112 métodos de meditación

8/22/2019 112 mtodos de meditacin

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1000Arepas

112 Meditaciones

112 ways to open the invisible door of consciousness.

Transcribed by Paul Reps.From Zen Flesh, Zen Bones

Madrid2012


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Transcribed by Paul Reps.

From Zen Flesh, Zen Bones

The work that is following is an excerpt from a larger work, thebook "Zen Flesh Zen Bones: A Collection Of Zen And Pre-ZenWritings". These Centering Practices are posted with theexpress permission of Tuttle Publishing, a member of thePeriplus Publishing Group, www.peripluspublishinggroup.com.We thank them for their kindness.

Some notes and suggestions about these practices and the bookZen Flesh Zen Bones.

We have provided here the translation of 112 Centering Practices. Toread about them is one thing. To actually work them is another. Wevery strongly suggest that you do not try to work with any practicehere at the computer. Rather, please find an appropriate place and

time other than in front of a monitor. While nothing is stopping youfrom printing these out, and this can be useful, we also stronglysuggest that you consider purchasing the book Zen Flesh ZenBones in which they are found.Some of the reasons for this are: 1. it will be a very handy way tocarry the practices; 2. they really are part of a larger work and maybe more useful in that context; 3. the writings and works containedwithin Zen Flesh Zen Bones are very good and can be extremelybeneficial; and 4. by purchasing the book, it will support the

publisher. They are providing a valuable service in addition to acommodity, by offering this book. For all these reasons, we suggestyou visit their web site and order the book. It is very reasonblypriced. Here is a link to the book, followed by one to their catalog.Periodically through these practices we will provide the links as areminder.


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Here is more information about Zen Flesh Zen Bones: ACollection Of Zen And Pre-Zen Writings.

When Zen Flesh, Zen Bones was published in 1957 it became aninstant sensation with an entire generation of readers who were justbeginning to experiment with Zen. Over the years it has inspiredleading American Zen teachers, students, and practitioners. Itspopularity is as strong today as ever.

Zen Flesh, Zen Bones is a book that offers a collection of accessible,primary Zen sources so that readers can struggle over the meaning ofZen for themselves. It includes 101 Zen Stories, a collection of talesthat recount actual experiences of Chinese and Japanese Zen

teachers over a period of more than five centuries; The Gateless Gate,the famous thirteenth century collection of Zen koans; Ten Bulls, atwelfth century commentary on the stages of awareness leading toenlightenment; and Centering, a 4,000 year-old teaching from Indiathat some consider to be the roots of Zen.

Paul Reps, the compiler, was an American who lived in manycountries, including India, Norway, and Japan, and studied many ofman's efforts to find and realize his true spiritual stature. He was theauthor of several books of poems and prose. He once said that he felt"the equal of each grass blade and pebble and believe that it ispossible to be happy though human and grown up."

Nyogen Senzaki, a Buddhist scholar of international character towhom Reps acknowledged a deep debt of gratitude, was born inJapan. Early in life he became a "homeless monk," wandering theland and studying from Buddhist monastery to monastery. Hiswanderings eventually took him to America, where for over 50 yearshe lived in California, with no connection with any sect,

denomination, or cathedral, radiating the free and creative spirit ofZen upon all who cared to share his study, meditation, wisdom, andloving kindness.


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Centering Practices:


Zen is nothing new, neither is it anything old. Long before Buddhawas born the search was on in India, as the present work shows.

Long after man has forgotten such words as Zen and Buddha,satori and koan, China and Japan and America - still the searchwill go on, still Zen will be seen even in flower, and grass-blade,before the sun.

The following is adapted from the preface to the first version inEnglish of this ancient work.

Wandering in the ineffable beauty of Kashmir, above Srinagar Icome upon the hermitage of Lakshmanjoo.

It overlooks green rice fields, the garden, of Shalimar and NishatBagh, lakes fringed with lotus. Water streams down from amountaintop.

Here Lakshmanjoo - tall, full bodied, shining - welcomes me. He

shares with me this ancient teaching from the Vigyan Bhairava andSochanda Tantra, both written about four thousand years ago, andfrom Malini Vijaya Tantra, probably another thousand years olderyet. It is an ancient teaching, copied and recopied countless times,and from it Lakshmanjoo has made the beginning of an Englishversion. I transcribe it eleven more times to get it into the form givenhere.

Shiva first chanted it to his consort Devi in a language of love wehave yet to learn. It is about the Immanent experience. It presents

112 ways to open the invisible door of consciousness. I seeLakshmanjoo gives his life to its practicing.

Some of the ways may appear redundant, yet each differs from anyother. Some may seem simple, yet any one requires constantdedication even to test it.


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Machines, ledgers, dancers, athletes balance. Just as centering orbalance augments various skills, so it may awareness. As anexperiment, try standing equally on both feet; then imagine you areshifting your balance slightly from foot to foot: just as balancecenters, do you.

If we are conscious in part, this implies more inclusiveconsciousness. Have you a hand? Yes. That you know withoutdoubt. But until asked the question were you cognizant of the handapart?

Surely men as inspiritors, known and unknown to the world, haveshared a common uncommon discovery. The Tao of Lao-tse,Nirvana of Buddha, Jehovah of Moses, the Father of Jesus, the

Allah of Mohammed all point to the experience.

No-thing-ness, spirit - once touched, the whole life clears.

DEVI SAYS:

O Shiva, what is your reality? What is this wonder-filleduniverse? What constitutes seed? Who centers the universalwheel? What is tbis life beyond form pervading forms? How may weenter it fully, above space and time, names and descriptions? Let mydoubts be cleared!

SHIVA REPLIES

[Devi, though already enlightened, has asked the foregoing questionsso others through the universe might receive Shivas instructions.Now follow Shivas reply, giving the 112 ways.]


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1. Radiant one, this experience may dawn between two breaths. Afterbreath comes in (down) and just before turning up (out) thebeneficence.

2. As breath turns from down to up, and again as breath curves fromup to downthrough both these turns, realize.

3. Or, whenever inbreath and outbreath fuse, at this instant touch theenergyless energy-filled center.

4. Or, when breath is all out (up) and stopped of itself, or all in(down) and stoppedin such universal pause, one's small selfvanishes. This is difficult only for the impure.

5. Consider your essence as light rays rising from center to center upthe vertebrae, and so rises livingness in you.

6. Or in the spaces between, feel this as lightning.

7. Devi, imagine the Sanskrit letters in these honey-filled foci ofawareness, first as letters, then more subtly as sounds, then as mostsubtle feeling. Then, leaving them aside, befree.

8. Attention between eyebrows, let mind be before thought. Let formfill with breath-essence to the top of the head, and there shower aslight.

9. Or, imagine the five-colored circles of the peacock tail to be yourfive senses in illimitable space. Now let their beauty melt within.Similarly, at any point in space or on a wall until the pointdissolves. Then your wish for another comes true.

10. Eyes closed, see your inner being in detail. Thus see your true

nature.

11. Place your whole attention in the nerve, delicate as the lotusthread, in the center of your spinal column. In such be transformed.

12. Closing the seven openings of the head with your hands, a spacebetween your eyes becomes all-inclusive.


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13. Touching eyeballs as a feather, lightness between them opensinto heartand there permeates the cosmos.

14. Bathe in the center of sound, as in the continuous sound of awaterfall. Or, by putting fingers in ears, hear the sound of sounds.

15. Intone a sound, as a-u-m, slowly. As sound enters soundfulness,so do you.

16. In the beginning and gradual refinement of the sound of anyletter, awake.

17. While listening to stringed instruments, hear their compositecentral sound; thus omnipresence.

18. Intone a sound audibly, then less and less audibly as feelingdeepens into this silent harmony.

19. Imagine spirit simultaneously within and around you until theentire universe spiritualizes.

20. Kind Devi, enter ethericpresence pervading far above and belowyour form.

21. Put mindstuff in such inexpressible fineness above, below, and inyour heart.

22. Consider any area of your present form as limitlessly spacious.

23. Feel your substance, bones, flesh, blood, saturated with cosmicessence.

24. Suppose your passive form to be an empty room with walls ofskin - empty.

25. Blessed one, as senses are absorbed in heart, reach the center ofthe lotus.

26. Unminding mind, keep in the middle - until.


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27. When in worldly activity, keep attentive between the two breaths,and so practicing, in a few days be born anew. [Lakshmanjoo saysthis is his favorite.]

28. Focus on fire rising through your form from the toes up until thebody burns to ashes but not you.

29. Meditate on the make-believe world as burning to ashes, andbecome being above human.

30. Feel the fine qualities of creativity permeating your breasts andassuming delicate configurations.

31. With intangible breath in center of forehead, as this reaches heart

at the moment of sleep, have direction over dreams and over deathitself.

32. As, subjectively, letters flow into words and words into sentences,and as, objectively, circles flow into worlds and worlds intoprinciples, find at last these converging in our being.

33. Gracious one, play the universe is an empty shell wherein yourmind frolics infinitely.

34. Look upon a bowl without seeing the sides or the material. In afew moments become aware.

35. Abide in some place endlessly spacious, clear of trees, hills,habitations. Thence comes the end of mind pressures.

36. Sweet-hearted one, meditate on knowing and not knowing,existing and not existing. Then leave both aside that you may be.

37. Look lovingly on some object Do not go on to another object.Here, in the middle of this object the blessing.

38. Feel cosmos as translucent ever-living presence.

39. With utmost devotion, center on the two junctions of breath andknow the knower.


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40. Consider the plenum to be your own body of bliss.

41. While being caressed, sweet princess, enter the caressing aseverlasting life.

42. Stop the doors of senses when feeling the creeping of an ant.Then.

43. At the start of sexual union, keep attention on the fire in thebeginning, and, so continuing, avoid the embers in the end.

44. When in such embrace your senses are shaken as leaves, enterthis shaking.

45. Even remembering union, without the embrace, thetransformation.

46. On joyously seeing a long-absent friend,permeate this joy.

47. When eating or drinking, become the taste of the food or drink,and be filled.

48. 0 lotus-eyed one, sweet of touch, when singing, seeing, tasting, beaware you are and discover the ever-living.

49. Wherever satisfaction is found, in whatever act, actualize this.

50. At the point of sleep when sleep has not yet come and externalwakefulness vanishes, at this point being is revealed. [Lakshmanjoosays this is another of his favorites.]

51. In summer when you see the entire sky endlessly clear, enter

such clarity.

52. Lie down as dead. Enraged in wrath, stay so. Or stare withoutmoving an eyelash. Or suck something and become the sucking.

53. Without support for feet or hands, sit only on buttocks. Suddenly,the centering.


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54. In an easy position, gradually pervade an area between thearmpits into great peace.

55. See as if for the first time a beauteous person or an ordinaryobject.

56. With mouth slightly open, keep mind in the middle of tongue. Or,as breath comes silently in, feel the sound HH.

57. When on a bed or a seat, let yorself become weightless, beyondmind.

58. In a moving vehicle, by rhythmically swaying, experience. Or ina still vehicle, by letting yourself swing in slowing invisible circles.

59. Simply by looking into the blue sky beyond clouds, the serenity.

60. Shakti, see all space as if already absorbed in your own head inthe brilliance.

61. Waking, sleeping, dreaming, know you as light.

62. In rain during a black night, enter that blackness as the form offorms.

63. When a moonless raining night is not present, close eyes and findblackness before you. Opening eyes, see blackness. So faultsdisappear forever.

64. Just as you have the impulse to do something, stop.

65. Center on the sound a-u-m without any a or m

66. Silently intone a word ending in AH. Then in the HH effortlessly,the spontaneity.

67. Feel yourself aspervading all directions, far, near.


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68. Pierce some part of your nectar-filled form with a pin, and gentlyenter the piercing.

69. Feel: My thought, I-ness, internal organsme.

70. Illusions deceive. Colors circumscribe. Even divisibles areindivisible.

71. When some desire comes, consider it. Then, suddenly, quit it.

72. Before desire and before knowing, how can I say I am?Consider. Dissolve in the beauty.

73. With your entire consciousness in the very start of desire, of

knowing, know.

74. 0 Shakti, each particular perception is limited, disappearing inomnipotence.

75. In truth forms are inseparate. Inseparate are omnipresent beingand your own form. Realize each as made of this consciousness.

76. In moods of extreme desire, be undisturbed.

77. This so-called universe appears as a juggling, a picture show. Tobe happy look upon it so.

78. 0 Beloved, put attention neither on pleasure or pain but betweenthese.

79. Toss attachment for body aside, realizingI am everywhere. Onewho is everywhere is joyous.

80. Objects and desires exist in me as in others. So accepting, letthem be translated.

81. The appreciation of objects and subjects is the same for anenlightened as for an unenlightened person. The former has onegreatness: he remains in the subjective mood, not lost in things.


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82. Feel the consciousness of each person as your ownconsciousness. So, leaving aside concern for self, become eachbeing.

83. Thinking no thing, will limited-selfunlimit.

84.Believe omniscient, omnipotent, pervading.

85. As waves come with water and flames with fire, so the universalwaves with us.

86. Roam about until exhausted and then, dropping to the ground, inthis dropping be whole.

87. Suppose you are gradually being deprived of strength or ofknowledge. At the instant of deprivation, transcend.

88. Listen while the ultimate mystical teaching is imparted: Eyes still,without winking, at once become absolutely free.

89. Stopping ears by pressing and rectum by contracting, enter thesound of sound.

90. At the edge of a deep well look steadily into its depths until the wondrousness.

91. Wherever your mind is wandering, internally or externally at thisvery place, this.

92. When vividly aware through some particular sense, keep in theawareness.

93. At the start of sneezing, during fright, in anxiety, above a chasm,

flying in battle, in extreme curiosity, at the beginning of hunger, atthe end of hunger, be uninterruptedly aware.

94. Let attention be at a place where you are seeing some pasthappening, and even your form, having lost its present characteristics,is transformed.


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95. Look upon some object, then slowly withdraw your sight from it,then slowly withdraw your thought from it. Then.

96. Devotionfrees.

97. Feel an object before you. Feel the absence of all other objectsbut this one. Then, leaving aside the object-feeling and the absence-feeling, realize.

98. The purity of other teachings is as impurity to us. In reality knownothing as pure or impure.

99. This consciousness exists as each being, and nothing else exists.

100. Be the unsame same to friend as to stranger, in honor anddishonor.

101. When a mood against someone or for someone arises, do notplace it on the person in question, but remain centered.

102. Suppose you contemplate something beyond perception,beyond grasping, beyond not being,you.

103. Enter space, supportless, eternal, still.

104. Wherever your attention alights, at this very point, experience.

105. Enter the sound of your name and, through this sound, allsounds.

106. I am existing. This is mine. This is this. 0 Beloved, even in suchknow illimitably.

107. This consciousness is the spirit of guidance of each one. Be thisone.

108. Here is a sphere of change, change, change. Through changeconsume change.


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109. As a hen mothers her chicks, mother particular knowings,particular doings, in reality.

110. Since, in truth, bondage and freedom are relative, these wordsare only for those terrified with the universe. This universe is areflection of minds. As you see many suns in waterfrom one sun, sosee bondage and liberation.

111. Each thing is perceived through knowing. The self shines inspace through knowing. Perceive one being as knower and known.

112. Beloved, at this moment let mind, knowing, breath, form, beincluded.

*This material is from Zen Flesh, Zen Bones: A collection of Zen and Pre-Zen writings. It is compiled byPaul Reps and transcribed by Nyogen Senzaki and Paul Reps. It is from an Anchor Books edition which

was published by arrangement with the Charles E. Tuttle Company of Rutland, Vermont and Tokyo, Japan.

ISBH: 0-385-08130-8.

The previous work is an excerpt from a larger work, the book"Zen Flesh Zen Bones: A Collection Of Zen And Pre-Zen

Writings". These Centering Practices are posted with the

express permission of Tuttle Publishing, a member of thePeriplus Publishing Group,www.peripluspublishinggroup.com.

We thank them for their kindness.


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Vairgya /Vairagya) is a Sanskrit term used in Hindu philosophy that

roughly translates as dispassion, detachment, or renunciation, in particular

renunciation from the pains and pleasures in the material world (Maya).

The Hindu philosophers who advocated vairgya told their followers that itis a means to achieve moksha.Vairgya is an abstract noun derived from the word virga(joining vi

meaning "without" + rgameaning "passion, feeling, emotion, interest").

This gives vairgya a general meaning of ascetic disinterest in things that

would cause attachment in most people. It is a "dis-passionate" stance on

life. An ascetic who has subdued all passions and desires is called a

vairgika.

l. Observa la pausa entre dos

respiraciones

2. Observa el punto de cambio entre

dos respiraciones3. Observa el punto de fusin de dos

respiraciones

4. S consciente cuando la respiracin

se detiene

5. Centra tu atencin en el tercer ojo

6. Cntrate en la pausa durante tus

actividades cotidianas


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7. Una tcnica para ser consciente en

sueos

8. Observa el punto de cambio condevocin

9a. Tmbate como un muerto

9b. Mira sin mover una pestaa

9c. Chupa algo y vulvete la

chupadura10. Vulvete la caricia

11. Cierra tus sentidos, vulvete como

una piedra

12. Permtete volverte ingrvido

13. Concntrate totalmente en un

objeto

14. Pon tu consciencia en tu columna

vertebral

15. Cierra todos los orificios de lacabeza

16. Absorbe los sentidos en el corazn

17. No elijas, permanece en el medio


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18. Mira amorosamente un objeto

19. Sintate slo sobre las nalgas.

20. Cmo meditar en un vehculo enmovimiento.

21. Concntrate en un dolor de tu

cuerpo

22. Mira tu pasado, des-identificado

23. Siente un objeto y convirtete enl.

24. Observa tus estados de nimo

25. Para!

26. Confronta cualquier deseo.

27. Agtate y caete al suelo.

28. Imagina que ests perdiendo toda

tu energa.

29. Siente devocin.

30. Cierra los ojos y para sumovimiento.

31. Mira un objeto como untado.

32. Mira un objeto como si fuera por


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primera vez.

33. Mira el cielo ilimitado.

34. Un mtodo secreto.35. Mira a lo hondo de un pozo

profundo.

36. Retrate completamente.

37. Ms all de las palabras y los

sonidos.38. Sintete a ti mismo en el centro de

los sonidos .

39. Entona un sonido y vulvete ese

sonido.

40. Escucha un sonido mortecino.

41. Escucha un instrumento de

cuerda.

42. Usa el sonido como pasaje hacia

el sentimiento.43. Enfoca tu mente en la lengua.

44. Un mtodo para los que tienen el

odo sensible.


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45. Entona una palabra que termine en

AH.

46. Cerrar los odos y contraer elrecto.

47. Usa tu nombre como un mantra.

48. En el acto sexual, no busques el

desahogo.

49. Temblar en el sexo.50. Haz el amor sin pareja.

51. Cuando surja la alegra, vulvete

alegra.

52. Come y bebe conscientemente

53. Recordarse a uno mismo

54. Siente la satisfaccin.

55. Se consciente del lapso entre estar

despierto y dormido

56. Considera el mundo una ilusin57. Que los deseos no te alteren

58. Ve el mundo como un teatro

59. Permanece en el medio entre dos


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polaridades

60.Aceptacin

61.Experimenta la existencia como unondear

62. Usa la mente como la puerta a la

meditacin

63. S consciente de quin est

sintiendo64. Al principio de una sensacin

fuerte, se consciente

65. No juzgues

66. S consciente de lo que nunca

cambia en ti

67. Recuerda que todo cambia

68. No tengas esperanza

69. Ve ms all de la atadura y la

libertad70. Visualiza rayos de luz subiendo

por tu columna vertebral

71.Visualiza una chispa de luz


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saltando de un chakra al iguiente

72. Siente la presencia de la existencia

eterna73. Vulvete la claridad del cielo sin

nubes

74. Siente todo el universo en tu

cabeza

75. Recurdate a ti mismo como luz76. Disulvete en la oscuridad

77. Sacando la oscuridad interna

78. Desarrolla la atencin pura

79. Concntrate en el fuego

80. Imagina el mundo entero ardiendo

81. Todo confluye en tu ser

82. Si ente, no pienses

83. Lleva tu enfoque a los intervalos

84. Disciate de tu cuerpo85. Piensa en nada

86. Imagina lo inimaginable

87. Siente Yo existo.


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88. Conoce al que conoce y lo

conocido.

89. Inclyelo todo en tu ser.90. Tcate los ojos ligeramente

91. Siente tu cuerpo etrico

92. S consciente de los momentos de

no-pensamiento.

93. Considera ilimitado el cuerpo94. Sintete saturado

95. Concntrate en los pechos o en la

raz del pene.

96. Mira el espacio ilimitado

97. Llena el espacio infinito con tu

cuerpo de dicha

98. Siente la paz en tu corazn.

99. Expndete en todas las

direcciones100. Permanece desapegado.

101. Cree que eres Omnipotente.

102. Imagina el espritu dentro y fuera


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103. No luches con el deseo

104. Los lmites de la percepcin

105. Cae en la cuenta de la unidad dela existencia

106. Vulvete cada ser

107. Sabe que slo existe la

consciencia

108. Vulvete tu propio gua interno.109. Siente que tu cuerpo est vaco.

110. Juega en la actividad

111. Ms all de saber y no saber

112. Entra en el espacio interno.

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112 métodos de meditación