticism, as many feel these practices exclude those who cannot afford to participate.
• Shift Towards a Luxury Resort Model: The Pune center, once focused on intensive meditation and communal living, has shifted more toward a resort-style atmosphere. For some followers, this change feels incompatible with Osho's vision and original teachings.

3. Division over Interpretation of Teachings

• Multiplicity of Interpretations: Osho’s teachings are vast and sometimes contradictory, which allows followers to adopt various interpretations. Some sannyasins focus on his spiritual guidance, while others lean toward his philosophy of rebellion, freedom, or personal empowerment. This can lead to factionalism, with different groups claiming their approach as more “authentic.”
• Mixed Messages in Teachings: Osho’s teachings embrace paradox and changeability, but this can lead to differing opinions on whether specific behaviors, lifestyle choices, or even interpretations of Osho’s legacy are “in line” with his vision. This sometimes creates confusion and disagreements within the community.

4. Controversy and Public Perception

• Lingering Stigma from Past Scandals: The controversies surrounding Osho's Oregon commune in the 1980s, which led to legal issues, violence, and even bioterrorism allegations, have left a lasting mark on the movement's reputation. Public perception of Osho’s followers is often influenced by these events, causing difficulty for communities looking to expand or be taken seriously in a modern context.
• Perceived Cult-Like Elements: Osho’s communities, with their unique terminology, rituals, and communal living, are often viewed as cult-like by outsiders. This perception makes it challenging for sannyasins to gain broader acceptance and can lead to skepticism or even hostility toward those involved.

5. Generational Divide

• Older vs. Younger Sannyasins: Many original sannyasins who joined during Osho’s lifetime are aging, while younger followers often have different perspectives and expectations. Younger generations may be more interested in integrating Osho’s teachings into modern life, whereas older followers might favor maintaining traditional practices and values.
• Evolution of Needs and Practices: Some younger members are drawn to Osho for self-discovery and meditation, but they may not resonate with communal living or intense emotional catharsis techniques that were central to the original sannyasin lifestyle. This generational divide sometimes leads to tension within Osho communities.

6. Struggles to Modernize and Stay Relevant

• Adapting Teachings for a New Audience: As spiritual movements evolve, communities often need to adapt teachings to stay relevant. However, some sannyasins resist such adaptations, fearing they dilute Osho’s messages. Balancing tradition with modern accessibility is a frequent challenge.
• Lack of Centralized Guidance: Without a unifying leader or figurehead, the movement lacks clear direction. Some followers seek more structure and clarity, while others view the absence of a central authority as essential to Osho’s message of personal freedom and autonomy.

7. Criticism Over Sexual Liberation Teachings

• Diverging Attitudes on Sexuality: Osho’s openness about sex as a path to spiritual awakening and his rejection of conventional taboos initially attracted followers. However, as times have changed, some younger or new followers may be uncomfortable with certain aspects, leading to internal divides on whether and how to approach this subject. Moreover, the sexual freedom promoted by Osho’s teachings has led to issues within some communities regarding boundaries and consent, sometimes resulting in criticism and public scrutiny.

In summary, Osho’s followers today face the challenge of honouring his legacy while evolving with the times. The movement’s multiplicity and paradoxical nature can lead to both enrichment and fragmentation, as followers navigate between tradition, modernity, and diverse interpretations of Osho’s vision.

Before ending though, I'll throw in a few last thoughts.

"Witnessing"

Witnessing and effortless noticing and awareness, going within, meditation and effortless vipassana is probably Osho's main approach and underpins all of his talks and sessions and interpretation of texts in some form or another, rather than structured meditations which are more for beginners that need structure.

If I had to summarise the hours and hours of content and talks and interpretations of text, I would have to say getting the knack of allowing witnessing to happen, of becoming aware of awareness, and allowing things to unfold and be noticed in an effortless way, is probably the whole gist of his teaching in a nutshell. All other aspects, practices and pointers are complementary to this chief aim.

A nice summary video on meditation in general:

OSHO: Meditation Is a Very Simple Phenomenon

I'll end this post here, as it has become quite large, and is starting to cover the whole history, teaching, social aspect, etc. outside of meditation, contemplation and awakening. Take what you need from this, and if you do go down the Osho / Baghwan Shree Rajneesh rabit hole, then enjoy the scenery but tread softly and slowly, and make it a one-to-one direct relationship with the teachings.

The Wim Hof Method - notes on the book and the method in general.

 

Here's a review that I posted in regards to "The Wim Hof Method" book, and the approach overall.

I'm giving the Wim Hof Method overall 4 stars, and the book itself "The Wim Hof Method" 3.5 stars. 

Overall, I really do like the WHM and admire how Wim Hof was able to simplify a good number of practices and philosophies into a coherent system with three main 'pillars'- these being Cold Exposure, Breathwork, and Mindset. He draws on his years of experience and experimenting with yoga, breathwork, pranayama, mindset, extreme temperature exposure and pushing the human body to its limits. Wim Hof himself is really a character and quite unique in terms of his own personal story, challenges, and ability to transcend physical challenges.

I tried the system out myself, and it really did produce some positive effects that assisted on other fronts, such as with meditation, energy levels, overcoming fixed beliefs, and stress management. I've maintained the practice of having a cold shower each day, and also the breathing technique that WHM uses. I love the use of simplified postures such as the horse-riding stance, and a basic set of hatha yoga moves that support the practices.

THAT SAID, there are some hidden issues with the system that need to be better explained (both in the book and otherwise such as on YouTube). Chiefly, the breathing technique is an energising, sympathetic nervous system type breathwork practice that is pretty much hyperventilation with some breath holds. If someone is prone to anxiety or generally over-active, then this will exacerbate that condition even more. Doing the breathing at night also ramps up one's energy levels, which isn't the best thing when trying to wind down. It really needs to be tempered with down-regulating the breath, and is better explained by a qualified breathwork practitioner. Wim Hof's own background is heavily influenced by Hatha Yoga and he details the years of practice that he himself undertook prior to and during the development of his whole method. The fact that WH is well versed in advanced yoga doesn't mean every beginner off the street is going to be aware of the subtle requirements for doing pranayama and breath holding practices. I do like that these practices have been simplified, but one needs to ensure that the overall context of this being a serious yoga practice isn't lost.

The cold exposure therapy section of the method is explained well, and generally can't cause too much damage by having a short cold shower burst at the end of a warm shower. As usual though, people take this too far, and stories of people sitting in ice baths for long periods of time well past the 30 minute mark etc., in the hope that this can somehow improve on the benefits, end up crashing and burning. Wim Hof does lay out many of the safety concerns for this aspect of the method, and the more extreme practices are best done under supervision.

The final aspect, being the "Mindset" is really a combo of mindfulness and concentration skills building that is done with the breathwork, and also including some visualisation (for health benefits), and busting fixed beliefs and limiting ideas. There's no sophisticated structure of exploration of meditation or mindfulness per se, but it's a start for most people who would otherwise have zero interest or idea about mindfulness or breath awareness. Although the breathwork technique does include 'emotional management and regulation', a lot more needs to be done or included apart from the simple WHM breathing technique to really understand how emotions, trauma and mindfulness of feeling sensation works. Further, there's a danger, especially in the book, that readers may take on board the idea that the WHM is going to solve every health issue, including mental health issues and depression, which require a LOT more intervention than just yoga, breathing and exercise. There is a chapter at the end of the book that details practices and lines of thought more along Patanjali's thinking about sequential yoga and meditation practice. Again, WH has done a good job of simplifying (perhaps over simplifying) the key points in the philosophy and how it needs to be brought back to one's direct practical experience-- which can be done via breath work, some basic asana movements, cold and temperature exposure, and even some seated internal concentration practices (such as breathing while focusing on inner visual fields).

The BOOK itself isn't too bad, but does contain a lot of repetition and personal anecdotes from Wim, along with the constant citing of "scientific proof" and "scientific experiments". Hard core scientific people aren't going to be very impressed with the constant talk of the method being backed up by science, although some of the university studies and explorations done by Wim Hof himself do lend credence to the method. In some parts, the book can become laborious to get through, since large chunks appear to be Wim Hof motivating the reader to do the same things he mentions in virtually every other chapter. On the good side, there are little exercise sections that have some steps written down for the reader to try out on particular situations, such as improved sport performance, emotional regulating, mindfulness of bodily sensations etc.

As has been mentioned in many of the WHM book reviews, one is much better off downloading and following the App for guided instructions or listening to online content on either the official website, podcasts or YT. Wim Hof has been quite generous in providing lots of free content online outside of paid courses.

In summary, I really admire Wim Hof, and his approach in simplifying some very advantageous practices that can boost one's energy, health, and outlook. He's a really unique guy with a burning desire to better humanity, and he doesn't seem to have let all the fame get to his head (or ego).. as far as I can tell. The method can serve as an excellent into for someone to explore more in-depth areas of yoga, breathwork, meditation and natural health. Many have benefitted from these exercises. That said, there needs to be some discernment on the part of the individual for how much tolerance they have with the exercises, and how they can be adapted to one's personal situation so as not to cause more harm than good.

Related website for the official course:

https://www.wimhofmethod.com/

"The Warriors Meditation", TEM, and spherical awareness.

 

"The Warriors Meditation", TEM, and spherical awareness - meditation approach from Richard L. Haight.

A few weeks back I had been reviewing a book "The Warrior's Meditation" by Richard L. Haight. I purchased this on audible several years earlier, went through it, and then recently had a bit of spare time and decided to review the meditation and approach again.

I recalled that the approach related to the 5 senses and there was a favouring of open awareness using each of the sense doors, that then led to an open awareness of spacial positioning. That was about all I could remember. I didn't follow it up much after that time.

This time however, I was struck by the number of 'little gems' that the book/work contained.. topics such as alpha/beta wave brain states, attaining alpha states in seconds, the benefits of relaxed open awareness versus always being in a focused state (which is often promoted by many meditation systems), and many other little topics that proved to be highly valuable on the path.

I also enjoyed the comparisons between today's standard living mode versus the living mode that hunter/gatherers and anicent people would have lived in. This involved a much more relaxed focus with the 5 senses and an open awareness of what's happening (for survival), rather than always being zoomed into a very small point of focus, as we find ourselves often today-- with phones, reading content, projects, computers, driving vehicles, etc. -- and which all  have a small, but accumulative tension effect on our quality of living.

The meditation itself (The Warrior's Meditation), does have a lot of carry-over benefits, such as being able to access relaxed open awareness while going about one's daily activities, and also the ease at which it can be integrated into other approaches or just general daily situations.

It's nice to make an exploration of the 5 sense doors in this regard, and the last step of exploring spherical awareness or awareness of one's spatial location is really an interesting experience. Just using the practice of becoming aware of one's peripheral and total visual field, for instance, and noticing when one shifts into an alpha brain state, is worth having as a tool in the toolbox. Likewise, becoming aware of one's body and then the space around one's body, rather than just focusing on parts (as is usually done in vipassana approaches) is well worth the exploration time.

Richard L. Haight has a good number of videos on YouTube, and I feel that he's generally offering something new in the field with this meditation and his open awareness style meditations. I've not read any of his other books, although he's published a few more than just TWM.

Can it lead to liberation on it's own?

I'm not sure exactly. There's a lot of cross over between this open awareness style meditation and other approaches, such as Early Buddhist approaches to context based mindfulness and insight. Also there's obvious links between this and some of the Tibetan practices that use an open awareness style of contemplation such as Dzogchen and Mahamudra. Some teachers doing a similar thing would be Loch Kelly (Effortless Mindfulness), Shinzen Young (with his Do Nothing technique or SHF Global), Dean Sluyter (Dzogchen), and other teachings in the awareness teaching (Advaita) traditions that favour an open global awareness instead of a concentration approach. Note though that these approaches usually use the foundation of either Buddhism, Yoga, Shamanism, or Vedanta as a base. So, I'm a little doubtful that just picking up one technique or secular approach to things is going to lead to awakening without some of the other important framework parts such as having a stable, solid, ethical life in general, and including some sort of concentration practice on side -- which would serve to help understand the exact difference between open awareness and concentrated attention.

Overally, Richard's work is definately worth a look, and worth considering due to it's simple approach, and compilation of many related topics into an easy to understand frame of reference. Richard himself seems like a nice guy, and has a deep background in martial arts, healing, and cultural studies. 

Offical website:

https://richardlhaight.com/

Is there a place for Kundalini and "Kindalini awakenings" in the nondual teachings?

Q: Is there a place for Kundalini and "kundalini awakenings" in the nondual teachings?

A: No, not really.

The question of "kundalini" and "kundalini awakenings" often comes up with newcomers entering the nondual teachings, and especially those who may have encountered Hatha yoga, New Age teachings, and spiritual schools that arose in the 20th Century (e.g. Theosophy, Spiritualism, Western Occultism etc.)

There are scores of modern spiritual teachers who are still espousing much nonsense about kundalini, "raising consciousness", and the role of kundalini as a necessity in one's "spiritual progress".

Unfortunately, most of this is rubbish, and often dangerous, based on superficial readings of Patanjali, or misinformed teachings and bad translations of texts that entered the mainstream in the early 20th Century.

Unless one is studying traditional Hatha Yoga, under a qualified and experienced teacher one-to-one, it would be well advised to leave aside completely the practices of pranayama, forced breathing, chakra work, and anything related to 'awakening the kundalini'. Sadly, there have been many who have not heeded such advice, or have been misled by 'well-intentioned teachers paving the road to hell', and who have ended up with permanent damage to their body-mind.

Back to the question.

The reason that there is no place for 'kundalini' or 'kundalini work' in the nondual teachings is that kundalini work and its related energy activities are nothing more than an arising, a temporary happening, that occurs in the body-mind as a result of the interplay of the 5 elements and 3 gunas. Consciousness as the mind-body identified individual has an experience, which it thinks is important, and thus builds up new experiences based on the belief that it has somehow progressed or changed into a better version of itself. This energy, of which, the individual believes it can manipulate, does give rise to temporary psycho-physical changes in the body-mind. Further, the ego-initiated effort of manipulating such energies in the body-mind strengthens the ego's belief in its own autonomy-- which is not helpful in bringing about its apparent end. 

Since the individual and the body-mind are ultimately an appearance in the nondual field of awareness, their import is the same as per the results attained from activities such as jogging, climbing a mountain, swimming underwater, fasting, and other such actions that the individual thinks it can perform to change its apparent reality-- all of which have zero effect on the nondual situation as it is appearing here and now-- which is actually perfect, not in need of change, and whole.

Some sages, such as Sri Nisargadatta, have said that the jnani has no interest at all in Kundalini, since the jnani is completely beyond and prior to such activity. Knowing this directly, where is the need for any particular experience? Others, such as Sri Ramana Maharshi, have commented that the activity of self-inquiry would actually achieve the same result as any 'kundalini' experience, with the difference that any result would happen of its own accord, without the involvement of the ego, and in a naturally unfolding (and smoother fashion). "My own experience" here, has verified both of these comments. It was reported by some that Gurdjieff equated the experiences of kundalini with his literary invention of the 'Kundabuffer' and its maleficent effects on people (due to wrong use).

In summary, if a teacher starts talking about kundalini, and kundalini awakenings, then one should run in the other direction.

ACIM Lesson 183 "I call upon God's Name and on my own." (mantra yoga)

"I call upon God's Name and on my own".

For those that have followed the Course Workbook up until this lesson, today's lesson will be a change in approach.


It can be done as both a form of mantra yoga (meditation on sound phrases), or also as a form of repeated contemplation on a pointer phrase.


The lesson isn't specific on which "Name of God" to use, and it has been assumed by most Course students that this choice is left up to the reader.


However, a few tips are given in the workbook text, such as:


"God's Name can not be heard without response, nor said without an echo in the mind that calls you to remember."


"Repeat His Name, and all the tiny, nameless things on earth slip into right perspective."


"Today you can achieve a state in which you will experience the gift of grace."




The above indicates that this lessons shouldn't become an exercise in self-pacification or sleep. Although some mantra schools do make use of mantra work as a means of recuperation and 'release from stress' (such as TM), in contrast, this lesson should be used to gain clarity, peace, and allow for some form of 'grace' to enter into the chaotic mind-state we normally encounter each day.


Some form of 'rememberance' of Self / God / awareness should be evident while practicing the repetition of one's chosen phrase today.


This could happen via the use of a pointer such as 'beingness' or 'I am' or "I", which rather than a meaningless sound type mantra, would be used to point back to awareness itself. On the other hand, a meaningless sound mantra could well be used to focus the mind, achieve some form of silent thoughtlessness, and thus open a 'gap' in the backdoor of the mind to allow Grace to enter.


Although this lesson would only last for a day or two before the Course returns to its preferred method of meditation/contemplation (being an open awareness style), students should really enjoy the use of mantra/phrase work as offered here.


I happen to love mantra work, which can be relaxing, refreshing- allowing for the serving up of so many hidden blessings and realizations that make its use worthwhile. Above all, the practice of mantra yoga shouldn't be forced or too energetically performed.. a sense of relaxed listening is preferable and more conductive to 'success' in this practice.


"Turn to the Name of God for your release, and it is given you. No prayer but this is necessary, for it holds them all within it. Words are insignificant, and all requests unneeded when God's Son calls on his Father's Name. His Father's Thoughts become his own." (Workbook, 183)

Self-attentiveness & self-inquiry in the Bhagavad Gita (6:25) - Sankhya Yoga.

Some translations for this key verse and advice from the Bhagavad Gita on the use of self-inquiry & self-attentiveness as a means to attain unity and liberation:

Bhagavad Gita -  Chapter 6, Verse 24, 25.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: |
मनसैवेन्द्रियग्रामं विनियम्य समन्तत: || 24||
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया |
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् || 25||

saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ
śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā
ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet

saṅkalpa—a resolve; prabhavān—born of; kāmān—desires; tyaktvā—having abandoned; sarvān—all; aśheṣhataḥ—completely; manasā—through the mind; eva—certainly; indriya-grāmam—the group of senses; viniyamya—restraining; samantataḥ—from all sides; śhanaiḥ—gradually; śhanaiḥ—gradually; uparamet—attain peace; buddhyā—by intellect; dhṛiti-gṛihītayā—achieved through determination of resolve that is in accordance with scriptures; ātma-sanstham—fixed in God / Self / Atman; manaḥ—mind; kṛitvā—having made; na—not; kiñchit—anything; api—even; chintayet—should think of

SYNONYMS

śanaiḥ—gradually; śanaiḥ—step by step; uparamet—hesitated; buddhyā—by intelligence; dhṛti-gṛhītayā—carrying the conviction; ātma-saṁstham—placed in Transcendence; manaḥ—mind; kṛtvā—doing so; na—nothing; kiñcit—anything else; api—even; cintayet—be thinking of.

Some English translations (verse 25):

(1 - Prabhupada)

Gradually, step by step, with full conviction, one should become situated in trance by means of intelligence, and thus the mind should be fixed on the Self alone and should think of nothing else.

(2 - Fuerstein)


Making the mind settled in the Self by holding the wisdom-faculty steadfast, he should not think of anything.


(3 - Muktananda)


Completely renouncing all desires arising from thoughts of the world, one should restrain the senses from all sides with the mind. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God alone, and will think of nothing else.


(4 - Sri Ramana Maharshi)


Fix the mind [your attention] in [or on] ātman [yourself]; do not think even the slightest of anything else at all.

The meaning of "yoga" throughout the Bhagavad Gita.

I had been reading the Bhagavad Gita of late (book form), and came across a quote online from a Facebook page that was from Chapter 5, Verse 6.. which translated this verse as "Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay."

For some reason this translation didn't sit well with me at all, and I checked a few other sources.. and sure enough, Sivananda and some others (Bessant) translate this verse in a completely different way-- and in a way that makes more sense- and relate it to the Chapter discussion on the yoga of action (Karma yoga) vs the yoga of renunciation of action (Sankhya / Jnana).. and Krsna ends up advising that the yoga of action (Karma yoga) is easier, or rather renunciation of action is difficult without yoga (ie training/discipline).. and prior to this verse, it is stressed by Krsna that actually both are equal and one.

Later in the day, I found this excellent explanation on the use of 'yoga' throughout the Bhagavad Gita.. and thus had to share it-

Q: What does the word “yoga” given in each chapter-name mean?

"The word 'Yoga' has various meanings . Yoga means nirodha or mastery . also means upaya , a means of achieving something . Dhyana is also called yoga . A connection ,sangati , meaning a subject matter , visaya , is also called yoga. All the 18 chapters of Gita has the word ' yoga' in its title therefore, the appropriate meaning here is sangati , the connection or the subject matter. Thus, the word yoga does not refer to the practice of yoga but to the subject matter."

TAROT revisited.

By some recent chain of events, I've been led to revisit the TAROT system.. ie. the 72 picture cards, which surfaced around the 15-16th Century in Europe.

Contrary to popular usage as a fortune-telling or divination device, TAROT can also be used for a wide range of purposes from contemplation and meditation to tantra and magic. It's along these lines- as a contemplative and self-transformation tool- that I've had a long-term interest with TAROT. This started for me personally more than a decade ago due to its relevance to systems in the Western Mystery Tradition (Hermeticism, Freemasonry, Qabalah, Alchemy etc.), which I had taken up after seeking some balance from a prior decade of completely Eastern outlook.

Returning to the TAROT however, my main current interest is along the lines of finding ways to integrate its use with that of other contemplative paths (especially those of direct awareness and self-inquiry). This might sound a little strange, though powerful results do seem evident from combining both these tools in a largely uncharted, yet workable way. On the other hand, success through using TAROT as a contemplative tool isn't so surprising, since the TAROT itself is like a mini-model for our every day reality-- virtually every scenario that could possibly play out in life (psychologically and karmically or event-wise) is displayed somewhere among the 72 cards. Further, the Trumps take into account most of the major human archetypes in existence. As Jung was interested in pointing out, these ever-present archetypes normally float under the conscious awareness of groups and individuals, yet all the while exerting silent influence. Hence any contemplative practice using the set of TAROT images and themes would likely make for an excellent controlled training ground for later transference into the "real" world of our normal (and largely unconscious and robotic) daily living environment.

The concept of a "lab" or training ground isn't a new thing in contemplative practice, which, since inception, has advocated fixed times for silent, isolated meditation, yogas, and/or contemplation, away from the usual circumstances one finds oneself enmeshed in life. Although there are certain 'teachers' around these days that dismiss the idea of fixed meditation sessions, or even the need for controlled contemplation (- I won't bother to go into the flawed rationale here), most aspirants and hands-on practitioners, do appreciate the need for a controlled environment, where 'experiments' in consciousness can be carried out calmly, precisely and without interruption. Importantly, such experiments and trainings, when repeated, can then later be transferred easily into ordinary daily activities.

Likewise, the TAROT, through it's all-encompassing scheme of Major/Minor cards, and its portability and ease of use, also offers such a controlled "lab" for experiments in consciousness and beyond. For those unfamiliar with the TAROT, I would recommend starting with the standard Rider-Waite deck, due to it being the most common deck in existence, and also due to its relative simplicity in layout, and the ease in which impressions are conveyed.


(Minor Arcana of the Rider-Waite deck, first published in 1910.)

Watch your thoughts, literally.

Most of us have heard the admonition, "Watch your thoughts". It's almost like Yoga101 or Meditation101. Such a simple practice, surely just for beginners and those starting on the path of single pointedness or concentration, right?

Any of these practices (sadhana) taken to the extreme, have the capacity to take an apparent individual "all the way". The reason why spiritual aspirants make little progress is chiefly because they drop one practice in favour of another, or don't stick with a simple practice until.. and beyond until.

Watching or observing thoughts not only introduces the watcher to the realisation that there is a subject/object set-up happening with thoughts (and the subject is totally identified with thought or feeling-thought), but also that ultimately the watcher itself (you and me) is yet another thought!

Nothing can be said ultimately about any practice, since the aim of a practice is to take one beyond the mind, and thus beyond intellectual description and understanding.

One key is enough. Keep going until the (imaginary) door we are trying to unlock opens of its own accord.

Here is an excellent tip from Krishnamurti on the topic:

"Watch what is happening inside you, do not think, but just watch, do not move your eye-balls, just keep them very, very quiet, because there is nothing to see now, you have seen all the things around you, now you are seeing what is happening inside your mind, and to see what is happening inside your mind, you have to be very quiet inside. And when you do this, do you know what happens to you? You become very sensitive, you become very alert to things outside and inside. Then you find out that the outside is the inside, then you find out that the observer is the observed."

- Pg 36, K on education.

A few "first steps" for someone new to spiritual awakening.

I found this article on a website by Tom Stine. These eight tips are probably worth more than a whole bookstore filled with metaphysical and spiritual books. Since they are so common sense and clear, I've reposted here.

Just basic common sense tips. These tips also highlight where 90% of spiritual aspirants get lost, or fool themselves into believing they are doing work when in fact nothing is being done besides "armchair spirituality", conditioned thinking and talking.

Enjoy (and thanks to Tom Stine for writing these).


Tom Stine: 8 “First Steps” for Someone New (or Old) to Spiritual Awakening

* Start sitting. As I often say, you probably can’t sit too much. I’m far less interested in what you do while sitting, more interested in that you spend time sitting often. However, I think it safe to say that fantasizing and planning your day are not the best uses of your time. Rather, spend time doing absolutely nothing. You are not trying to still your mind, you are not trying to focus on breathing or a thousand other meditation techniques. You are just sitting still, maybe noticing what is here, what is now, what is your current experience. There are no mental tricks or games or practices. Just sitting and being. That’s really enough. Maybe try doing some sitting, allowing everything to simply be, for 15 minutes every day.

* A little bit each day, put your attention on awareness. (Many ways for doing this)

* Find a teacher or two or three, and pay attention to their teachings. Don’t try to precisely comprehend it all, but instead allow the teachings to “soak in.” You don’t need to become a follower of these teachers, take them as your “gurus” or send them all your money. But having someone (or several someones) to guide you along the way can be very, very helpful.

* Read a wide variety of spiritual books. These books can be very helpful. Don’t try to find “the answers” in those books. Rather, allow them to move you and guide you, not satisfy your minds desire to figure out everything.

* Make-up your own damn mind about what’s what in the spiritual world. Don’t believe a single word any teacher says, any books says, nothing(!), unless it really resonates with you. You don’t need to be an out and out skeptic. But don’t take anyone’s word for it. So what if Swami Salami says that enlightenment is the greatest thing since sliced bread. Is it? Do you know that? How about sitting with it and seeing what arises in you?

* Attend a few satsangs. Satsang means “talk or gathering about truth,” and attending, - watching or listening to one can be extremely helpful. If you don’t live near a teacher with whom you resonate, then watch satsang online (and no, that isn’t just a plug for online live satsang with yours truly). There are a number of teachers doing satsang and posting videos online. YouTube has more videos on spiritual awakening than you could ever hope to watch. For those of you who live in Hooterville like I do, the Internet is a veritable godsend.

* Recognize one very important truth about spiritual awakening and spirituality in general: most of what passes for spirituality is not going to help you in the slightest. I know that sounds extremely critical, but I don’t intend it to be. The issue at hand is really simple: what is going to help you the most on your journey? That’s all the matters. And the crazy part is that there is no “one-size-fits-all” path or approach that works for everyone. In a very real sense, you have to discover the unique path that is for you and you alone. And so the obvious realization: most of what’s out there just isn’t going to work. That’s why I keep encouraging you to…

* Sit some more. Really. I know I am making a big deal about sitting, both in this article, during satsang, and in the Shortcuts, but it really can’t be over-emphasized. It is a rare person who sits too much. If you will notice, most of the teachers and gurus out there, as well as most historical “enlightened” folks, did a lot of sitting. It’s about seeing how the mind/ego ticks. Most people won’t see through it without some time getting familiar with it. Sitting is the best way to do that. Remember, how is less important than actually doing it.

(Original article here: http://tomstine.com/8-first-steps-for-someone-new-or-old-to-spiritual-awakening-a-beginners-guide-part-1/)


As I understand from his website, Tom seems to have finished posting new material on his website, and has gone offline since then for various reasons. However, there is still some very worthwhile material on the site which I would highly recommend for reading.

DP.