a Copyright 1983 Raineesh Foundation lnternational !

Published by Ma Anand SheelaRaj neesh Fou nd at i on I nte rn ati onalRajneeshpuram, Oregon 97741 U.S.A.

First Edition Decembet 1980,5,000 copiesFirst American Printing November 1981, 10,000 copiesSecond Edition January 1983, 50,000 copies

All righls reserved No part ol lhis book may bereproduced or lransmitted in any form or by anymeans electronic or mechanical, including photo-copyrng. recording. or by any inlormalion slorageand relrieval system. withoul permission inwriting trom the publisher.

Trademarks registered

Pr inted in U.S.A.

rsBN 0-88050-697-0

Library of Congress Catalog Card Number8 2 - 0 6 3 1 1 7

Published byRaineesh Foundation International

Rajneeshpuram, Oregon 97741 U.S.A.

CONTENTS

THE GREATEST JOY IN LIFE 1

DAWNe-gnler. movement and catharsis

MORNING:e'ebration. work and play

AFTERNOONs y1,nq lsoking and listening

EVENINGshake, dance and sing

NIGHTfanlasy, prayer and love

1 5

45

93

1 3 1

159

THE ONLY WAY 21s

BOOKLISTS(English and Foreign)by Bhagwan and on Bhagwan

RAJNEESH MEDITATION CENTERS

INTRODUCTION

This Orange Book is a collection of meditationtechniques that Bhagwan Shree Rajneesh has givenover lhe years, together with excerpts and quotationsfrom the books of his morning discourses and eveningdarshans.

Some of the techniques - Vipassana, Nadabrahma,Whirl ing - have been familiar to meditators of manytraditions for centuries; others - Dynamic, Kundalini,Gourishankar -reflect both the wisdom of thesetraditions and the findings of contemporarypsychology; they are Bhagwan's unique prescriptionfor lhe needs of modern man. Together, they add upto a rare opportunity for us to exhaust all our efforts toreach the here-and-now and find ourselves.

In thagwan's vision, as in the vision of all theBuddhas throughout the ages, it is only when all ourefforts have come to an end and all these technioueshave become useless that we really becomemeditators anC can see that taraway "here-and-now"is s i rnply here. now

Unt i l then lo in the dance! Laugh and s ing, run, jumpand scream sit and stare, l ive, love and pray fromdawn to darkness with these beautiful meditations.And dcn t lel your daily routine be an excuse for notlumping in and exper iment ing. The arrangement in tosections follows the times suggested by Bhagwan; butthese sections are only suggestions, not rigidcategories. lt is infinitely better to do the DynamicMeditation in the evening than not at all. And if workpermits you can sing and dance all day long!

Think of meditation as an adventure and this OrangeBook as your guide.

PREFACE

i -a : . . ,an Shree Rajneesh has probably created more' : :^^ ques for awakening people to thei r inner nature' -3- ary other Master . This book of medi tat ion' . : - . rques is an impor lant , but smal l , par t of the: : . ces he uses. Bhagwan has an extraord inarv. ̂ ac< for turn ing ord inary, everyday contexts _ l iv ing,.,, 1'< 'rg, relating to others - into situations where we:a^ become more aware.- - : :echniques can only take us so far . Whatever- : :^ods Masters have used, i t is the l iv ing presence: ' : -e Master , h is ins ight , h is percept iveness, which-a(es the method work. The Master sees when a-e:^cd is r ight for the person, the t ime, the s i tuat ion.. ' ,^eq lhe Master is dead or when others t rv to imi tate:^e l ' , , las ler 's methods, the methods become hol low' : - a l s . emba lmed co rpses w i th on l y a semb lance o f'e .

And i t is not only that the Master sees when asar t icu lar method is su i table. l t is much more. There rsan a lchemy that takes p lace when we meet anenlightened Master; an intuit ive recognition is born rnus that. yes, this man represents our own ultimatepossibil i ty, that what he is we can be. So the Masreracts as a catalyst to awaken in us a trust in ourserves,in our own f lower ing. That t rust is enough to s tar t uson the path.

ln fact, there is not just one path, though thedest inat ion is the same. Each of us is unique, and foreach of us there is a different method for goingInwardS.Bhagwan's great contribution is that he can work witha total understanding of the complexity of twentieth_century man. He has given us a perspective from

which we can see and choose from a multiplicity ofmethods. He has no dogmatic framework into whicheverything must fit. Whatever works, whateverIncreases our awareness, is used - whether it beancient yogic exercises or the latest therapy fromCalifornia or his own unique methods.In Rajneeshpuram, Oregon, where Bhagwan nowlives, the Rajneesh Institute for Therapy and theRajneesh lnstitute for Meditation and Inner GroMhhave been set up to make available to as manypeople as possible Bhagwan's deep insights intohuman psychology. The Institutes offer a wide rangeof workshops and courses that are based on theradical understanding behind his teachings.

Bhagwan said:"This whole l ife is a challenge to growth. That is truereligion and true psychology too - because a truereligion cannot be other than a true psychology. I callthat psychology 1he psychology of the Buddhas.' l tgives you a great challenge to be more than you are.It gives you a divine discontent. lt makes you aflamewith a desire to go higher and higher -not higherthan others, but higher than yourself."

Anyone wishing to know more about the work of theInstrtutes should write to:Rajneesh Institute for Therapy, Jesus Grove,Rajneeshpuram, Oregon 977 41

Whatis medimdon?

fVIEDITATION is a state of no-mind.Meditation is a state of pure consciousness with noconrenr. Gdinarily, your consciousness is too full ofrubbish, jusr like a mirror covered with dust. The mindis a constanr trattic: rhoughts are moving, desires aremovlng, memories are moving, ambitions are moving _it is a consrant rrafficl Day in, day out. Even when vouare asleep rhe mind is firnctioning, it is dreaming. it isstill rhinking; it is still in worries and anxieties. It ispreparing for the next day; an underground preparationis going on.

This is the state of no meditation. Just theopposite is meditation. l7hen there is no traffic andthinking has ceased, no thoughts move, no desire stirs.

. you are utterly silent - that silence is meditation. And

\I?rar is medintionl

1r r:l:r rhing is to know whatrj::arttrn is.E.rnrhrng else follows.I cannot sav to you that you should do

nJrration, I can only explain to yourhat it is. If you understand me, yourrll be in meditation; there is no shouldrr rr. If vou don't understand me, your-rll not be in meditation.

a drat silence rmth is knoun, and never otheru'ise.\lcdiration is a state of no-mind.

And 1'ou cannot find meditation through the:und, because mind will perpetuate itself. You can findrredimtion only by putting the mind aside, by beingcml, indifferent, unidentified with the mind; by seeingthe mind pass, but not getting identified with it, notthinking that I am it.

Meditation is the awareness that I am not themind. When the awareness goes deeper and deeper inyou, slowly slowly, a Gw moments arrive - momentsof silence, moments of pure space, moments oftransparency, moments when nothing stirs in you andeverything is still. In those still moments you will knowwho you are, and you will know the mystery of thisexistence.

The ()range Book iI

A day comes, a day of great blessings, whenmeditation becomes your natural state.

Mind is something unnatural; it never becomesyour natural state. But meditation is a natural state _which we have lost. It is a paradise lost, but the paradisecan be regained. look into the child's eyes, look and youwill see tremendous silence, innocence. iach childcomes with a meditative state, but he has to be initiatedinto the ways of the society _ he has to be taught howto think, how to calculate, how to reason, how to argue;l" Fr ro be taught words, language, concepts. And,slowly slowly, he loses contact with his own innocence.He becomes contaminated, polluted by the society. Hebecomes an efficient mechanism; he ir'rro*t.. a man.

All that is needed is to regain that space oncemore. You have known it before, so when ftr the firsttime you know meditation, you will be surprised _

fecause a.crgat feeling will arise in you

", iifo., t"u.

Known it b€fore. And that feeling is true: you haveknoun it before. you have fo.got-t".r. The diamond islost in piles of rubbish. But if you ."., u.r.orr.r l;, ;;will flnd the diamond again _ it is vours.

It cannor really be lost: it can only be forgotten.We are bom as meditators, then we 1."* th. ways of themind. But our real nature remains hidden somewheredeep down like an undercurrent. Any day, a littledigging, and you will find the source still'flowing, rhesource of fresh waters. And the greatest joy in life is tofind it.

\ledttanon ls not concentranon

EDITATION is not concentration. In-.'ncentration there is a self concentrating and there is:n .rbject being concentrated upon. There is duality. Inmeditation there is nobody inside and nothing outside.It is not concentration. There is no division between thern and the out. The in goes on flowing into the out, theout goes on flowing into the in. The demarcation, theboundary, the border, no longer exists. The in is out,the out is in; it is a non-dual consciousness.

Concentration is a dual consciousness: that'swhy concentration creates tiredness; that's why whenyou concentrate you feel exhausted. And you cannotconcentrate for twenty-four hours, you will have to takeholidays to rest. Concentration can never become your

\leJrrarrrrn is not concenttation

nature. Meditation does not tire, meditation does notexhaust you. Meditation can become a twenty,four hourthing - day i.n, day out, year in, year our. Ir canbecome etemiry. It is relaxation itself.

Concentration is an act, a willed act. Meditationis a state of no will, a state of inaction. It is relaxation.One has simply dropped inro one's own being, and tha.rbeing is the same as the being of All. In conlentrationthe mind functions out of a conclusion: you are doingsomething. Concentration comes out of the past. Inmediration there is no conclusion behind it. ytu are nordoing anyrhing in particular, you are simply being. It hasno past to it, it is uncontaminated by the past. It has nofirture to it, it is pure of all filture. It is what Lao Tzu hascalled wei-wu-r.uei, action through inacrion. It is whatZen masters have been saying: Sitting silently doingnothing, the spring comes and th. goss g.o*, by iar.lf.Remember, 'by itself - norhing is being done. you arenot pulling the gass upwards; the sprinjcomes and thegrass gro\r's by irself. That state _ when you allow life togo on its own $'ay, when you don,t want to direct it,when you don't want to give any control to it, when vou1e

n:r manipulating, when you are not enforcing anydiscipline on it - that state of pure undisciplinedspontaneiry, is what meditation is.

Meditation is in the present, pure present.Meditation is immediacy. you cannot meditate, you canbe in meditation. You cannot be in concentration, butyou can concentrate. Concentration is human,meditation is divine.

Choosing a meditntion

T-.F nOft rhe very beginning find somerhrng

*hich appeals to you.lv{editation should not be a forced effort. If it is

torcid, it is doomed from the very beginning. A forcedthing will never make you natural. There is no need tocreate unnecessary conflict. This is to be understoodbecause mind has a natural capacity to meditate if yougive it objects which are appealing ro it.

If you are body oriented, there are \tr'ays you canreach towards God through the body because the bodyalso belongs to God.then prayer. Ifvou feel vou aE-meditation.

II

ryjrig< Errrl Choosing a mediation

' ' ( - ' . . r : lc a Jrug; you cannot leave i t . You no more' - rr rs not giving you anyrhing - but it has

-.. -.< : ir.al"rr. Then one can continue it, but one is?:. ."--j ::: .rrclesi it cannot lead beyond that.

i ier lov be the criterion. If joy is there,. r :--r. trr the last bit of joy go on. I t has to be': r<:ti t.,ralh'. No juice should be left behind . . nor:.<:. : 'insle Jrop. And then be capable of dropping it.

l r n< irrnr other method that again brings the joy.t'-i:.r rrmes a person has to change. It varies with:::crEnr people but it is very rare that one method wills :he u'hole joumey.

There is n.. need tr) do many meditations becausei.,u can Jr, confusing things, conradictory things, and:hcn pain u' i l l ar ise.

Choose two meditations and srick to them. Inract I r.r'ould like you to choose one; that would be thebest. It is better to repeat one that suits you, manytrmes. Then it will go deeper and deeper. you try manythings - one day one thing, another day another thing.And you invent your own, so you can create manyconfusions. In the book of Tantra there are one hundredand twelve meditations. You can go crazy. you arealready crazy!

Meditations are not fun. They can sometimes bedangerow. You are playing with a subtle, a very subtlemechanism of the mind. Sometimes a small thing thatyou were not aware you were doing can become

But my meditations are different in a way. I havetried to devise methods which can be used by all threctypes. Much of the body is used in them, much of theheart and much of the intelligence. All th" th.."

"r.joined together and they work on different people in,adifferent way.

Body heart mind _ all my meditarions move rnthe same.way. They start from the body, they movethrough rhe heart, they reach to the minJ and then thevg.r bevond.

Always remember, whatsoever you enjoy can godeep,in you; only that can go deqp in you. dnioying itsimply means it fits with you. The ,hyih.., of ,, f"U, ,.,tune with you: rhere is a subtle harmony between youand the method. Once you enjoy a method then don,tbecome greedv; go into thut -.rhod

", ;;;h ; you can.

You can do it ,.rnce or, if possible, nvice a d"y. The_o..you do it. rhe morr- r.ou u.i l l enjov it. Only drop amethod rrhen rhe jov has ,Jisappeared; th"n it, work isfinished. )tarcLr tt r another rn.,hod. No ,*rhod .".,leaJ. r',ru rrr rhg t'.-1. end. On the joumey au *lt nurr.to change trains many times. A certain method takes)ou ro a cenain state. Beyond that it is of no more use, itis spent.

So two things have to be remembered: when youare enjoying a method go into it as deeply as possible,6ut nevdffr-cbffiedttredto it because .".i", ,"" *rif*raver'drop ir"too. If you become ,"o *u.f, JJiicted to

Ttu Orange Book

dangerot's. So never try to invent, and don't make yowown hotch-potch meditation. Choose two and just trythem for a few weela.

Creating a space far meditation

IIF you can create a special place _ a small

temple or a comer in the home where you can meditateevery day - then don't use that comer for any otherpupose, because every purpose has its own vibration.Use that comer only for meditation and nothing else.Then *re comer will become charged and it will wait foryou every day. The comer will be helpful to you, themilieu will creare a particular vibration, a particularatmosphere in which you can go deeper and deeper moreeasily. That's rhe reason why temples, churches andmosques were created - just to have a place that existedonly for prayer and meditation.

If you can choose a regular hour to meditate,that's also very helpful because your body, your mind, isa mechanism. If you take lunch at a particular hour

. .c'Jrrns a swe fcn mediation 1 1

tlrfi I say meditate, I know that

6nqgh meditation nobody reachesl but&qgh meditation you reach to the

fnrnr where no meditation becomesgmible.

<.cn day, your body starts crying for food at that time.Armetimes you can even play tricks on it. If you takerour lunch at one o'clock and the clock says that it isnow one o'clock, you will be hungry - even if the clocks not right and it is only eleven or twelve. You look atthe clock, it says one o'clock, and suddenly you feelhunger within. Your body is a mechanism.

Your mind is also a mechanism. Meditate everyday in the same place, at the same time, and you willcreate a hunger for meditation within your body andmind. Every day at that particular time your body andmind will ask you to go into meditation. It will behelpful. A space is created in you which will become ahunger, a thirst.

In the beginning it is very good. Unless you

l2 Tlw Owtge Book Be ltnse and nannal 73

lbi=atron is a kev to unlock the door

t' dr mvstery of existence.

k loose and n^autral

rhe ultimate happens to you.

come to the point where meditation has become naturaland you can medihte anywhere, in any place, at anytime - up to that moment, use these mechanicalresources of the body and the mind as a help.

- It gives you a climate: you put offthe light, youhave a certain incense buming in the room, you havecenain clothes, a ceftain height, a certain rofrrr.o, youhave a_certain rype of rug, you have a certain posture.This all helps but this does not cause it. If somebody elsefollows it, this may become a hindrance. One has to findone's own ritual. A ritual is simply to help you to be atease and wait. And when you are at ease and waiting,ghe gling happens; lust like sleep, God .o*., ,o yo.r.Just like love, God comes to you. you cannot will it, youcannot force it. .-tression is the em: vou were obsessed with

n( ) lA 'VOU a fe with rneditationllonev is

not the oroblem but ohsession. One

natural and not obsessecl wrth

:t Thc Orange Book

All meditarionsyou drunk - tothe divine.

are subtle ways to makcmake you drunkards ot

l.rugfiing Mediation 17

1 - s: rhrng to be done is laughter,

hr-s€ rhat sets the trend for the wholeli v.''u u'ake up laughing, you willbeern to feel how absurd life is.

even vour&rylurntments are laughable, evenpr pain is laughable, even Jou arcbrghable.

rd'r ralt in it. Go on drinking it and do it fast, otherwisesr rrll not be able to drink much. Then just bend&rn and gargle so the water will flow back. It will be amiting of the water - and it will clean your passage.lixhing else is needed. There is a block in the pa.ssager that whenever you want to laugh, that stops it.

In Yoga, this is a necessary procedure to be6llowed. They call it a'necessary purification'. Itprnifies tremendously, and it gives a very clean passage- all the blocks dissolvb. You will enjoy it and you willfeel the cleanness all day. The laughter and the tean,and even your speaking, will come from the very deepcentte.

Do it for ten days and you will have the bestlaugh around!

I,aughingMedimdon

r-ttr

l!: mvrning upon waking, before opening Jowr eJes,stretchlike a cil. Snerch uuny 1lbr, "t rr*i"ai After threeor four minutes, u,ith e:res

"iit rtorra' i"sr^,"ii"rn For fiuemtnutes j^ust hugh. At fvst ,Jou u,ill be dlang ft, iirt ,oon th,sound oi Jour (Tttempt till cause genuineLughter. Lose

lourseli in kuqhtcr. 1r rn rr rafte ,Jrnol Or;W, it reallyhappens. /,n uc arc sr., rBui b,y;, r, "i,, l,ii' il,T',ffi'j ":,X'ffitrnuh,tb ntture ol rour da1.

Frn rhose uh;, hate dfficutry laughing tonlly cr who feel theirhughter is fake, Bhagwanh", ,;;;;;;;;;: ii,it) rc,hniqu

. In the moming, early, before you have earenanything, drink almosi a bucicettuI J;;. : irkewarm

Medimtion 19

b;-'r c. .-. a medicine. It is the only

torget about your

move into meditation.lust

The G olden Ligfu Medindon-t-IUIS i, a simple method of transforming your

energy and leading it upwards. The process is to be doneat least twice a day.

The best rime is early in the morning, just beforeyou ger up from your bed. The moment yoi f."t you arealert, a*'ake. do ir for r$.enry minutes..Do it then andthere, immediately, because when you are coming out ofsleep vou are very, very delicate, i...fri".. When youare, coming out of sleep you are very fresh and the impactwill go very deep. !7hen y-ou are just coming out of sleepyou are less in the mind than ever, hence ,lo_. g"p,

"..there through which the method will penetrate intoyour innermost core. And early in the-moming whenyou-are awakening and when the whole earth rsawakening, there is a great tide of awake.ri.rg

".r"rgy "tt

a : !x gor ld - use thar t ide, don' t miss that

{[a-fiuntn'..{ll ancienr religioru used to pray early in the

rr.c.rng u'hen the sun rose, because the rising of the sunr :irc nsing of all the energies in existence. In thatD.rnent you can simply ride on the rising energy wave;r r-rll be easier. By the evening it will be'difficult,<txrgies will be falling back; then you will be fighting

earnst the current. In the moming you will be going.rth the cunent.

You simply lie down as you are lying down invour bed, on your back. Keep your eyes closed. lUhenvou breathe in, just visualize great light entering throughvclur head into your body, as if a sun has risen just closero your head. You are just hollow, and the golden light is

20 The Orcnge Book

pouring into your head, and going, going, deep. Jcqland going out through your toes. VA.., fru brearhc ado it with this visualization. That golden light will he$It will cleanse your whole body ""J*rfi'rirl

,,absolutely fuIl of creativity. This is male ;;,., .

And when you breathe ou, ui*"ti.-"rrorn.,tntng: darkness entering through your toes, a $ear .l_;lriver entering through your toes, coming up and goulout from the head. Do slow, d..p b.."thi.rg'ro ,r.ru -"r,vistalize. This is feminine .r,..gy. h *ill ,o'oii. you. nwill make you receptive, jt will Jh yo,r, ,, rv,ii urlr"

"*rest. Go very slowly, and just "ut

of rt".p vou."^ n"..very deep and slow breaths, because rh.i;J;; rested.relaxed.The second best time is when you are going bachto sleep, in the_night. Lie down on rhe S.a, iJ"" f"r.tew minutes. When you start feeling that now you are

:i]-":irc between sleep and waking,lust in th"t middle.sran tne process aeain. Do it for twenry minutes. If youfall asleep doing it, it is the b".;, ;;'.,i.'ilp".r rilremain in the subconsciorrs 2nd will go o., ,o.ii.rg.

If you do this simple method ilrit.". .orr,L.,you will be surprised _ there i, .ro ,r..a io-i.or.rr,transformation has staned happening.

- -t- '-l

T.nang iar the surwise

IJ L'ST fitteen minutes before the sun rises, rvhen

6r ii rs hccoming a little lighter, just wait and watchrr -.. lr.arts tbr a beloved: so tense, so deeply awaiting,r n 'grtul and excited - and yet silent. And just let ther-. nsd and go on watching. No need to stare; you canHrnk vour eyes. Have the feeling that simultaneouslya.rJe s,rmething is also rising.

When the sun comes on the horizon, staniceling that it is just near the navel. It comes up overthere; and here, inside the navel, it comes up, comes up,slowly. The sun is rising there, and here an inner pointof light is rising. Just ten minutes will do. Then closeyour eyes. V/hen you first see the sun with open eyes itcreates a negative, so when you close your eyes, you cansee the sun dazzling inside.

And this is going to change you tremendously.

Praise for the nsing sun

r\\JEf up ar five o'clock before the sunrise and

for half an hour 1.rst ,i.rg, hum. moan, groan. Thesesounds need not be meaningful; they have to beexistential, not meaningful. You should enjoy them,that's all - that is the meaning. You should sway. Let itbe a praise for the rising sun and stop only when the sunhas risen.

That will keep a certain rhythm in you the wholeday. You will be attuned from the very moming and youwill see that the day has a different quhliry; you are moreloving, more caring, more compassionate, more friendly- less violent, less angry, less ambitious, less egoistic.

Running Joging and Swimming 23

This is the whole art of meditation: how

to be deep in action, how to renounce

thinking, and how to convert the

energy that was moving into thinking

into awareness.

Running, Ioging and Swimming

TIT i, ,r",uol and easy to keep alert while -vou

are in movement. When you are just sitting silently the

natural thing is to just fall asleep' When you are lying on

your bed it is very difficult to keep alert because the

whole situation helps you to fall asleep. But in

movement naturally you ctrnnot fall asleep, you function

in a more alert way. The only problem is that the

movement can become mechanical.

Leam to melt your body, mind and soul. Find out

ways where you can function as a unity.It happens many times to runners. You might not

think of running as a meditation, but runners sometimes

have felt a tremendous exp,erience of meditation. And

74 The Change Book

they were surprised, because they were not looking for it- who thinks that a runner is going to experience God?But it has happened. And now, more and more, runningis becoming a new kind of meditation. '

It can happen when running. If you have everbeen a runner, if you have enjoyed running in the earlymoming when the air is fresh and young and the wholeworld is coming back from sleep, awakening - you wererunning and your body was functioning beautifully, thehesh air, the new world bom again out ofthe darkness ofthe night, everything singing all around, you werefeeling so alive . a moment comes when the runnerdisappears, and there is only running. The body, mindand soul start functioning together: suddenly an innerorgasm is released.

Runnen have sometimes come accidentally onthe experience of the founh, turiya, although they willmiss it - they will think it was just because of runningthat they enjoyed rhe momenr: that it was a beautifulday, the body was healthy and the world was beautiful,and it was just a cenain mood. They will not take noteof it - but if they do take note of it, my ownobservation is that a runner caR come close tomeditation more easily than anybody else.

Jogging can be of immense help, swimming canbe of immense help. All these things have to betransformed into meditations.

. Dop the old ideas of meditations, that just

Running, Jog$ns ond Swimming 25

sitting undemeath a tree in a yoga posture is meditation.That is only one of thc ways, and it may be suitable for afew people but it is not suitable for all. For a small childit is not meditation, it is torture. For a young man who isalive and vibrant it is reptession, it is not meditation.

Start running in the moming on the road. Startwith half a mile and then one mile and come eventuallyto at least three miles. While running use the whole

body. Don't run as if you are in a straitjacket. Run like asmall child, using the whole body - hands and feet -and run. Breathe deeply and from the belly. Then situnder a tree, rest, perspire and let the cool breeze come;feel peaceful. This will help very deeply.

Sometimes just stand on the eanh without shoesand feel the coolness, the softness, the warmth.Whatsoever the earth is ready to give in that moment,just feel it and let it flow through you. And allow yourenergy to flow into the earth. Be connected with theearth.

If you are connected with the earth, you areconnected with life. If you are connected with the earth,you are connected with your body. If you are connectedwith the eafth, you will become very sensitive andcentered - aird that's what is needed.

Never become an expert in running; remain anamateur so that alertnes may be kept. If you feel

26 The Orunge Book

sometime that running has become automatic, drop it;try swimming. If that becomes automati'c, then dancing.The point to remember is that the movement is just asituation to.create awareness. While it creates awarenessit is good. If it stops creating awareness, then it is nomore of any use, change to another movement whereyou will have to be alen again, never allow any activityto become autonutic.

'I hnve devised a means'

MtND is very serious, and meditation isabsolutely nonserious. When I say this you may bebewildered, because people go on talking aboutmeditation very seriowly. But meditation is not a seriousthing. It is just like play - nonserious. Sincere, butnonseriou. It is not something like work; it is more likeplay. Play is not an activiry. Even when it is active, it isnot an activiry. Play is just pleasure. The activity is notgoing anywhere; it is not motivated. Rather, it is justpure, flowing energy.

But it is difficult, because we are so involved inactivity. !7e have always been soactive that activity hasbeconie a deep-rooted obsession. Even while asleep weare active. Even when we are thinking about relaxing weare active. \il7e even make reldxation an activity; we

'I lwue deAsed. a means' 27

Mind is a thorn and all techniques arethoms to bring the first thom out.

make an effon to relax. This is absurd! But it happensbecause of the robotlike habits of the mind.

So what to dol Only nonactiviry leads you royour inner centre, but the mind cannot conceive of howto be nonactive. So what to dol.

I have devised a means. And the means is to beactive to such an extreme that activity simply ceases; robe so madly active that the mind that is hankering to beactive is thror*in out of your system. Only then, after adeep catharsis, can you fall down into inactivity andhave a glimpse of the world that is not the world ofeffiort.

, Once you know this world, you can move into itwithout any effort. Once you have the feeling of ir _how to be just here and now, without doing anithing _

JIIJ;

28 The Orange Book

you can move into it at any inoment; you can remain init anywhere. Ultimately, you can be outwardly activeand inwardly deeply inactive.

Cathartic methods are modem inventions. InBuddha's time they were not needed because peoplewere not so repressed. People were natural, people livedprimitive lives - uncivilised, spontaneous lives. SoVipassana - vipassana means insight - was given byB{ddha directly to people. But now you cannor go intoVipassana directly. And the teachers who go onteaching Vipassana directly don't belong ro this century;they are two thousand years backward. Yes, sometimesthey may help one or two penions out of one hundredpersons, but that can't do much. I am introducingcathartic methods, so that first what the civilisation hasdone to you can be undone, so that you becomeprimitive again. From that primitiveness, from primalinnocence, insight becomes easily available.

DynamicMedirnaon-the daily morningmediation at tlw aslwam

!7** the sleep is broken, the whole natur€becomes alive; the night has gone, the darkness is nomore, the sun is coming up, and everything becomesconscious and alert. This is a meditation in which youhave to be continuously alert, conscious, aware,whatsoever you do. Remain a witness. Donlt get lost.

It is easy to get lost. While you are breathing youcan forget. You can become one with the breathing somuch that you can forget the witness. But then you missthe point. Breathe as fast, as deep as possible, bring yourtotal energy qo it, but still remain a witness. Observewhat is happening, as if you are just a spectator, as if thewhole thing is happening to somebody else, as if thewhole thing is happening in the body and theconsciousness is just centered and looking. This

IrT

l l

F., ,t;i

30 The Oronge Book

A woodcutter, a stone-breaker need notdo cathartic meditation - the wholeday they are doing it. But for themodem man things have changed.

witnessing has to be carried in all the three steps. Andwhen everything stops, and in the fourth step you havebecome completely inactive, frozen, then this alertnesswill come to its peak.

The \rcmic Medimtion Lzsts one hour and is in fiue s:aiges.h canbe done alone, but ke energy wiilbe mare powerfulifit b done in a group. It is an individual experience so youshould. renain obliq.,ious of othus around you u'd. keep yoruey a cb s ed. rhr ougho u, pr ef er ab/1y using a blindf old. h i s b e s tn lwue an empq stomach u'd wear loose, comfarmbleclnthing.

Dyrumic Medimtion 3l

Firsr Sage: 10 minutes.

Breathe chaotically through the nose, concentradng alwayson the exlwlation. The body will mke care of the inhnlation.Do this as fast and as ltmd as you posshly can -and then alittle lwrd"er, until you literally become the breathing. lJseyow tlatural body mrntements to help you to build up ywenergJ. Feel it building up, bur don't let go during the firstsage.

Second Stage: I0 minutes.

Explc/,e! Ixt go of euerything that needs to be thrown out.Go tomlly mad, soeam, shout, o.1, jump, slwke, dance,sing laugh, throw yowself around. Holdnothingback, keepyotu whole bodl moving. Alittle acting often helps rc ger youstarted. Neuq albw yow mind to intedere with wlvt islrappu"i"S. Be toml.

Third. Sage: 10 minutes.

\Xlirh raised arms, jump up and down shouting the manna'HOO! HOOI HOO!' as deeply as possible. Each dme youland, on ke flats of yow feet, let the somd lwmmer deep intothe sex centre. Give all you lwue, exhaust yowself torr,l/'l.

32 The Orange Book

Once it happened - two dogs werewatching people do the ftnamicMeditation, and I heard one dog say tothe other: When I do this my mastergives me worrn pills.

Fourth Snge: 15 minutes.

Snp! FreeTe where you are in wlwtevo position you furdyourself . Don't orrange the body in any wa1. A cough, amonsn\erv, anything will dissipate the energy flow and the'ef f ar t will b e la st. B e a u,itness to eu ery thing &nt i s hnpp eningto Jou.

Fifdr Sage: 15 minuus.

Celebrate ond rejoice with music utd dance, exptessing yowgratiude nwards the whole. Caq yur lwppiness with yurhrouglwut th" dal.

Dytwmic Mediwtion 33

If yow mediation space precoents you from rnaking a noise,\ou can da this silent ahernative: Rather than throwing outthe sounds, Iet the catharsis in the second" stage mke phceeatirely tlro"sh bodily movements. In the third stage thesound 'HOO' can be lwmmered silently inside ud the fifksmge can become an expressive dance.

Someone has said that the meditation we aredoing here seerns to be sheer madness. It iq. And it isthat way for a purpose.consciously chosen.

It is madness with a method;,it is

Remember, you cannot go mad voluntarily.Madness takes possession of you. Only then cair you gomad. If you go mad voluntarily, that's a totally differentthing. You are basically in control, and one who cancontrol even his madness will never go mad.

Blwgwan rall<s about some of the reactions tlat canhnppenintfu bdy as a result of the deep catlwrsis d the \mmicMedintion

If you feel pain, be attentive to it, don't doanything. Attention is the great sword - it cutseverything. You simply pay attention to the pain.

For example, you are siaing silently in the lastpart of the meditation, unmoving, and you feel many

34 The Orange Book

problems in the body. You feel that the leg is goingdead, there is some itching in the hand, you feel thatants are creeping on the body. Many times you hav.elooked and there are no ants. The creeping is inside, notbutside. What should you dol You feel the leg is goingdeadl -be watchful, just give your total attention to it.You feel itchingl - don't scratch. That will not help.You just give your attention. Don"t even open your eyes.

Just give your attention inwardly, and just wait andwatch. Within seconds, the itching will havedisappeared. Whatsoever happens if you feelpain, severe pain in the stomach or in the head. Ith"pp.* because in meditation the whole body changes.It changes its chemistry. New'things start happeningand the body is in a chaos. Sometimes the stomach willbe affected, because in the stomach you have suppressednurny emotions, and they are all stined. Sometimes youwill feel like vomiting, nauseous. Sometimps you willfeel a severe pain in the head because the meditation ischanging the inner structure of your brain. Passingthrough meditation, you are really in a chaos. Soon,things will settle. But for the time being, everything willbe unsettled.

So what are you to do? You simply see the pain inthe head, watch it. You be a watcher. You just forgetthat you are a doer, and by and by, everything willsubside, and will suhside so beautifully and so gracefullythat you cannot believe unless you know it. Not onlydoes the pain disappear from the hea&- because theenergy which was creating pain, if watched, disappean

Dtrwmic Medimtion 35

- the same energy becomes pleasure. The energy is thesame.

Pain or pleasure are two dimensions of the sameenergy. If you can remain silently sitting and payingattention to distractions, all distractions disappear. And*'hen all distractions disappear, you will suddenlytecome aware that the ivhole body has disappeared.

Blwgwan has wa,med against trnning this riritngssingapproach to pain into onother fuwticism. If unpleawntphysical s)rnpcoms - aclws and pains or nf,usu - persistbqorrd three or fow days of daily mediation, rhere is no needrc be a masochrst - seek medical adcrice. This applies to ollBlwgwan's medimtion rcchni4ues. Have fun!

MantnlaMedintion

TI HIS is anothet powerful, cathmtic teclni4ue tlwt creates

a circle of enogy dvt results in o rwunal centoing Thereare four smges of 15 minutes each.

First Suge: 15 minutes

Vith open e1es run on the spot, smrting slawly andgadwllry, getting faswr and fa,rer. Bring yorn knees up ash,gh ̂ possible. Bretthing d"rpli ard arcnly will move theenagl within. Forget the mind ond forget the body. Keepgo'

MatdolaMediation 37

Second Sage: 15 minutes

r tuidr Jour eJes closed and mouth open,and.Ioose. Gentlrroulte Jour body from the waist, like a reed blowing in theuhd. Feel ke wind Howing you from side to side, back anAinrh, motmd utd mound. This will bring yow awakenedcnergies to the navel cenne.

Third Smge: 15 minutes

I)e on yol;r- back, open you, ty", and, with che head, still,romrc them in a clock-wise direction. Sweep them fullyarounA. in the sockets as if you are following the secondhond,of a vast clock, but as fast a possible. Itis imporwnt tlwt themouth remains open and the jaw relaxed, with the brearh softand. ec)en. This willbring yow centered enugies to the third.eJe.

Fowth Snge: 15 minutes

Close yow eyes and be stilJ.

tI

The need for catharsisT-rfOR.i*ay minutes every day, just forget about

the world. Let the world disappear from you, and youdisappear from the world. Take an about-tum, a onehundred and eighry degree tum, and just look inside. Inthe beginning, you will see only clouds. Don't bewonied about them; those clouds are created by yourrepressioru. You will come across anger, hatred, greed,and all klnds of black holes. You have repressed them, sothey are there. And your so-called religions have taughtyou to repress them, so they are there like wounds. Youhave been hiding them.

' That's why my emphasis is first on catharsis.-Unless you go through great catharsis you will have topass through many clouds. It willbe tiring, and you maybe so impatient that you may tum back into the world.

The need fur catlwrsis 39

I cannot create heaven for you. That iswhy all my meditation techniques aredesigned to creare hell first.

And you will say, "There is nothing. There is no lotusand no #agrance, there is only stink, rubbish."

You know it. When you close your eyes and youstart moving in, what do you come across? You don'tcom€ across those beautiful lands Buddhas talk about.You c-ome across hells, agonies, repressed there, waitingfor you. Anger of many lives accumulating. It is all amess there, so one wants to remain outside. One wantsto go to the movie, to the club, to meer people andgossip. One wants to remain occupied till one is tiredand falls asleep. That's the way you are living, that'syour style of life.

So when one starts looking in, naturally one isvery much puzled. Buddhas say that there is greatbenediction, great fragrance, you come across lotus

40 The OrungeBook

flowers blooming - and such fragrance that it is etemal.And the coloui of the flowers remains the same; it is nota changing phenomenon. Th.y talk about this paradise,they talk about this kingdom of God that is within you.And when you go in, you only come across hell.

You see not Buddhalands but Adolf Hitlerconcentration camps. Naturally, you start thinking thatthis is all nonsense, it is better to remain outside. Andwhy go on playing with your wounds? - it hurts too.And pus stans oozing out of the wounds and it is dirty.

But catharsis helps. If you catharr, if you gothrough chaotic meditations, you throw all these cloudsoutside, all these darknesses outside, then mindfulnessbecomes easier.

That is my reason why I emphasize fint chaoticmeditations and then silent meditations, first actrvemeditations, then passive meditations. you can moveinto passivity only when all that is there like iunk hasbeen thrown out. Anger has been thrown out, ireed hasbeen thrown out . layer upon layer, these things arethere. But once you have thrown them out, you caneasily slip in. There is nothing to hinder.

And suddenly the bright light of theBuddhaland. And suddenly you are in a totally differentworld - the world of the Lotus Law, the world ofDhamma, the world of Tao.

Piilow-beating

!7o* you feel angry, there is no need to beangry against someone; just be angry. I-et it be ameditation. Close the room, sir by yourself, and let theanger come up as much as it can. If you feel like beating,beat a pillow.

Do whatsoever you want to do; the pillow willnever object. If you want to kill the pillow, have a knifeand kill it! It helps, it helps tremendously. One cannever imagine how helpful a pillow can be. Just beat it,bite it, throw it. If you are against somebody inparticular, write their name on the pillow or stick apicture on it.

You will feel ridiculors, foolish, but anger isridiculous; you cannot do anything about it. So let it beand enjoy it like an energy phenomenon. It is an energy

44 The.Orange Book

Meditation starts with catharsis andends with celebration.

flow very beautifully. His whole body will becomeinvolved in it.

So you can try this in your room sometimes. Youcan use a mirror and bark and growl at it. Within threeweels you will feel things going very very deeply. Onceanger is relaxed, gone, you will feel free.'

MOR]VIIVGcelebration, work and Play

;i

t

i'i*-L '-{&'

46 The Orange Book

Meditation is life. Not to be inmeditation is not to live.

Mwic andDance

MUrra is meditation - meditationcrystallized in a certain dimension. Meditation is music- music melting into the dimensionless. They are nottwo.

If you love music, you love it only becausearound it somehow you feel meditation happening. Youare ahorbed by it, you become drunk in it. Somethingofthe unknown stafts descending around you . . . Godstarts whispering. Your heart beats in a different rhythm,one in tune with the universe. Suddenly you are in adeep orgasm with the whole. A subtle dance enters intoyour being, and doors that have remained closed foreverstart opening. A new breeze passes through you; dust ofthe centuries is blown away. You feel as if you have

Music utd Dance 47

alcn a bath, a spiritual bath; you have been under a6oser - clean, fresh,, virgin.

Music is meditation; meditation is music. These-! rwo doon to approach the same phenomenon.

Srf Dancing- o dai\ morning celcbration at the ashram

IIF a man who is angry participates in Sufi

Dancing, his dance will have anger in it. You can watchpeople, and you can see their dances have differentqualities. Somebody's dance is a kind of rage; anger isfiltering through his dance, through his gestures.Somebody's dance has grace to it, love is flowing, a kindof elegance. Somebody else's dance has compassion init. Somebody else's dance has ecstasy in it. Somebodyelse's dance is just stale and dull; he's just making emptygestures, there is nobody behind them - mechanical.!7atch. Why rhis differencel - because they arecarrying different layers of repression.

r0ilhen you dance, your anger will dance if it isthere. Where can it go? The more you will dance, the

48 The ()range Book

Millions of people miss meditationbecause meditation has ta'ken on awrong connotation. It looks veryserious, it looks gloomy, it hassomething of the church in it; it looks asif it is only for people who are dead oralmost dead, who are gloomy, serious,have long faces --- who have lostfestiviry, fun, playfulness, celebration.

more.it will dance. If,you are full of love, when you startoanclng your rove wilr start overflowing - it will danceall around you, all over the rp"... youri"";; going tobe your dance, it will contain all that you.*t"i.r. lf youa.re sexually repressed, rhen sex will bubble uprvh.r, youdance.

directly. Only when all the-poison fr". g."", ""a

,n.smoke has disappeared, will you b.

"bl. ti fiJ insight orbliss in merhods like Sufi Dancing.

Namraj 49

I hese are the qualities of meditation.-{ really meditativeperson is playful; life

fun for him, life is ais aleela, a play. Heenjoys it tremendously, he is notserious, he is relaxed.

l,lawrajMedindon- a

-technique often chosen as the night medimtion at then-,nthly meliwtion camp s} \ II YATARA/ is dance a a nml medintion. There are rhreestages, Iasting a toml of 65 minutes.

Firsr Srage: 40 minwes

Vjth eyes closed danceas i/possessed . l-et yow unconscioustake wer completely. Do not contror your mouements or be awirness to wltat is lwppening. Jurt i" tomlly in ,n, aon r.

50 The Orange Book Natmaj 51

.rc iJed that you have to be h"ppy, thenrr. meditation is needed. ThenrneJitation starts happening of its ownrcord..\{editation is a function of being h"ppy.

\leditation follows a happy'man like ashadow. Wherever he goes, whatsoever

choosing happiness, once you have he is doing, he is meditative.

Meditation is needed only because youhave not chosen to be h"ppy. If youhave chosen to be h"ppy there is noneed for any meditation. Meditation ismedicinal. If you are ill, then themedicine is needed. Buddhas don't needmeditation. Once you have started

Second Snge: 20 minutes

Keeping Jour e1es closed, lie down immediately. Be silentanl sdll.

Third Snge: 5 minutes

Dance in celebrotion onA enjny.

. Forget the dancer, the centre ofthe ego; becomethe dance. That is the meditation. Dance so deeply thatyou forget cornpletely that'you'are dancing and begin tofeel that you are the dance. The division must disappear;

:hen it becomes a meditation. If the division is there,rhen it is an exercise: good, healthy, but it cannot besaid to be spiritual. It is just a simple dance. Dance iseood in itself - as far as it goes, it is good. After it, you* ill feel fresh, young. But it is not meditation yet. TheJancer must go, until only the dance remains.

So what to do? Be totally in the dance, becauseJivision can exist only if you are not total in it. If you arestanding aside and looking at your own dance, thedivision will remain: you are the dancer and you aredancing. Then dancing is just an act, something you aredoing; it is not your being. So get involved totally; bemerged in it, Don't stand aside, don't be an observer.Participate!

I-et the dance flow in its own way; don't force it.

.;*. -ai:-'

i:-f'

..: =::! - : -

:r *;:l:'i*i:rafThcy aettsr@

--.'* ndt, riq

- . * ' : r - i * * . - :

Y"o1r'-fff

62 The O'range Book

You should get lost. You need not remain there.you should completely disappear into your painting, inroyour dance, into breathing, into singing. In whatsoeveryou are doing you should be lost completely inun-control.

A meditntion far the jet-set

VIOU .a.t.tot find a better situation to

meditate than while flying at a high altitude. The higherthe altitude, the easier.is the meditation. Hence. forcenturies, meditators have been moving to theHimalayas to find a high altitude.

When the gravitation is less and the earth is veryfar away, many pulls of the earth are far away. You arefar away from the corrupted society that man has built.You are surrounded by clouds and the stars and themoon and the sun and the vast space. . . . So do onething: stan feeling one with that vastness, and do it.inthree steps.- The fint step is: for a few minutes just think thatyou are becoming bigger . . . you are filling the wholeplane.

iience now needstrtherwise this earth

A mediation for the jet-set 63

great meditators,

is doomed.

Then the second step: start feeling thar you arebecoming even bigger, bigger than the plane, in fact theplane-is now inside you.

And the third step: feel that you have expandedinto the whole sky. Now these clouds that are moving,and the moon and the stars - they are moving in you:you are huge, unlimited.

This feeling will become your meditation, andyou will feel completely relaxed and non-tense_

Tlu Orrye

66 The Orange Book

He said, "What can I do? How can I stopsmokingl" I said, "Nobody can stop smoking. You haveto understand. Smoking is not only a question of yourdecision.to*. it has entered into your world of habits; ithas taken roots. Thirty years is a long time. It has takenroots in your body, in your chemistry; it has spread allover. It is not just a question ofyour head deciding; yourhead cannot do anything. The head is impotent; it canstart things, but it cannot stop them so easily. Once youhave started and once you have practised so long, youare a great yogi - thirty years' practising smoking ! It hasbecome autonomous; you will have to de-automatize it."He said, "What do you mean by 'de-automatization'?"

And that's what meditation is all about.de-automatization.

I said, "You do one thing: forget about stopping.There is no need either. For thirty years you havesmoked and lived; of course it was a suffering but youhave become accusromed to thar too. And what does itmatter if you die a few hours earlier than you would havedied without smoking? What are you going to do here?What have you done? So what is the point - whetheryou die Monday or Tuesday or Sunday, this year, thatyear - rvhat does it matter?"

He said, "Yes, that is true, it doesn't matter,"Then I said, "Forget about it; we are not going to stop itat all. Rather, we are going to understand it. So nexttime, you make it a meditation."

He said, "Meditation out of smokingl" I said,"Yes. If Zen people can make a meditation out of

Smoking Medimtion 67

5-.irng tea and can make it a ceremony, why notl.-. 'king can be as beautiful a meditation."

He looked thrilled. He said, "u7hat are you.r.:ng3" He became alive! He said, "Meditation? just

r.. me - I can't wait!"I gave him the meditation. I said, "Do one.thing.

liren you are taking the packet of cigarettes out of your

lsket, move slowly. Enjoy it, there is no hurry. Be-.nscious, alert, awarel take it out slowly, with fullrr?reness. Then take the cigarette out of the packet.rth full awareness, slowly - not in the old hurriedr?\', unconscious way, mechanical way. Then start:apping the cigarette on your packet - but very alertly.-rsren to the sound, just as Zen people do when thesmovar starts singing and the tea starts boiling . . and:he aroma. Then smell the cigarette and the beauty of

He said, "What are you saying? The beauty?"''Yes, it is beautiful. Tobacco is as divine as anything.Smell it; it is God's smell."

He looked a little surprised. He said, "Whatl Arevou joking?" "No, I am not joking."

Even when I joke, I don't joke. I am very serious."Then put it in your mouth, with fulI awareness,

light it with full awareness. Enjoy every act, every smallact, and divide it into as many small acts as possible, soyoy can become more and more aware.

"Then have the first puff: God in the form ofsmoke. Hindus say,'Annam Brahm' - 'Food is God'.Why not smoke? All is God. Fill your lungs deeply -

68 The Aange Book

Meditation is not an experience, it is tobecome aware of the witness. Just look,just watch'and remain centered in thewatching and there everything is total.Otherwise nothing is total. And thenanything and everything is fulfilling;

Smoking Medintion 69

. rherwise nothing is fulfilling. Meditate

.,n the face of your beloved. If you love

iltrw€rsr meditate on the rose, meditate

.rn the moon or whatsoever you like. If

vou love food meditate on food.

This is the secret, the secret: de'automatize'

Walking, walk slowly, watchfully' Looking, look

watchfully, and you will see ttees are greener than they

have ever been and roses are rosier than they have ever

been. Listen! Somebody is talking, gossiping: listen,

listen attentively. \Uhen you are talking, talk

attentively. Let your whole waking activity become

de-automatized.

this is ap'ranayam. I am giving you the new yoga for thenew age! Then release the smoke, relax, another puff_and go very slowly.

"lfyou can do it, you will be surprised; soon youwill see the whole stupidity of it. Not because othershave said that it is stupid, not because others have saidthat it is bad. You will see it. And the seeing will not justbe intellectual. It will be from your toral being; it will bea vision-of your toality. And then one day, ifit drops, itdrops; if it continues, it continues. you need nor worrvabout it."

After three months he came and he said, ,,But itdropped.'l

"Now," I said, "try it on other things too."

Just ordinary tea - enjoy it!- . ' t 1 7

Sir sllentl^t and waitJ

rI-,lVe moment to moment. For three weeks,

try: whatsoever you are doing, do it as totally as possible;love it and enjoy it. Maybe it looks silly. If you aredrinking tea it is silly to enjoy it too much - it is jusrordinary tea.

But ordinary rea can become extraordinarilybeautiful - a tremendous experience if you enjoy it.Enjoy it with deep reverence. Make it a ceremony:making tea listening to the kettle and the sound,then pouring the tea . . . smelling the fragrance of it;then tasting the tea and feeling h"ppy.

Dead people cannot drink tea; only very alivepeople. This moment you are alivel This momenr youare drinking tea. Feel thankful! And don't think of thefuture; the next moment will take care of itself. Thinknot of the morrow: for three weeks live in the momenr.

Sir silencly and" wait 7l

l\e word Zen people use for meditationr ',\'u-shi. It means 'nothing special' or'n.r fuss'.

)OVeftUES what happens is that meditation-. ;lose by but you are engaged in other things. That stillr::rall voice is within you but you are full of noise,engagements, occupations, responsibilities. And:neditation comes like a whisper, it doesn't come like arlogan shouting, it comes very silently. It makes nonoise. Not even the footsteps are heard. So if you arecngaged, it waits and goes.

So make it a point, at least an hour every day,

]ust to sit silently and wait for it. Don't do anything, justsit silently with closed eyes in great waiting, with awaiting-heart, with an open heart. Just waiting, so ifsomething happens then you are ready to receive it. Ifnothing happens don't feel frustrated. Even sitting forone hour and having nothing happen is good, isrelaxing. It calms you down, makes you still, makes you

72 The Change Book

more centered and rooted. But more and more it will

come and slowly slowly there will arise an understanding

between you and the meditative state; that you wait at a

ceftain hour in a certain room at a certain time, it will

come more and more. It is not something that comes

from the outside, it comes from your innermost core.

But when the inner conscious knows that the outer

conscious is waiting for it, there is more possibility of

meeting.

Just sit under a tree. The breeze is blowing and

the leaves of the tree are rustling. The wind touchesyou, it moves around you, it passes. But don't allow itjust to pass you; allow it to move within you and pass

through you. Just close your eyes, and as it is passing

through the tree and there is a rustling of leaves, feel

that you are also like a tree, open, and the wind is

blowing through you - not by your side, but right

through you.

Sometimes, Jou can simplydisappear

r^tDIrflNC under a rree, not thinking of past

and future, just being there, where are you? \07here is theIl You cannot feel it, it is not there. The ego has neverexisted in the present. Past is no more, future is yet tobe; both are not. Past has disappeared, future has nor yetappeared - only the present is. And in the presentthere is never found anything like the ego.

There is one of the most ancient meditations stillused in some monasteries of Tibet. The meditation isbased on the truth that I am saying to you. They teachthat sometimes you can simply disappear; sitting in theganden, you just start feeling that you are disappearing.Just see how the world looks when you have gone from

74 The Change Book

A11 that the mind can do, cannot be

meditation - it is something beyondthe mind. The mind is absolutelyhelpless there; the mind cannotpenetrate meditation. Where mind ends

meditation begins.

the world, when you are no longer here, when-you have

become aholutely tftrnsparent. Just try for a singlesecond not to be.

In your own home be as if you are not. It is reallya beautiful meditation. You can try it many times in 24

hours - just half a second will do. For half a second

simply stop; you are not and the world continues. r07hen

you become more and more alert to the fact that withoutyou the world continues perfectly well, then you will be

able to leam another part of your being which has been

neglected for long, for lives. And that is the receptivemode. You simply allow, become a door. Things go on

happening without you.

T h e G uill o tin e M e dinti on

f l

\-/NE of the most beautiful tanrra meditarions:*alk and think that the head is no more there, just the\dy. Sit and think that the head is no more there, lusrthe body. Continuously remember that the head is notrhere. Visualize yourself without the head. Have apicture of yourself enlarged without the head; look at it.Let your mirror be lowered in the bathroom so when yous€e, you cannot see your head, just the body.

A few days of rememberance and you will feelsuch weightlessness happening to you, such tremendoussilence, because it is the head that is the problem. If youcan conceive ofyourselfas headless - and that can beconceived, there is no trouble in it - then more andmore you will be centered in the heart.

'{

l

I don't mean intellectualitv.Intellectualiry is part of stupidity. rour being.

78 The Change Book

Meditation is a device to release your

intelligence. The more meditative you

become, the more intelligent you

become. But remember, by intelligence

tl larunnJ races

TIHgRg are many old meditations which make

use of making funny faces. You can make it a meditation- in Tibet it is one of the oldest traditions.

Keep a big mirror. Stand naked, make faces, dofunny things - and watch. Just doing it and watchingfot 15-20 minutes, you will be surprised. You will startfeeling you are separate from this. If you are not separatethen how can you do all these things? Then the body isjust in your hand, is just something in your hand. Youcan play with it this way and that.

Find out new ways to make funny faces, funnypostures. Do whatsoever you can do and it will give youa great release and you will start looking at yourself, notas the body, not as the face, but as the consciousness. Itwill be helpful.

Just look at the sky 79

t.leJitation is vour intrinsic nature - it

s \'()u. It is your being. It has nothing toi.' with your doings: You cannot have:?. ) ou cannot not have it, it cannot be

t\)ssessed, it is not a thing, it is you, it is

Justlook at the sky

MrorroTE on the sky and whenever youlave time' just lie down on the ground; look at the sky.i-et that be your contemplation. If you want to pray,pcly to the sky. If you want to meditate, meditate on thesky, sometimes with open eyes, sometimes with closedeyes. Becar.rse the sky is within too; as it is big without,within it is the same.

We are just standing on the threshold of theinner sky and the outer sky and they are exactlyproportionate. As the outside sky is infinite, so is theinner sky. We are just standing on the threshold, eitherway you can be dissolved. And these are the two ways todissolve.

If you dissolve in the outside sky then it is prayer,if you dissolve into the inside sky then it is meditarion,

80 The ()".r':g- B .l

ivr nrully it comes to the same: you are dissolved. An:rhese tu'o skies are not two. They are two only becau*you are, you are the dividing line. When you disappearthe dividing line disappears, then in is out and out is in.

The fragrance of a flowu 8l

-.. the smell. Now smell the absence of where thelrtsnce was just a moment before. It is no longer-t

That is the other part of its being - the absent: the dark paft. If you can smell the absence of the

-ll. if you can feel that it makes a difference, it makes| &ference. Then the object has become very subtle.gr'l it is reaching near to the no.thought state ofnadhi.

,^\)OUEIUE try a small experiment: just naked

cand somewhere - on the beach, near the river, justruked in the sun - and start jumping., jogging, and feelh)ur energy is flowing through your feer, through yourlces to the earth. Jog and feel your energy is going*uough your legs into the earth; then after a fewminutes of jogging, just stand silently rooted to the earthand just feel a communion of your feet with the earth.Suddenly you will feel very very rooted, grounded, solid.You will see the earth communicates, you will see yourfeet communicate. A dialogue arises between the earthand you.

The fragrance of a flower Communicate with the earthrI F you have a good nose, then be near a flower,

let the smell fill you. Then by and by move awav fromthe flower very slowly but continue being attentive tothe smell, the fragrance. As you move away thefragrance will become more and more subtle and you willneed more awareness to feel it. Become the nose. Forgetabout the whole body and bring all the energy to thenose as if only the nose exists. If you lose track of thesmell, go a few steps further ahead, again catch hold ofthe smell, then move back, move backwards.

By and by you will be able to smell a flower froma very very great distance. Nobody else will be able tosmell that flower from there. Then go on movrng in avery subtle way, you are making the object subtle, andthen a moment will come when you will not be able to

82 The Orange Book

All these meditations that you are doinghere are nothing but efforts to disturbyour sleep.

Simply relax the breathing 83

r.' latching, nothing is excluded. The car is humming=- :crtectly okay, accept it. The traffic is passing -

qr: s okay, part of life. The fellow passenger snoring byr-.-: side, accept it. Nothing is rejected.

'Wtrn

somebody comes to see you or meerr.ru just settle within yourself, become silent. When the

nan enters, deep down feel peace for him' Fbel: 'Peace

5c to this man'. Don't just say it, feel it. Suddenly you. rll see a change in the man as if something unknown

has entered into his being. He will be totally different.

Try it.

Bhagwan gaue this tension techniEte for those who hac)e

become awwe of a persistent pattern af frustration and angun their day-to-dny affairs.

Every day for fifteen minutes, any time that yout-eel good, choose a time and close the room and become

Simply relnx the breathing 'Peacebe to this man'

VVHENEVER you find time, just for a fewminutes relax the breathing system, nothing else _there is no need to relax the whole body. Siiting in thetrain or plane, or in the car, nobody will become awarethat you_are doing something. Just relax the breathingsystem. Let it be as when it is functioning naturally.

'

Then close your eyes and watch the breatiling going in,coming out, going in.

Don't concentrate. If you concentftlte, youcreate trouble, because then everything becomes adisturbance..lf youtry ro concenftate sitting in rhe car,then the noise of the car becomes a disturbance. theperson sitting beside you becomes a disturbance.

Meditation is not concenration. It is simpleawareness. You simply relax and watch the breathing. In

l-w .r<v &J

argTy - but don't release it. Go on forcing it . . . goalmost crazy with anger, but don't release it - noexpression, not even a pillow to hit. Repress it in everyway - do you follow me? It is just the exact opposite ofcatharsis.

If you feel tension arising in the stomach as ifsomething is going to explode, pull the stornach in;make it as tense as you can. If you feel the shoulders arebecoming tense, make them more tense. Let the wholebodv be as tense as possible - almost as if on a volcano,boiling within and with no release. That is the point toremember - no release, no expression, Don't scream,otherwise the stomach will be released. Don't hitanything, otherwise the shoulders will bc released andrelaxed.

For fifteen minutes get heated up, as if one is atone hundred degrees. For fifteen minutes work to aclimax. Put on an alarm and when the alarm goes, trythe hardest you can. And as the alarm stops, sit silently,close your eyes and just watch what is happening. Relaxthe body.

This heating of the system will force yourpattems to melt.

Ponder on the oPPosite 85

*.-riv meditation can uncondition you.

Ponder on the oPPositeFr

lruS it a beautiful method. It will be very

**ful. For example: if you are feeling very discontented'

*hat to do? Ponder on the oPPosite'

If you are feeling discontented, contemplate

about contentment. What is contentment? Bring a

balance. If your mind is angry, bring compassion in'

think about compassion; and immediately the energy

changes, because they are the same' The opposite is the

o*.-.rr"tgy. Once you bring it in it absorbs' Anger is

there, contemplate on comPassion'

Do one thing: keep a statue of Buddha, because

that statue is the gesture of compassion' Whenever you

feel angry, go into the room, look at Buddha, sitguaad-iiL. and feel compassion. Suddenly you will see

a transformation happening within you' The anger is

85 Ttrr

- - : - { . :> . ^

gorng ro follow yes. " You don't repress it, you don,t fighrr+'ith it, you don't say "Get out, get lost, I don't want tr)do anything with you." You don't say anything in ange:to it, you don't want to push it away, you don't w?rrt rLthrow it into the basement of your unconsciousness inthe dark mind. No, you don't do anything to rr; yousimply recognise rhat it is there. But you are followinrthe yes, with no grudge, with no complaint, with noanger. Simply follow yes, nor taking any attitude about

Ignoring it is rhe grearest art to kill no. If youiight with it you have already become a victim, a vensubtle victim; the no has already won over you. Whenyou fight with no you have said ,no' to no. That is how ithas taken possession of you from the back door. Don,tsa)' 'no' even to no - just ignore it.

For one month follow yes and don't fight withno. You will be surprised that by and by it becomes leanand thin because it is becoming starved, and one daysuddenly .vou see it is no more there. And when it is nomore there, all the energy involved in it is released andthat released energv rvill make your yes a great stream.

Makingfriends wtth a tree

/-\JO to a tree, talk to the tree, rouch the tree,

cmbrace the tree, feel the tree, just sit by the side of therree, let the tree feel that you are a good man and thatvou are not in the mood to harm.

By and by friendship arises and you will startt'eeling that when you come, the quality of the treermmediately changes. You will feel it, on the bark of thetree you will feel tremendous energy moving when youcome.

'When yog touch the tree, she is as happy as a

child, as a beloved. When you sit by the tree, you willfeel many things, and soon you will be able to feel that ifyou are sad and come to the tree, your sadness willdisappear just in the presence of the tree.

Then only will you be able to understand tharyou are interdependenr. You can.make the ree h"ppy,

e0 rtuw,

94 The Orange Book

Meditation is adventure, the greatestadventure the human mind canundertake. Meditation is just to be, notdoing anything - no action, nothought, no emotion. You just are and itis a sheer delight. From where does this

Medimtionhns no goal

IVIEDITATION comes into existence onlywhen you have looked into all motives and found themlacking, when you have gone through the whole roundof motives and you have seen the falsity of it. You haveseen that the motives lead nowhere, that you go onmoving in circles; you remain the same. The motives goon and on leading you, driving you, almost driving youmad, creating new desires, but nothing is ever achieved.The hands remain as empry as ever. When this has beenseen, when you have looked into your life and seen allyour motives fail ing. . . .

No motive has ever succeeded. no motive hasever brought any blessing to anybody. The motives onlypromise; the goods are never delivered. One motive failsand another motive comes in and promises you again

:clight come when you

:n,vthing? It comes fromi t)rTI€S from everywhere.i.ecause the existence isstuff called joy.

Medimtion lws no goal 95

are not doingnowhere, or itIt is uncaused,made of the

. . and you are deceived again. Being deceived againand again by motives, one day suddenly you becomeaware - suddenly yousee into it, and that very seeing isthe beginning of meditation. It has no seed in it, it hasno motive in it. If you are meditatingfor something, thenvou are concentrating, not meditating. Then you arestill in the world - your mind is still interested in cheaprhings, in trivia. Then you are worldly. Even if you aremeditating to attain to God, you are worldly. Even ifvou are meditating to attain to nirvana, you are worldly- because meditation has no goal.

Meditation is an insight that all goals are false.Meditation is an understanding that desires dqn't leadanywhere.

(- \ .Jttang

MaorroTION means giving a few minuresto non-occupation. In the beginning it will be verydifficult - the most difficult thing in the world in thebeginning, in the end the most ."ry. I, is so easy, that,swhy it is so difficult.

If you tell somebody just to sit and not to doanything, he becomes fidgety; he stans feeling that antsare.cra-wling on the leg or something is happening in thebody. He becomes so restless, b.."*. lr" i", alwavsremained occupied. He is like a car, ignitio., o.r, ,h.engine humming, although the car is not goinganywhere, but the engine is humming anJbecominghotter and hotter. You have forgottei how to put theignition off. That's what meditation is: the an of ;...:.ringthe ignition off.

Breath - the deepest m^antra

TIHE breath goes in, let it be mirrored in your

being that the breath is going in. The breath goes out,let it be mirrored in your being that the breath is goingout, and you will feel such tremendous silencedescending on you. If you can see the breath going inand going out, going in and going out, this is the deepestmanffa that has ever been invented.

You breathe here and now. You cannot breathetomorrow and you cannot breathe yesterday. You haveto breathe this moment but you can think abouttomorrow and you can think about yesterday. So thebody remains in the present and the mind goes onhopprng berween past and future and there is a split

- < 1 J . a

Vipasvru 99

First you have to dance, so in dance ,rins and poisons, and your psyche alsoyour arrnour drops. First you have to ,, purified from repressed traumas andshout in joy and sing, sobecomes more vital. First

'r()unds. When this has happened andi\)u have become able to laugh and youhave become able to love, thenVipassana.

Bhngw an talks ab out V ip as s ana

r^l

)lfflNC silently, just start watching yourt reath. The easiest way to watch is from the entrance ofrhe nose. !7hen the breath comes in, feel the touch ofrhe breath at the entrance ofthe nose - watch it there.The touch will be easier to watch, breath will be toosubtle; in the beginning just watch the touch. Thebreath goes in, and you feel it going in: watch it. Andrhen follow it, go with it. You will find rhere comes apoint where it stops. Just somewhere near your navel itstops - for a tiny tiny moment , for apol, it stops. Thenit moves outwards again; then follow it - again feel thetouch, the breath going out of the nose. Follow it, gowith it outside - again you will come to a point, thebreath stops for a very tiny moment. Then again thecycle starts.

your lifeyou have to

cathart, so all you have repressed isthrown out and your body is purified of

between body and mind. The body goes in the presentand the mind is never in th. pres..rl

".rd th.y ,r.u.,

meet. They never come across each other. Anj becauseof thatsplit, anxiety, tension and anguish

".ir.. O.r. i,

tense, this tension is worry. The mindlas to be broughtto the present because there is .ro oth., tirn..

100 The Orange Book Vipasnna 101

f,J - . and for minutes the breath does not go out. All

b roped. The world has stopped, time has stopped,

bhng has stopped. Because when the breath stops,

-hng is not possible. And when the breath stops, for

Drres together, thinking is absolutely impossible -

bcerse the thought process needs continuous oxygen'

d rour thought process and your breathing are very

&4{v related.V/hen you are angry your breath has a different

d6hm, when you are sexually stimulated you have a

&rent breath rhythm, when you are silent a different

tcath rhythm again. \fhen you afe happy a different

trtath rhythm, when you are sad a different rhythm

aain. Your breathing goes on changing with the moods

d the mind. And vice versa is also true - when the

beath changes, the moods of the mind change. And

rhen breath stops, mind stops.In that stopping of the mind the whole world

stops - because the mind is the world. And in that

stopping you com€ to know for the first time what is the

breath iruide the breath; life inside life. That experience

is liberating. That experience makes you alert of God -

and God is not a person but the experience of life itself.

Inhalation, gap, exhalation, gap, inhalation,gap. That gap is the most mysterious phenomenoninside you. When the breath comes in and stops andthere is no movement, that is the point *h.re o.r. .anmeet God. Or when the breath goes out and stops andthere is no movement,

Remember, you are not to stop it; it stops on itsown. If you stop it you will miss the whole point,because the doer will come in and witnessing willdisappear. You are not to do.anything about it. you arenot to change the breath pattem, you are neither toinhale nor to exhale. It is not like pranayam of yoga,where you sart manipulating the breath; it is not that.You don't touch the breath at all - you allow itsnaturalness, its natural flow. lil7hen it goes our youfollow it, when it comes in you follow it.

And soon you will become aware that there aretwo gaps. In those two gaps is the door. And in those.two gaps you will understand, you will see, thCr breathitself is not life - mayb a food for life, ;ust like otherfoods, but not life itself. Because when the breathingstops you are there, perfectly there - you are perfectlyconsciors, utterly conscious. And the breath hasstopped, breathing is no more there, and you are there.

And once you continue this watching of thebreath - what Buddha calls Vrpassanc or AtlapanasatiYog - if you go on watching it, watching it, watchingit, slowly slowly you will see the gap is increasing andbecoming bigger. Finally it happens that for minutestogether the gap remains. One breath goes in, and the

l0Z The Orcnge Baok

Meditation is just being delighted inyour own presence. Meditation is adelight in your own being.

r 7 . .vtpassana- irurghr Medintion

Fird a comfortable place n sit for 45 to 60 minutes. It hetpsto sit at the same time and.in the same place euerl day, anditdoesn't haue to be a silent place. Expuiment until you find"the sitwtion youfeelbestin. You can sit once cn twice oday,but don't sit fnr at least an how after eating cn befcresleeping.It's impmnnt n sit uith your fuck andhead srraight. Yotneyes should. be closed anl the body as still as possible.. Amediation bench can help, cn a sraight-backed chotr u anyafiangernent of cushiors.There is no special breathing techni4ue; ordinary, naturalbreathing is fine. Vipasww is bosed on the aworeness of thebreath, so the rise and fall of ench breath should be watched,wherever the sensation is f elt most clear.ly - at the nose cyr inthe area of the stonwch or solar plexus.

Vipassona 103

Upassana is not concentration and. it is not an objective toremain watching the breathing for a whole hour. Whenrh,,ughr, feelings cyr sensations arise, or when youbecome.ntare of saund., smells atA breezes from outsid.e, simplyallo*' rhe afiention to go to them. Whatetter comes up canbeurttched. as cloud"s.passingin rhe sky -you neithu clingnor,eject. Whenever there is a choice of what to watch, return toau'areness of br eathing.Remember, nothing special is meqnt to lwppen. There isneidtsr success nar failwe - ncn is there any improuement.Therc is nothing to figrne out cn arwlyse, but insights may;ome about anything. Questions and problems may just beseen a.s mysteries to be enjoyed.

There are daily Vipassarw sittings duing the monthlymediation cqmps at the aslvam.

Bhagwan nlks about the upsnrge of energy often feh bypeople snrting V ipassarut.

In Vipassana it can happen somerimes that onefeels very sensr.ral, because you are so silent and energy isnot dissipated. Ordinarily much energy is dissipated andyou are exhausted. When you simply sit, not doinganything, you become a silent pool of energy, and the

- FarlE+i#ffi

104 The Orange Book

pool goes on becoming bigger and bigger and bigger. Italmost comes to a point where it is overflowing . . . andthen you feel sensuous. You feel a new sensitivity,sensualness, even sexuality - as if all the senses havebecome fresh, younger, alive, as if the dust has fallenfrom you and you have taken a bath, and are beingcleansed with the shower. That happens.

That's why people - parricularly Buddhistmonks who have been doing Vipassana for centuries -don't eat much. They don't need to. They eat once -and that too a very meagre meal, very small; you maycall it at the most a breakfast . . . and once a day. Theydon't sleep much but they are full of energy. And theyare not escapists - they work hard. It is not that theyare not working. They will chop wood and work in thegarden, in the field, on the farm; they will work thewhole day. But something has happened to them, andnow the energy is no more being dissipated.

And the posture of sitting is very veryenergy-coruerving. The lotus position in whichBuddhists sit is such that all the ends of the body aremeeting - feet upon feet, hands upon hands. These arethe points from where the energy moves and flows our,because for the energy to flow out, somerhing pointed isneeded. Hence the male sexual organ is a pointed thingbecatrse it has to leak much energy. It is almost asafety-valve. When the energy is too much inside youand you cannot do anything, you release it sexually.

In the sexual act a woman never releases anyenergy. So a woman can make love to many persons in

Vipassaw 105

one night but a man cannot. A woman can evenconserve energy if she knows how; she can even getenergy.

From your head no energy is released outside. Ithas been made by nature in a round shape. So rhe brainnever loses any energy; it conserves - becarse that isthe most impoftant, the central management of yourbody. It has to be protected - so it is protected by around skull.

Energy cannot leak out from any round thing.That's why all the planets - earth and sun and moonand the sta6 - are all round. Otherwise thev will leakenergy and will die.

When you sit, you become rounded; handstouching hands. So if this hand releases energy, ir movesinto anorher hand. Feet touching feet . . . and the wayyou sit becomes almost a circle. Energy moves withinyou. It is not going out, One coruerves it: one becomesby and by a pool. By and by you will feel almosr afullness in your belly. You may be empry, you may nothavb eaten, but you feel a cerrain fullness. And then theonrush of sensuality. But it is a good sign, a very verygood sign. So enjoy it.

Becoming an astrorrriut of the inner spare

Many times in deep meditation, you willsuddenly become aware as if the gravitation has

) .

106 The Otange Book

disappeared. That now nothing holds you down, that itis now up to you to decide whether to fly or not. Thatnow it is up to you, if you want you can simply fly up tothe sky. The whole sky is yours. But when you open theeyes, suddenly the body is there, the earth is there, thegravitation is there. When you were with closed eyesmeditating you forgot your body, you moved to adifferent dimension; the dimension of grace.

Enjoy it, allow it, because once you startthinking it is crazy, you will stop it and that stoppingwill disturb your meditation. Enjoy it as in a dream youfly. Close your eyes. In meditation go wherever youwant, rise higher and higher into the sky, and manymore things soon will become available to you. Anddon't be afraid. It is the greatest adventure, greater thangoing to the moon; becoming an astronaut of the innerspace is the greatest adventure.

Bhagwansuggests this beautiful techni4ue far those who medisanbed by sensacioru of physicaliruabilirl andfl1ing.

Just sit in your bed for five or ten minutes andvisualise with closed eyes . . feel that your body isbecoming bigger, bigger, bigger, bigger. Make it as big aspossible - so big that it almost starts touching the wallsof the room.

You will start feeling that now you cannot moveyour hands - it is difficult . . your head is touching

Vipaswrc 107

the roof. First for two, three days just feel this; then startspreading out of the room. Fill the whole house, and youwill feel that the room is inside you. Then spread outsidethe house - fill the whole neighbourhood, and feel thewhole neighbourhood inside you. And then fill thewhole sky, and feel the sun and the moon and the stanmoving inside you.

This you continue for ren, twelve days. By andby, slowly, fill the whole sky. The day you have filledthe whole sky, start rhe reverse process. For two daysagain, become small. In the reverse process, sit and thenstaft imagining you are becoming very small. Just movethe other way. Your body is not as big as it appears - ithas become one foot high. You are just like a tiny toy -and you will feel lt. If you can imagine the hugeness, youcan imagine the smallness. Then even smaller _ sosmall that you can hold yourself in your hand. Theneven smaller . . . then even smaller. And within twelvedays bring it to such a point that you cannot findyourself. You have become so atomically small that it isimpossible to ffnd where you are.

- Make yourself as huge as the whole space andthen make yourself as small as an invisible aio* -twelve days one, then twelve days the other. you willfeel so beautiful, so happy and so cenrered that voucannot imagine it.

108 The Orange Book

Meditation can giveglimpses, because it

you the greatest

is the most useless

Vipassana 109

Sitting in a bus you are nor needed to doanything, you are simply sitting;travelling in a car or train or an

buy itl Nobody will be ready to buyIt is not a commoditv. It is useless.

thing in the world. You simply don't do

It is greater than sleep because in sleepanything, you simply move into silence. aeroplaner lou are not doing anything,

everything is being done by others; youcan close your eyes and move into theuseless, the inner. And suddenlyeverything becomes silent, and suddenlyeverything is cool, and suddenly you areat the source of all life.But it has no value on the market. youcannot go and sell it, you cannot say: Ihave great meditation. Is anybody ready

you are unconscious, whatsoeverhappens, happens unconsciously. Youmay be in paradise, but you don't know.In meditation you move knowingly,then you become aware of the path: howto move from the useful world of thewithout to the useless world within.And once you know the path, anymoment you can simply move inwards. to

i t .

II

I

LIz The ()range Book

Only meditation can help you totally,because you are not bringing it tosomebody else's notice, you are bringingit in front of your own being. You can beabsolutely free. You need not be afraidof what the other will think.

belly is smiling. And it is a smile, not a laughter, so it isvery very soft, delicate, fragile - like a small rose floweropening in the belly and the fragrance spreading all overthe body.

Once you have known what this smile is you canremain happy for twenty-four hours. And whenever youfeel that you are missing that happiness, just close youreyes and catch hold of that smile again and it will bethere. And in the daytime as many times as you wantyou can catch hold of it. It is always there.

'Bh tgwan '113

\feditation is not really a search forenlightenment. Enlightenment comeswithout any search.

'Bhagwan'

WITH each outgoing breath, simply say,'Bhagwan' inside; not very loudly - just a whisper, butrrside so that you can hear it. \07hen the breath comesrn, just wait. When the breath goes out, you call, andwhen the breath comes out. allow me to come in. Don'tdo anything - simply wait; so your work is only whenrhe breath goes out.

When the breath goes out, go into the universe.The outgoing breath is almost like dropping a bucketinto a well. And when the breath comes in, it is like thebucket being pulled out of the well. This is only fortwenty minutes. So four, five minutes to get into it, andthen twenty minutes to remain in it. So in alltwenty-five minutes at the most.

You can do it anytime. You can do it during theday, in the night.

ll+ The Orange Book

Tazen is deep unoccupiedness; it is not

even meditation, because when youmeditate you are trying to do something:remembering being God or even

remembering yourself. These effortscreate ripples.

kzen

IIN the aslvam, the TazenMediaaon group sits for one

hora u'd newcomers are encovraged n count the outbrenths

fur the first fiue cn ten minutes to help bing about therelaxation of ' choiceless awareness' .

You can sit anywhere, but whatsoever you arelooking at should not be too exciting. For examplethings should not be moving too much. They become adistraction. You can watch the trees - that is not aproblem becatrse they are not moving and the sceneremains constant. You can watch the sky or just sit inthe comer watching the wall.

The second thing is, dorlt look at anything inparticular - just emptiness, becatrse the eyes are there

Tszen lI5

irJ .rne has to look at something, but you are not. . {rng at anything in particular. Don't focts or:...ienrrate on anything - just a diffuse image. That-.axes very much.

And the third thing, relax your breathing. Don'tj., rt. iet it happen. Let it be natural and that will relax. rcn more.

The fourth thing is, let your body remain asrnmobile as possible. First find a good posture - you:an sit on a pillow or mattress or whatsoever you feel,i.ur .'rnce you settle, remain immobile, because if the\,.1r does not move, the mind automatically falls silent.In a moving body, the mind also continues to move,i.ecause body-mind are not two things. They are one

. . it is one energy.In the beginning it will seem a little difficult but

atier a few days you will enjoy it tremendously. You willsce, by and by, layer upon layer of the mind starting toJrop. A moment comes when you are simply there withno mind.

Bodhidharma sat for nine.years just facing theu'all, doing nothing - just sitting for nine years. Therradition has it that his legs withered away. To me thatis symbolic. It simply means that all movementswithered away becduse all motivation withered away.He was not going anywhere. There was no desire tomove, no goal to achieve - and he achieved thegreatest that is possible. He is one of the rarest souls that

118 The O'range Book

Meditators are thought to be escapists.That is utter nonsense. Only themeditator is not an escapist -

everybody else is. Meditation meansgetting out of desire, getting out ofthoughts, getting out of the mind.Meditation means relaxing in themoment, in the present. Meditation isthe only thing in the world which is notescapist, although it is thought to be themost escapist thing. People whocondemn meditation always condemn itwith the argument that it is escape,escaping from life. They are simplyt?lking nonsense; they don't understandwhat they are saying.Meditation is not escaping from life: it isescapinginto life. Mind is escaping fromlife, desire is escaping from life.

Looking

t / fIVIEDITATION is nothing but the art of

opening your eyes, the art ofcleansing your eyes, the aftof dropping the dust that is gathered on the mirror ofyor.n consciousness. It is natural - dust gathers. Manhas been travelling and travelling for thousands of lives- dust gathers. !7e are all travellen, much dust hasgathered - so riruch so that the mirror has completelydisappeared. There is only dust upon dust, layers andlayen of drut and you cannot see the mirror. But themirror is still there - it cannot be lost because it is yourvery nature. If it can be lost then-it cannot be yournature. It is not that you have a mirror; you are themirror. The traveller is the mirror. He cannot lose it, hecan only forget it - at the most, forgetfirlness.

120 The OrangeBook

Meditation is opening the eyes,meditation is looking.

The exisrential moment is right now. Just have alook, and that is meditation - that look is mediation.Just seeing the facticity of a certain thing, of a certainstate, is mediation. Meditation has no motive, hencethere is no centre to it. And because there is no motiveand no centre, there is no self in it. You don't functionfrom a centre, in meditation, you act out ofnothingness. The response out of nothingness is whatmeditation is all about.

Mind concentrated acts out of the past.Meditation acts in the present, out of the present. It is apure response to the present, it is not reaction. It actsnot out of conclusions, it acts seeing the existential.

Look@ IzL

t.cbns witlput words

Try in small things not to bning the mind in. Youlool at a flower - you simply look. Don't say'beautiful','{y'. Don't say anything. Don't bring in words, don'tEilnlise. Simply look. The mind will feelcomfonable, uneasy. The mind would like to sayredring. You simply say to the mind'Be silent, let me:c, I will just look'.

In the beginning it will be difficult, but start withdrirgs in which you arc nor too involved. It will befficult to look at your wife without bringing worrds in.Yotr are too involved, too emotio:rally anached. Argrya in love - but too involved.

[,ook at things which are neutral - a rock, afower, a tree, the sun rising, a bird in flight, a cloudooving in the sky. Just look at things with which you.re not much involved, from which you can remain&tached, with which you can remain indifferent. Startfrom neutral things and only then move towardsemotionally loaded situations.

The colaw of silence

\07henever you have some view of somethingblue, the blue of the sky, the blue of the river iust sitsilently and look into the blue of it and you will feel a

:tl !i-,1,.r

l2Z The Orange Book

very deep tuning with it. A great silence will descend on

you whenever you meditate on the colour blue.

Blue is one of the most spiritual colours because

it is the colour of silence, stillness. It is the colour of

tranquility, rest, relaxation. So whenever you are really

relaxed, inside you will suddenly feel a blue luminosity.

And if you can feel a blue luminosity you will

immediately feel relaxed. It works both ways.

I-aok into yow heolache

Next time you have a headache try a small

meditative technique, just experimentally - then you

crrn go on to bigger diseases and bigger symptoms.\7hen-you have a headache just try a small

experiment. Sit silently and watch it, Iook into it - not

as if you are looking at an enemy, no. If you are looking

at it as your enemy, you will not be able to look rightly.

You will avoid - nobody looks at the enemy directly;

one avoids, one tends to avoid. Look at it as your friend.

It is your friend; it is in your service. It is saying,"something is wrong - look into it." Just sit silentlyand look into the headache with no idea of stopping it,

with no desire that it should disappear, no conflict, nofight, no antagonism. Just look into it, into what it is.

Watch, so if there is some inner message, the

headache can give it to you. It has a coded message.

And if you look silently you will be surprised. If you look

Lnoking 123

i..cnrly three things will happen. Fint: the more you. .'k into it, the more severe it will become. And then. .'u will be a little puzzled: "How is it going to help if it is':<;.rming

more severe?" It is becoming more severer.cause you have been avoiding it. It was there but you.ere avoiding it; you were already repressing - even. rthout the aspro you were repressing it. When you look:nto it, repression disappean. The headache will come:.. its natural severity. Then you are hearing rr withunplugged ears, no wool around your ears.

First thing: it will become severe. If it istecoming severe, you cirn be satisfied that you arelooking rightly. If it does not become severe, then youare not looking yet; you are still avoiding. Look into it- it becomes severe. That is the first indication that.res, it is in your vision.

The second thing will be that it will becomemore pin-pointed; it will not be spread over a biggerspace. First you were thinking, "lt is my whole headaching." Now you will see it is not the whole head, it isJust a small spot. That is also an indication that you aregazing more deeply into it. The spread feeling of theache is a trick - that is a way to avoid it. If it is in onepoint then it will be more severe. So you create anillusion that it is the whole head which is aching. Spreadall over the head, then it is not so intense at any point.These are tricks that we go on playing.

[.ook into it and the second step will be that itcomes to be smaller and smaller and smaller. And amoment comes when it is just the very point of a needle

I24 The Orange Book

-ver! sharp, immensely sharp, very painful. You havenever seen such pain in the head. But very muchconfined to a small spot. Co on looking into it.

And then the third and the most importantthing happens. If you go on looking at this point when itis very severe and confined and concentrated at onepoint, you will see many times that it disappears. Whenyour gaze is perfect it will disappear. And when itdisappears you will have the glimpse of where it iscoming from - what the cause is. When the effectdisappears you will $ee the cause. It will happen manytimes. Again it will be there. Your gaze is no more thatalert, that concentrated, that attentive - it will comeback. Whenever your gaze is reclly there, it willdisappear; and when it disappears, hidden behind it isthe cawe. And you will be surprised: your mind is readyto reveal what the cause is.

And there can be a thousand and one causes.The same alarm is given because the alarm system issimple. There are not many alarm systems in your body.For different causes the same alarm is given. You mayhave been angry lately and you have not expressed it.Suddenly, like a revelation, it will be standing there.You will see all your anger that you have been carrying,€rryrng . . . like pus inside you. Now this is too much,and that anger wants to be released. It needs a catharsis.Cathart! - and immediately you will see the headachehas disappeared. And there was no need for the aspro,no need for ani, treatment.

Lktenhry 125

Yqr are your undoing, you are thebrrrier. Meditation is when theaditator is not!

I-jstening

T)^[\fURm passive - not doing anything, jnst

lncning. And listening is not a doing. You havenothing to do to listen to anything - your ears aredrrays open. To see you have to open the eyes - atlcast that much has to be done. To listen, not even thatmuch has to be done - ears are always open. You aredways listening. Just don't do anything and listen.

Ustening wik sympathy

Listening is a deep participation between thebody and the soul and that is why it has been used as one

L26 The Orange Book

of the most potential methods of meditation, because it

bridges the two infinitesr the material and the spiritual.And let this be your meditation; it will help you.

ri7henever you are sitting, just listen to whatsoever isgoing on. It is the market-place and there is much noise

and traffic, and the train and the plane; listen to it with

no rejection in the mind that it is noisy. Listen as if you

are listening to music, with sympathy. And suddenlyyou will see that the quality of the noise has changed. It

is no more distracting, no more disturbing. On thecontrary it becomes very soothing. If listened to rightly,even the market-place becomes a melody.

So what you are listening to is not the point. Theis you are listening, not just hearing.

Even if you are listening to something that you

have never thought of as worth listening to, listen to itvery cheerfully as if you are listening to a Beethovensorurta.-And suddenly you will see that you havetransformed the quality of it. It becomes beautiful. Andin that listening, your ego will disappear.

A ptllar of energy

A.l-L certain silence immediately comes to you if

you stand quietly. Try it in the comer of your room. Justin the comer, stand silently, not doing anything.Suddenly the energy also stands inside you. Sitting youwill feel many disturbances in the mind because sitting isthe posture of a thinker; standing, the energy flows like apillar and is distributed equally all over the body.Standing is beautiful.

Try it because some of you will find it very verybeautiful. If you can stand for one hour it is justwonderful. Just by standing and not doing anything, notmoving, you will ftnd that something settles within you,becomes silent, the centering happeru and you will feelyourself like a pillar of energy. The body disappean.

point

F eel the silence of the womb

IL,W silence become your meditation.

Wheneveryou have time, jwt collapse in silence - andthat is exactly what I mean: collapse - as if you are asmall child in your mother's womb. Sit this way andthen by and by you will start feeling that you want to putyour head on the floor. Then put the head on the floor.Take the womb-posture as the child remains curled up inthe mother's womb and immediately you will feel thesilence is coming, the same silence that was there in themother's womb. Sitting in your bed, go under a blanketand curl up and remain there utterly still, doingnothing.

A few thoughts sometimes will come, let thempass - you be indifferent, not concemed at all if theycome, good; if they don'tcome, good. Don'tftght, don'tprsh them away. If you fight you will become disturbed,

Feel the silerce of the wort n9

\{editation is your birthright! It is there,T?iting for you to relax a little so it can

slng a song, become a dance.

if you push them away, you will become penistent, ifyou don't want them, they will be very stubbom aboutgoing. You simply remain unconcemed, let them bethere on the periphery as if traffic noise is there. And itis really a traffic noise, the brain trafftc of millions ofcells communicating with each other and energy movingand electricity jumping from one cell to another cell. Itis just the humming of a great machine, so let it bethere.

You become completely indifferent to it, it doesnot concem you, it is not your problem - somebodyelse's problem maybe, but not youn. \il?hat do you haveto do with it? And you will be surprised - moments willcome when the noise will disappear, completelydisappear, and you will be left all alone.

130 The Orange Book

Neeer be a masochist

Never be a masochist. Don't tofture yourself inany name whatsoever. People have tortured themselvesvery much in the name of religion, and the name is sobeautiful that you can go on torturing yourself.

So remember ._ I teach happiness, not torture!If you feel sometimes that something is becoming heavy,becoming rough going, it has to be changed. You willhave to change rnany times. By and by you will come toa point where no change will be needed. Thensomething will fft absolutely - not only with yourmind, with your body, but with your soul.

E\IENINGslwke, dance and sing

II

:-i ' r.l ii,:i,l

134 The Orange Book

Do my meditations, but not willfully.Don't force them, rather let themhappen. Float in them, abandonyourself in them, be absorbed, but notwillfully. Don't manipulate because Don't manipulate. Allow things towhen you manipulate you are divided, h"pp.n.you become two: the manipulator and

If you are doing the Kundalini Meditation, thenallow the shaking, don't do it. Stand silently, feel itcoming and when your body starts a little trembling,help it but don't do it. Enjoy it, feel blissful about it,allow it, receive it, welcome it, but don't will it.

If you force it will become an exercise, a bodilyphysical exercise. Then the shaking will be there butjust on the surface, it will not penetrate you. You willremain solid, stone-like, rock-like within; you willremain the manipulator, the doer, and the body will just

be following. The body is not the question - you arethe question.

!7hen I say shake I mean your solidity, yourrock-like being should shake to the very foundations so

Shoke 135

6e manipulated. Once you are two,tnven and hell are createdsrmediately. Then there is a vastJsrance between you and the truth.

drat it becomes liquid, fluid, melts, flows. And whenrhe rock-like being becomes liquid, your body will$llow. Then there is no shake, only shaking. Thennrbody is doing it, it is simply happening. Then theirp ir no,.

The Chaotic Meditation, or the Kundalini, orthe Nadabrahma, these are not really meditations. Youare just getting in tune. It is like . . . if you have seenlndian classical musicians playing. For half an hour, orrcmetimes even more, they simply go on fixing theirirstmments. They will move their knobs, they willmake the strings tight or loose, and the drum player will

L36 Tfu Orange Book

go on checking his drum - whether it is perfect or not.For half an hour they go on doing this. This is notmusic, this is just preparation.

Kundalini is not really meditation. It is justprepa.ration. You are preparing your instrument. Whenit is ready, then you stand in silence, then meditationstarts. Then you are utterly there. You have wokenyourself up by jumping, by dancing, by breathing, byshouting - these are all devices to make you a littlemore alert than you ordinarily are. Once you are alert,then the waiting.

!(/aiting is mediadon. Waiting with fullawareness. And then it comes, it descends on you, itsurrounds you, it plays around you, it dances aroundyou, it cleanses you, it purifies you, it transforms you.

Sucying Mdiatiur

First stage: 20 minutes

Sit crosslegged wik eyra closed. Start swaying gartly, first wthe lefr side, ken m rhe nght. The swaying need not irutolvethe whole of tfu bdy, but bend orer as far as you can gocondorraily. When you ruch the fwtlwt point, Iet ut thesound'lno' -dnitfvrcefully, wirhajerk. Do tlis atdvendof tfu sway, on both si.des.

hlorll sage: 20 minutes

,t gt silent\, unrwuing.

lLd s4ge: 20 minutcs

Srnd in a ccrnrst, absolutcly still.

Dance

!7"t* rhe movement becomes ecsratic thenn is a dance. When the movement is so total there is nocao, then it is a dance.

And you should know that dancing came intothe world as a technique of meditation. The beginningdancing was not the dance, it was to achieve an ecsrasywhere the dancer was lost, only the dance remained _no ego, nobody manipulating, the body flowingspontaneously.

There is no need to find any other meditation.Dance itself becomes a meditation if the dancer is lost.The whole point is how to lose oneself. How you dothat, or where, is irrelevant. Just lose younelf. A point

Slrake 137

138 The ()range Book

comes where you are not, and still things go on . . . as ifyou are possessed.

Dance is one of the most beautiful things thatcan happen to a man. So don't think about meditationseparately. Meditation is needed as something separatefor people who don't have any very deep creative energ)';no direction for their energy to get so deeply involvedthat they can be lost.

But a dancer, a painter, a sculptor, need nothave any other meditation. All that they need is tomake their dimension so deeply penetrating that a pointof transcendence comes. And there is nothing likedancing . . .

So for at least one hour every day, forget alltechnique. Make it a point to simply dance to God. Sothere is no need to be technical - because He is not anexaminer. You will simply dance as a small child . . . asa pnyer. Then dance will have a totally different qualityto it. You will feel for the first time that you are takingsteps that you have never'taken before; that you aremoving in dimensions which have never been known toyou. Unfamiliar and unknown ground will be traversed.

By and by, as you will become more and more intune with the unknown, all techniques will disappear.And without techniques, when dance is pure andsimple, it is perfect.

Dance as if you are deep in love with theuniverse, as if you are dancing with your lover. kt Godbe your lover.

Dance I39

\{editation has nothing to do with!€riousness. Meditation is playfulness.That's why my insistence here is moreon dancingr on singing.

funce together

You can create a small group of friends who canJance together. That will be better, more helpful. Mans so weak that alone it is difficult to continue anything.Hence, schools are needed. So if you are not feeling likedoing it one day and others are, their energy moves you.Someday somebody else is not feeling like it but you are,so your energy comes through.

Left alone, man is very weak and willless. Oneday you do it and another day you feel that you are tiredand have other things to do. Meditations bring resultsonly when they are done in a persistent way. Then itsinks inside vou.

140 The OrangeBookDarce l4l

fu ,rst sand in the middle of the room, viiualise-lf as b.,r,g

" tree and start dancing.

hz wirh yw lwnds

Jrst sit silently and allow your fingers to have*n own movement. Feel the movement from therrdc. Don't try to-see it from the outside, so keep youre- clced. I-et the energy flow more and more rnto theLtdr.

The hands are deeply connected with the brain,6c right hand with the left side of the brain, the leftbnd with the right side of the brain. If your fingers canbc dlowed total freedom of expression many firanycroions accumulated in the brain are released. That istf,c easiest way to release the brain mechanism, itsrplessions, its unused energy. Your hands are perfectlycapable of doing it.

Sometimes you will find the left hand up,snetimes the right hand up. Don't force any pattem,rhasoever is the need of the energy it will. take that5rm. \Uhen the left side of the brain wants to releasecr€rg:f , it will take one form. When the right side of thebrain is too burdeied with energy then there will be adifferent gesture.

You can become a great meditator through handtestures. So just sitting silently, play, allow the handsand you will be surprised; it is magical. You need not

It is jusi as if you are digging a hole in the earth'

One day you dig in one place, anothel dav- i1 another

place. Then you can go on digging for-the whole of your

iif. n, the well will never be ready' You have to dig in

the same place continuouslY'Sornake it a point, at the same time every day'

And if in the same place it is possible, very good; the

same room, the same atmosphere, bum the same

incense . . so the body by and by leams and the mind

iv *d by gets the feel of it. The moment you enter the

room you "'..

,."dy to dance. The room is charged' the

time is charged.

Dance Eke a nee

Just raise your hands and feel like a tree in a

strong wind. Dance like a tree in the rains and the

winds. I-et your whole energy become a dancing energy'

sway and move with the wind, just feel the wind passing

through you. Forget that you have a human body - you

are a tree, get identified with the tree'

Go into the open if it is possible, stand amongst

the trees, become a tree and let the wind pass through

you. To feel identified with a tree is immensely

strengthening, nourishing. One easily- enters into the

primal .o*.io*rr.rr. Trees are sdll there; talk with

ir."r, h,rg the trees and you will sudden-ly feel that

everythi;g is back. And if it is not possible to go out

l4Z The Orange Book

still so the dynamism will go deeper, to the very roots' to

jump and jog and do much chaotic meditation' Just yotn

hands will do.

Awakening the subtle laYrs

- If you continuously do body movements and you

never sit silently, then too you will miss something'

When the energy has started moving, one should

become ataolutely silent, otherwise the movement

remains gross. The body movement is good but it is a

gror, *oi.*.nt, and if the whole energy remains in the

gror, ^ou.-.nt, the subtle movement will not start'

One has to come to a point where the body is

cor"npletely still like a statue ' so all gross movements stoP

Uui itt" energy is there ready to move - and there is no

opening for it in the body' It seeks a new opening inside

that is ,rot of the body. It starts moving in the subtle

layen.But fint the movement is needed' If the energy is

not moving, you can sit like a stone and nothing will

happen. The first thing is to help the energy to move'

and the second thing is that when it is really moving'

stop the body. When the energy is throbbing so much

"rrd .."dy to move somewhere, then it will have to move

into the subtle layers because the gtoss is no more

available.So first make it dynamic and then let the bodv be

D a w e 1 4 3

6c very core of your being. Make a synthesis: twentyannutes of body movement, and after twenty minutesrdlenly stop. You can have an alarm, and when it goes*i'suddenly stop. The body is full of energy but nowdrn the body has frozen, the energy will start finding{rt ways. This is the method to work inwards.

WhirlingMeditation

,^\)Un Whirling is one of rhe most ancient

techniques, one of the most forceful. It is so deep thateven a single experience can make you totally different.Whirl with open eyes, just like small childr,en go onrwirling, as if your inner being has become a centre andyour whole body has become a wheel, moving, a potter'swheel, moving. You are in the centre, but the wholebody is moving.

It is recommended tlwt no food or dnink be akm far threeIwws befme whirling. It is best to lwve fure feet attd wesrloose cloking. The melimtion is divided into two sutges,whirling and, resting. There ts no fixed time for the whirling- it can go on far hows - but it is suggestel rlwt you

141 Ttw Orunge Book

contintefar atlustanliaur n getfiily inlr:tfufeehngaf tlvenerg whirlpool.

The whhkng Ls doie on the spot in an anti-clockwisedirection, wik tlw right arm heB high, paln rqwards, atdth" l"ft arm law, palm downwards. People wlw feeldiscortfort from whirhng anti-clockwbe un dwrrye toclodcwise. I*t yow MJ be soft and keQ yur eys open,but unfocused so thtt images b,cotrw Hu.rrd at d fb*irg.Renwin silent.

For ke fwst 15 minutes, route slow\. Then gradwlb buiWuD sDeed ouer the next 30 minutes until the whirling ukeswer ard you become a whirlpool of enugy - the periphery astCIrm of maveflwnt but the u.ritness at the centre silent andstill

When you are whirhng so fost tlwt lou cnnnot remainupight, yow body wiL foll by itself . Don't make the fall odecision on Jour Wt nat attempt to crnclnge the landing inadvonce; if yow body k soft you willlnnd, softly and the earkwill abssrb Jolln energJ.

Orce you have fallen, the second pan of the medintionst4rts. Roll onto Jout stomachimmediately so dwt 1ow barenaoel is in contact with the emth. If anybdy feels stongdkcomfort lying this way, he slwuldlie onhisbad<. Feel yowbody blerding inn the etrrh, Iike a small child pressed n tlwmother's breasts. Keq your eyes clased ard. renwin pcssiveand silrr;l for at least 15 minues.

WhirlirryMdiation L45

*t *e mediationbe u quiet and irvctiue cs possible.

* pople rnay feel nauseous &ningthe Whbkng' )-adon, but th* feelhg shouB ilivppeu within two cr-c fus. Only discontirurc the mdiwtian if tt petsrsts.

Singr^r)mCmc is divine, one of the most divine

rtivities. Only dancing is a competitor with it, it isrrxt only to dancing. And why are singing and dancingdivine activities? - because these are the activities inrhich you can be utterly lost. You can &own younelf insinging, so much so drat the singer disappears, only therong remains, or the dancer disappean and only thedance remains. And that is the moment ofmeamorphosis, transfiguration, when the singer is nomore and there is only the song. \U7hen your totality hasbecome a song or a dance, that is prayer.

What song you are singing is irrelevant; it maynot be a religious song, but if you can sing it totally it issacred. And vice versa: you may be srnging a religioussong, hallowed by the ages, but if you are not totally in

146 The Orange Book

Music creates such a harmony that evenGod starts nodding at you, saying yes royou. Mwic is numinous . . . suddenlythe sky starts touching you; you areoverwhelmed by the beyond. And when

it, it is profane. The content of the song does notrnatter; what matten is the quality that you bring tosinging, the totality, the intensiry, the fire.

Don't repeat anybody else's song, because that isnot your heaft, and that is not the *"y you can pouryour heart at the divine feet. kt your own song arise.Forget about metre and grammar. God is not too muchof a grammarian, and He is not worried about whatwords you use. He is more concemed about vour heart.

Eurl euening st rhe ashram hundrds garher in Buddlw Hailfnr a celebration'of spontaneous song mrd dance.

Mantta 147

:ire beyond is closer to you, when theirrrsteps of the beyond are heard,r.lmething inside you gets the challenge,tecomes silent, quieter, calmer, cool,crrllected.

\lanwa

TIF yo,, have a musical ear, if you have a heart

. hrch can understand mwic - not only understand but:rr,:[ - then a mantra will be helpfirl, because then you:an become one with the inner sounds, then vou cansrove with those sounds to more and more subtle layen.Then a moment comes when all sounds stop and only:he universal sound remains. That is aum.

.{um'

Make it a point for at least twenty minutes in themoming and twenty minutes in the night to sit silently,halfopen the eyes and just look down. Breathing shouldbe slow, body unmoving. Start chanting aum inside.

148 The Oronge Book

It is one of the greatest experiences oflife when music is there surroundingyou, overwhelming you, flooding you,

and meditation starts growing in you -

when meditation and music meet, worldand god meet, matter and consciousnessmeet. That isunio m^ystica - the mvsticunion.

There is no need to bring it out: it will be morepenetrating with lips closed; even the tongue should notmove. Chant aum fast - aum aum aum aum; fast andloud but inside you. Just feel that it is vibrating all overthe body from the feet to the head, from the head to thefeet. Each aum falls into your consciousness like a'rockthrown into a pool and ripples arise and spread to thevery end. The ripples go on expanding and touch thewhole body.

Doing this there will be momenrs - and theywill be the most beautifrrl moments - when you will notbe repeating and everything has stopped. Suddenly youwill become aware that you are not chanting andeverything has stopped. Enjoy it. If thoughts startcoming, again start chanting.

Manfia I49

And when you do it at night, do it at least two:, .rr before you go to sleep, otherwise if you do it just-.,re you go to bed, you will not be able to go to sleep-rrls€ it will make you so fresh that you will not feel-rc rr. You will feel like it is moming and you have=r:eJ well, so what is the point.

You can find your own pace. After two or three:ns )-ou will find what suits you. To a few people very

':irr. To others very slowly is more suitable, so itrgends on you. But whatsoever feels good, continue.

lu rcrne d Jesw

If Jesus'name moves you, sit silently and let that:1ame move you. Sometimes say silently,Jesus, and theneait. That will become your nnntra. This is the wayrhat a real rnanrra is bom. Nobody can give you amanm; you have to ffnd it, what appeals, what movesvou, what creates a great impact on your soul. If Jesus',rhen beautiful. Sometimes sitting silently, just repear'Jesus'and wait and let the name move deep, deeper intorhe recesses of your being - let it go to the very core..A.nd allow! If you start dancing, good; if you start crying,good;_if you staft laughing, good. Whatsoever happensout of it, let it be. Let it be so, don't interfere, don,tmanipulate. Go with it and you will have your fintglimpses of prayer and meditation and your first glimpoes

150 The Oronge Book

of God. The first rays will start penetrating your darknight of the soul.

Any sound which feels aesrhetic and beautiful,any sound which creates a *uill and joy in the heart,will do. Even if it doesn't belong to any language, that isnot the point at all - you can find lust pure sounds thatare even more deep-going. Because when you use acertain word, it has certain rneanings - those meaningscreate a limitation. rDThen you use a pure sound, it hasno limitation, it is infinite.

Humming

r r.t-LUvtvtlNG can be a tremendous help and

'.t)u coD do it whenever . . At least once a day, if you:an do it twice, it will be good. It is such a great innermusic that it brings peace to your whole being; then yourconflicting parts staft falling in tune and by and by asubtle music which you can hear arises in your body.After three or four months you will be just sittingsilently and you can hear a subtle music, a harmonyinside, a kind of humming. Everything is functioning soperfectly well, like a perfectly functioning car whoseengine is humming.

A good driver knows when something goeswrong. The passengers may not become alert but thegood driver knows immediately when the hummingchanges. Then the humming is no mor€ harmonious. A

L5Z The Orunge Book

new noise is coming. Nobody else is aware, but one who

loves driving will immediately become aware thatsomething is going wrong. The engine is not functionirgas it should.

A good hummer by and by starts feeling when

things are going wrong. If you have eaten too much you

will find your inner harmony is missing and by and byyou will have to choose: either eat too much or have the

inner harmony. And the inner harmony is so precious,

so divine, such a bliss, who bothen to eat more?And without any effort to diet you find you are

eating in a more balanced way. Then humming goes still

deeper, you will be able to see which foods disturb your

humming; you eat something heavy and it stays too long

in the system and then humming is not so perfect.Once humming starts you will find when sex is

rising, when it is not rising, and if the wife and husbandare both humming you will be surprised how great aharmony arises between two persons and how by and bythey become intuitive, how they start feeling when the

other is feeling sad. There is no need to say; when the

husband is tired the wife knows it instinctivelv becarsethey both function upon the one wavelength.

Nadnbrahma 153

\leditation is total sensitiviw.

NatabrahmaMediwtion- :he aftenwon medimtion of the monrhly medintion camps

\ II Y.IOaBRAHMAis an oldTibenn rcchnique which wos

ngntolJy done in the earll haurs of the morning. It can bet ne at anJ time of the day, alone vr with others, but have onenpry stomach and remain irwctive for ot lea,st 15 minutesgvrwards. The medimtion lasts an how wd there are threerllges.

Fnsr Srage: 30 minutes

Sit in a relaxed position with eyes closed, and, kps rcgether.Str;n humming, loudly enough to be heard by othus ande1€dk & uibration kroughout 1ow body. You can qtisualise ahollow ntbe or an empty vess;el, filled only with the vibrationsof thehumming. Apoint will come wlwnthehummtng

154 The Aange Book

continues by i*elf and you become the listener. There is rcspecial breathing attd lou can aker the pitrh or move Jourbody smoothly and slnwly if you feel like it.

Second Smge: 15 minutes

The second stage is diuided into two 7Vz minute sections.For ke first half , mwe the lwnds, pahns up, in m outwardcirculm motion. Snrting at the rwtel, both hatds mouefcnwards and then divide to mske two Imge circles minoringeach other left and right. The movement should be so slourdwt at dmes there will appear rc be no mor)ement at att. Feeltlwt you arc $ving energl outwards to the uniuerse.After 7Vz minutes turn the Innds, palms down, and startmouing them in the opposite direction. Now the lwnds willcome together towards the rwvel and dic)ide outwards to thesides of thebody. Feelthatyouarewkingenngy in. Asinke

first smge, don't inhibit any soft, slow mouemen* of the restof your body.

Third Smge: 15 minutes

Sit absolutely quiet and still.

Nadabrahma far couplei

Blwgwanlws guen abeaudful variation of thk tcclnique forcouples.

Nadabrohnw 155

l;:-rzrs sit facing each other, coc,)ered b1 a bedsheet andrerng each other's crossedlwnls, Itis best tn wear no other"r dung. Ught the room on\ b fo* small candles andbrant, arrticdar incense, kept only for this mediation.

-1 :c lour qres andhwn ngethu for thirty minrtes. After arn u'hile the enugies willbe feh to meeta msrge and unite.

Bltngwan, wlwt to do aboutmosquitoes?

IVI.OSQUITOES are ancient meditators whohave fallen. Hence they are against anybody succeedingrn meditation. They ate very jealous. So whenever younreditate they are there to disturb, to distract.

And this is nothing new; this has always been so.ln all the ancient scriptures it is mentioned! In Jainrriptures particularly so, because the Jain monk lives

-

naked. Just think of a naked Jain monk, and India, andmosquitoesl Mahavir had to give specific instructions onwhat attitude to take abut mosquitoes. He told hisdisciples that when mosquitoes attack, accept. This isthe ultimate distraction. If you can win this then there isno other difficulty, no greater difficulty. And when.hesays, he knows! To live naked in India is a difficultthing.

156 The Orange Book

Once I stayed in Samath where Buddha tumedthe wheel of dlwmma, where Buddha delivered his fintserrnon, the most important sermon which became thebeginning of a new tradition. I was staying with a

Buddhist monk.I have seen mosquitoes, but nothing to be

compared with Sarnath mosquitoes. Poona mosquitoesare just nothingl Feel very happy about it! You arefortunate that I am not in Samath. The mosquitoes were

really that big!Even in the dqytime we used to sit under the

mosquito nets. In one mosquito-net in one bed would sitthe Buddhist monk; in the other I would sit - and wewould talk.

I said, "I am never going to come again," becausehe was asking me to come again and stay. I said, "Never,never! This is my first and last time."

He said, "That reminds me, that down the ageswe Buddhist ttto.tkr have been laughing and joking

about why Buddha never came to Samath again. Hecame only once; he delivered the first sermon, andescaped!"

He went many times to other places. He musthave gone at least thirty times to Shravasti; he must'have gone at least forty times to Rajgir, and so on and soforth. Each place that he visited, he visited again andagain. But Samath, only once. He never came backagain to that place.

"And." the monk said. "it is because of these

Mosquines? I57

r'..luitoes. And you also say that you will never comeItzrn."

I said to him, "At least in one thing I will followlrldha! I cannot follow in other things - I have to be ai3ht unto myself - but about this thing let him be thelhtl"

I know it is difficult, very difficult, but you willbre to leam. Don't be distracted. That does nor meannru allow the mosquitoes to exploit you! Protect yourselfrt every possible way - but with no anxiety, nornntion. kotect yourself, avoid the mosquitoes, throwdrcm away, shake them off - but with no irritation.They are doing their thing. And that much has to bercepted. They are not particularly against you.Sunebody mtrst be having his breakfast or lunch orJrnner, so be polite. You have every right to protectrounself, but there is no need to be irritated. Irritationrrll disturb the meditation, not the mosquito. You canrhake off the mosquito very meditatively, attentively,fully alert, with no irritation. Try it!

The real problem never comes from the outsidd;dre real problem always comes from inner irritation. Forcxample, dogs are barking outside and you aremeditating. Immediately you are angry: "These stupiddogs!" But they are not in any way disturbing yourmeditation, they are simply enjoying their life! Theymust have seen a policeman or a postman or asannyasin! Dogs are very much against uniforms, veryanti-uniform. The moment thev see a uniform thev start

158 The Orange Book

Meditation is nothing but coming back

home, just to have a little rest inside. It

is not the chanting of a mantra' it is not

even a prayer; it is just coming back

home and having a little rest. Not going

anywhere is meditation, just being

where you are; there is no other'where'- just being there where you are, just

occupying only that space where you

are .

barking. They don't believe in uniforms, and they are

entitled to have their own belief. But they are not trying

to disturb you particularly.Mosquitoes are doing their thing. You have to

protect yourself, you have to do your own thing, but

don't get initated. Only irritation is the problem. And

then if you cannot get irritated, if you are not distractedby all the nuisance that mosquitoes are creating aroundyou, you will even feel grateful to them: they have givenyou a secret key.

If you are not distracted by the mosquitoes, then

nothing can distract you. Then you have come to a very

stable state of meditation.

NIGI{Tfanwsy, FraJ er and, loq)e

160 The Orange Book

All meditation isexperience of sex

essentially thewithout sex.

Become ahollow bamboo

MTDITATI.N is a way ro come to terrnswith one's loneliness, to have an encounter with one,sown loneliness - rather than escaping from it, divingdeep into it and seeing exactly what it is. And then youare in for a surprise. If you go into your loneliness youwill be surprised: at the very centre of it it is not lonelyat all. There resides aloneness, which is a totallydifferent phenomenon.

The circumference consists of loneliness and thecentre consists of aloneness. The circumference consistsof solitariness and the centre of solitude. And once youhave known your beautiful aloneness, you will be atotally different person - you will never feel lonely.Even in the mountains,or in the deserts where you willbe aholutely alone, you will not feel lonely - because

Become a hollow banboo 161

-:. rhe night, just the opposite of the=\)ming, be completely unconscious;I'n't bother at all. The night has come,:he sun has set, now everything isnoving into unconsciousness. Move

lnto unconsciousftess.

.:r vour aloneness you will know God is with you, in yourrlon€o€ss you are so deeply rooted in God that who-ares whether there is somebody else outside or notl Youare so full inside, so rich inside. . . .

Right now, even in the crowd you are lonely.And I am saying, if you know your aloneness, even inrour loneliness you will not be lonely.

Then one starts overflowing like a fountain. Outrrf that aloneness arises the fragrance of love, and out ofthat aloneness arises creativiw - becawe out of thataloneness God starts flowing. You become a hollowbamboo. . . . He starts singing. But the song is alwaysl l ls.

Mediate onlight

TIHE rno.e you meditate on light, the more you

will be surprised that something inside starts opening asif a bud is opening and becoming a flower.

Meditation on light is one of the most ancientmeditations. In all the ages, in all the countries, in allthe religions, it has been emphasised for a particularreason, because the moment you meditate on light,something inside you that has remained a bud sartsopening its petals. The very meditation on light createsa space for its opening.

. So let that be your meditation. lThenever youhavg t-img close your eyes; visualise light. Whenever yousee light be in tune with it. Just don;t go on ignoring it.Be worshipful towards it. It may be a sinrise,"it maybejust a candle in the room, but be prayerful towards it andyou will gain much.

Mditate onhght 163

Great is the benediction if one continues feelingrne with light.

Trank - the technique of gaing

TlF you look at a flame for a long time for a few

oonrhs, one hour every day, your third eye startsnrnctioning perfectly. You become more alert, morelqshrfilled.

The word rardk comes from the root which

means tears, so you have to look at the flame until tearsstan flowing from the eyes. Go on staring, unblinking,and the third eye will start vibrating.

The technique of gazing is not concemed reallywith the oblect, it is concemed with gazing itself.Because when you stare without blinking your eyes, youbecome focussed. and the nature of the mind is to beconstantly moving. If you are really gazing, not movingat all, the mind is bound to be in a difficulw.

164 The Orange Book

The nature of the mind is to move from oneobject to another, to move constantly. If you are gazirgat darkness or at light or at something else, if you arereally gazing, the movement of the mind stops. Becauscif the mind goes on moving, your gaze will not bethere; you will go on missing the object. When themind has moved somewhere else, you will forget, youwill not be able to remember what you were looking at;The oblect will be there physically, but for you it willhave disappeared because you are not there;you have moved in thought.

Gazing means, tr4tdk means, not allowing yourconsciousness to move. And when you are not allowingthe mind to move, in the beginning it struggles,struggles hard, but ifyou go on practising gazing, by andby the mind loses struggling. For moments it stops. Andwhen mind stops there is no mind, because mind canexist only in movement, thinking can exist only inmovement. When there is no movement, thinkingdisappears, you cannot think, becau$e thinking meansmovement - moving from one thought to another. It isa process.

If you gaze continuously at one thing, fully awareand alert . . . because you can gaze through dead eyes,then you can go on thinking - only eyes, dead eyes, notlooking. Just with dead men's eyes you can look, butyour mind will be moving. That will not be of any help.Gazing means not only your eyes, but your total mindfocussed ttuough the eyes.

So whatsoever the object - it depends: if you

Trattk L65

L lght, it is okay, if you can like darkness, good.uhatsoever the object, deeply it is irrelevant - thegion is to stop the mind completely in your gaze, to

los it, so the inner movement, the fidgeting' stops;

t inner wavering stops. You are simply looking, not

&ng anything. That deep looking will change you

cmpletely. It will. become a meditation.

Minar Gazing

l^\-rlOSp the doon.of your room and put a big

rnirror just in front of you. The room must be dark. And

dren put a small flame by the side of the mirror in such aray that it is not directly reflected in it. JuSt your face is

reflected in the mirror, not the flame. Then constantly$arc into your own eyes in the mirror. Do not blink.This is a forty-minute experiment, and within two or

three days you will be able to keep your eyes unblinking.Even if tears come, let them come, but perslst in

not blinklng and go on staring constantly into your eyes.Do not change the stare. Go on staring into the eyes,your own, and within two ot three days you will becomeaware of a very strange phenomenon. Your face willbegin to take new shapes. You may even be scared, The-face in the mirror will begin to change. Sometimes a

166 The Orange Book

very dififerent face will be there which you have neverknown as yours..

But, really, all these faces belong to you. Nowthe subconscious mind is beginning to explode. Thesefaces, these masks, are yours. Sometimes even 4 facethat belongs to a past life may come in. After one weekof constant staring for forty minutes, your face willbecome a flux, just a ftlm-like flux. Many faces will becoming and going constantly. After three weeks, youwill not be able to remember which is your face. You willnot be able to remember your own face, becawe youhave seen so nlany faces coming and going.

If you continue, then any day, after three weel6,the most strange thing happens: suddenly there is noface in the mirror. The mirror is vacant, you are staringinto emptiness. There is no face at all. This is themoment: close your eyes, and encounter theunconscious.

You will be naked - completely naked, as loume. All deceptions will fall.

Gaze at the Buddhabeingf.7h,gfp a small statue of Buddha in your room

rd whenever you have time just look at the statue.The Buddha statue was not created just as an

=rage; it was created as an object for meditation. It does::or represent the real Buddha - he was not like that. Ittr a metaphor. Rather than representing the Buddha'sphysical shape it represents his inner grace. lt was notCrat he was just of the same physical shape, the sameice, the same nose and eyes; that is not at all the point.k is not realistic - it is surrealistic. It says something ofrhe real that is beyond the so-called reality, so it is aratra. Just looking at it one can fall into meditation.That is why thousands of Buddhist statues were created:no other man had so many statues as Buddha. There aretemples, single temples, that have ten thousand Buddha

168 The Orange Book

statues just to create an atmosphere of meditativenesWherever you look you see Buddha, all around, theBuddha shape, the Buddha being, that silence, thatgmce, those closed eyes, that still posture, that balance.that symmetry. Those Buddha statues are music inmarble. sennons in the stones

ShivaNetra

TLHIS third-eye mediation is in two smges, repeated three

times - a nml of six |}-minute sagu.

First Srcge; 10 minutes

Sit perfectly still ond,Ir1ht.

with eyes softly focussed, watch a bluc

Second Sage: l0 minutes

Close the eyes and slnwly and, gentll sway from side to side.

Repeat three times.

Allow a stnr inside

t^U]ET more and more in tune with the stars.

Ihenever there are stars in the night and the night is:iear, just lie down on the earth and look at the stars. If..ru feel attached to a certain star, then concentrate on:hat. While concentrating on that think of yourself asteing a small lake and that the star is reflected deep:nside you. So see the star outside and see it reflectedrnside you. This will become your meditation and a great'ov will arise out of it. Once you get in tune with it youcan simply close your eyes and see that star, your star;tut.first you have to find it.

In the East they have a myth that everybody hasa certain star. All those stars are not for everybody,everybody has a particular star. That myth is beautiful.

As far as meditation is concemed, you can findone star which belongs to you and to which you belong.

170 The Orunge Book

There will arise a cerrain afiinity between you and &star because we ar€ made of light, as are the stan. ['cvib'rate as ltght as do the stan. You can always find a swith which you simply feel in tune, which is on rhe sacwave'length. That is your star; mediate over it. BV andby allow it inside. Look at it, then close your eyes andsee it within. Open your eyes; look at it. Close your eye*see it within. Soon you will find it is within you. Thenwhenever you close your eyes you will find it there.

And when you start feeling it inside, feel it lustnear the navel; two inches below the navel. Deposit irthere; go on depositing it and soonJou will feel greatlight arising inside you as if a star has already in realityburst forth; and it will not be only that you feel it, otherswill start feeling it - that a certain kind of light hasstaned surrounding your body, your face has become it.Just look for a few nights and you will be able to findyour scar.

The l-unaticMediation

TIHE next time the full moon is due, start this

6ree days before. Go outsidd in the open sky, look at

*r moon and staft swaying. Just feel as if you have left

<rcn'thing to the moon - become possessed. Look at

6r moon, relax and say to it that you are available, and

rt the moon to do whatsoever it wants. Thenrhatsoever happens, allow it.

If you feel like swaying, sway, or if you feel like

Jmcing or singing, do that. But the whole thing shouldbt as ifyou are possessed - you are not the doer - it ispsr happening. You are just an instrument being playedr+on.

Do this for the three days before the full moon,end as the moon becomes fuller and fuller you will startfeeling more and more energy. You will feel more and

172 The ()rangeBook

more possessed. By the full moon night you will becompletely mad. With just one hour's dancing andmadness, you will feel relaxed as you have never beeabefore.

Go to sleep as the universe

IJUST sitting silently, meditate on the fact thar

you are boundless, that thp boundaries'of the universeare your boundaries. Feel expanded, becomeall-inclusive in that feeling: the sun rises in you, thestars move within you, trees grow and worlds come anddisappear - and feel immensely blissful in thatexpanded state of consciousness. And that will becomeyour meditation. So whenever you have time and aredoing nothing just sit silently and feel expanded. Dropboundaries. Jump out of the boundaries. In thebeginning for a few days it will look crazy because wehave become too much accustomed to the boundaries.In fact there are no boundaries. The limitation is a mindlimitation. Because we believe it to be so, it is.

Feel this oceanic expansion as many times as

Go to sleep as the uniuerse 173

l-. ie and soon you will start getting in tune with it.!tr-.. 'usr a little shift and it is there. Every night when: au ro sleep, go with thi.s expanded coruciousness.lI ,nto sleep as if stars are moving within you, thec'''.J rs coming and disappearing within you. Go tofr9 as the universe. In the moming, in the firstrnt you become aware that sleep is gone, againrmber that expansion and get-up out of the bed as* r.sriverse. And in the day also, as many times as youc. remember it.

Frantas\J

{ s umeal

1^\

)OUpfnUE try it in a movie house. It is almd meditation. Just try to remember that it is unreal,6at it is unreal . . . go on remembering that it is unrealrri the screen is empty, and you will be surprised: for ah'seconds you can remember .._ again you forget,rFin it becomes a reality. Whenever you forget yourselfdre dream becomes real. Whenever you rememberrcurself - that I am real, you shake yourself - therteen becomes unreal and all that is going on becomesnreal.

174 The Orange Book

Medimtbn wikin mediwtion

In the night, put the light off, sit on your bod"and close your eyes. Just imagine yourself in a forest . . .big green trees, wild. Imagine that you are standingthere, then staft moving. Let things happen, don'tforce. Don't say'l would like to go near that 11pg' - ns.just allow yourself to move. Walking in the forest forfive to seven minutes, you will come near a cave.

Feel everything in detail - the earthundemeath, touch the stohe walls of the cave with yourhand, feel the texture, the coolness. Near the cave thercis a waterfall. You will find it. A small waterfall . . . andthe sound of water falling. Listen to it, and to the silencrof the forest and of the birds. Allow yourself the wholeexperience. Then sit down in the cave and stanmeditating. It is meditation within meditation. Haveyou seen chinese boxes? One box inside another boxinside another box. . .

Be an animal!

Start one meditation in the night. Just feel as'ifyou are not a human being at all. You can choose anyanimal that you like. If you like a cat, good. If you like adog, good . . or a tiger; male, female, anything youlike. Just choose, but then srick to it. Become that

Fannsl 175

t"=al. Move on all foun in the room and become thattr-l.

For fifteen minutes enjoy the fantasy as much aslFrr c:ln. Bark if you are a dog and do things a dog iscryrted to do - and really do! Enjoy it. And don'tsrrrrrol, because a dog cannot control, A dog means

l.'lute freedom, so whatsoever happens in thatfxrtnt, do. In that moment don't bring in the humand.lnent of control. Be really doggedly a dog. For fifteenr:nures roam around the room . . . bark, jump.

It will help. You need a little more animal.rtrgy. You are too sophisticated, too civilised, and thatr cnppling you. Too much civilisation is a paralysingdung. It is good in a small dose but too much of it is very

$ngerous. One should always remain capable of beingn animal. Your animal has to be freed.

If you can leam to be a little wild, all yourpoblems will disappear. Start from tonight - and enjoyt ( :

176 The OrungeBook

About meditation you can do onlynegative things. You cannot pull, youcannot manipulate it. A manipulatedmeditation will not be of anv value.

Be as neganq)e as you can

TI RY this method each night for sixty minutes.

For forty minutes, just become negative - as negative asyou can. Close the doors, put pillows around the room.Unhook the phone, and tell everybody that you are notto be disturbed for one hour. Put a notice on the doorsaying that for one hour you should be left totally alone.Make things as dim as possible. Put on some gloomymusic, and feel dead. Sit there and feel negative. Repeat'No'as a ttutntnt.

Imagine scenes of the past - when you werevery very dull and dead, and you wanted to commitsuicide, and there was no zest to life - and exaggeratethem. Create the whole situation around you. Yourmind will distract you. It will say, 'rVhat are you doing?The night is so beautifirl, and the moon is full!' Don't

II

I

II I--

rI-,.-.

Be as negotive as lou csn 177

-!":.:1 to the mind. Tell it that it can come later on. but'.-:r rhis time you are devoting completely to negativity.3r rclrgiously negative. Cry, weep, shout, scream, swear- * hatsoever you feel like - but remember one thing:: :-. : become h"ppy, don't allow any happiness. If you-i:.h vourself, immediately give yourself a slap! Bring.

"rse lf back to negativity, and stan beating the pillows,

:.;htrng with them, jumping. Be nasty! And you will:.rJ rr very very difficult to be negative for these forty=;nures.

This is one of the basic laws of the mind - that-iats.,ever you do coruciowly, you cannot do. But do it- anJ when you do it consciously, you will feel ar;araritrn. You are doing it but still you are a witness;i.,u are not lost in it. A distance arises, and thatlstance is tremendously beautiful. But I am not saying:- .reate that distance. That is a by-product - you need:. { \ ()rry about it.

After forty minutes suddenly jump out of ther.ctariviq'. Throw the pillows away, put on the lights,t'-i trn some beautiful music, and have a dance for'-.nn. minutes. Just say'Yesl yesl yes!'- Iet it be your?.ntra. And then take a good shower. It will uproot all'-< negativiry, and it will give you a new glimpse ofria rng res. And to come to saying yes is what religion isr-, rfrrut. We have been trained to say no - that's how'--< ,^hole sociery has become ugly.

So this will cleanse you completely. You have<..rg\-, but all around the energy you have negativerlks. and they don't allow it out. Once these rocks are

1?9 The OrmgeBook

removed you will havg a beautifrrl flow' It is just there'

ready to come out, but ftrst you have to go into

negativity. Without going deep into the no, nobody can

attain to a peak of yes. You have to become a no'sayer'

then yea-saying comes out of that'

'Yes, )es, )es'

MO", a mantra of 'ves'. Every night before

you go to sleep repeat 'yes, yes' and get in tune with it;

s*ay with it, iet it come over all of your being from the

toe to the head. kt it penetrate' Repeat 'yes, yes, yes"

Let that be your prayer for ten minutes in the night and

then go to sleep. And early in the moming again at least

for three minutes sit in your bed. The first thing to do is

to repeat'yes' and get into the feel of it' In the day

*he.r.rr., you start feeling negative, just stop on the

road anywhere. If you can say loudly 'yes' yes', good'

Otherwise at least you can say silently 'yes, yes"

A shart, slwrp slwke

DI UT off the light and just stand in the

lrkness. Then start shaking from the head, just theinl. Enjoy the shaking and feel how it feels fromrxrle. Then shake the upper part of the body - the:r'zJ. the hands, the torso; don't shake the lower part.

When you feel and enjoy that, then shake theL'rtr part. Then when vou feel and enjoy that, shake{'. r'hole body. So in three parts: first the head, just thehal. second the torso, third the whole body.

Start with the head because you can feel it moreclr there in the beginning, because the consciousnessr rcn close and witnessing is easibr - and enjoy it.

S7hen you are shaking the whole body, just find*rh posture feels to be the most graceful, where youid rery very beautiful. After three minutes take that

180 The Orange Book

My meditations are to bttttg you back to

your childhood - when You were not

respectable, when you could do crazy

things, when you were innocent,

uncorrupted by the society, when you

had not leamed any tricks of the world,

when you were other-worldlY,

unworldly. I would like you to go back

to that point; from there, start again'

posture any posture . . . hands raised, body leaning

ior*".d, or sideways, or whatsoever, and freeze in it for

four minutes.This is a ten-minute meditation: one minute

shaking the head, two minutes shaking the torso, ihree

minutes the whole body, and for four minutes just freeze

as if you have become a statue.Go on feeling all the four steps. Shaking, you

feel the energy stirred . . . then the whole body becomes

a turmoil of energy, a cyclone. Feel it - as if you are just

in a cyclone. And then freeze suddenly and remain like a

statue - and then you will feel the centre' So you reach

to the centre through the cYclone.

Take off yow armour l8l

And this is your life. Respectabiliry ormoney are booby prizes, they are notreal prizes. Don't be deceived by them.

Take off yow drmowr

TI N the night when you go to sleep, take offyour

;iorhes, and while taking them off, just imagine that youer! nor only taking off y.our clothes, you are taking offr.)ur arrnour too. Actually do it. Take it off and have a3uJ deep breath - and then go to sleep as ifrurmoured, with nothing on the body and not:rriction.

hdr*doing

* h * a ;

bttrj$e**lhc&ilir.ysto*

i:.:r

gE{tirE rtp.I/i&rbe

,ut 6i*FaEl'

188 The Orange Book

that be there too. Tremble with fear but don't reject this

space that is being bom there. Within two or three

weeks you will be able to feel its beauty, you will be able

to feel its benediction. Once you have touched that

benediction, fear will disappear of its own accord. You

are not to ffght with it. \Uithin three weets one day

suddenly you will see such blessings arising, such an

upsurge ofenergy, such a joyous quality to your being, as

if the night is over and the sun has come on the horizon.

Mouebackinto the womb

T)DPfOnp you go to sleep just sit in your bed -

sit in a relaxed way - and close your eyes. .Feel the body

relaxing . . . If the body starts leaning forwards, allow

it; it may lean forward. It may like to take q wombposture - just as when a child is in the mother's womb'

If you feel like that, just move into the womb posture;

become a small child in the mother's womb.Then just listen to your breathing, nothing else.

Just listen to it - the breathing going in, the breathinggoing out; the breathing going in, the breathing going

out. I'm not saylng to say it - just feel it going in; when

it is going out, feel it going out.

Just feel it, and in that feeling yciu will feel

Eemendous silence and clarity arisrng.

Moseful<hn dv wort 189

This is jrst for ten to twenty minutes -oinimum ten, maximum twenty - then go to sleep.

f . - ,LstangJour uorces out

S7"r" meditation releases energy in you, itrill find all sorts ofways to be expressed. It depends onrhat rype of talent you have. Ifyou are a painter andcdiation releases energy, you will pa.int more, you willpint madly, you will forget everything, the wholerorld. Your whole energy will be brought into painting.U you are a dancer, your meditation will make yo,,

" ,r.ry

&cp dancer. It depends on the capa.city, ralenr,adividuality, personality. So nobody knows what willlrypen. Sometimes sudden changes will happen. AFlton who was very silent, who was never talkative,rddenly becomes talkative. It may have been repressed,L *y not have been ever allowed to talk. l7hen the-.tSy arises and flows, he nay staft talking.

f

190 Tl:e OrungeBook

One has to come to terrns with one's

loneliness one day or another. Once you

face it, loneliness changes its colour, its

quality; its taste becomes totallY

different. It becomes aloneness. Then it

is not isolation; it is solitude. Isolation

has misery in it; solitude has an expanse

of blissfulness.

Every night before you go to sleep, for forty

minutes sit facing the wall and start talking - talk

loudly. Enjoy it . . . be with it . If you ftnd that there are

two voices, then talk from both of the sides. Give your

support to this side, then answer from the other side,

and see how you can create a beautiful dialogue.

Don't try to manipulate it; because you are not

saylng it for anybody. If it is going to be cmry, let it be'

Don't try to cut anything or censor anything, because

then the whole point is lost.Do it for at least ten days. Just put your whole

energy into it.

Gibberish Mediation 191

I cannot open the doors of heaven firstand you cannot become silent. Betotally mad first.

GibbqishMedintion

TI HIS is a hishb catlwrtic techni4ue, which errcowoges

c4ressiue body movements. It should be distingu*hed frontv gnrk Devavoni Meditation in the next section.

Either alone or in a group, close your eyes andbtin to say notrsense sounds - gibberish. For ftfteenainutes move totally in the gibberish. Allow yourself tocryrcss whatever needs to be expressed within you.Throw everything out. The mind thinks, always, inrrurs of words. Gibberish helps to break up rhis pattemd continual verbalization. \Uithout suppressing your-cryhts, you can throw them out - in gibberish. ktg body likewise be expressive.

Then, for ftfteen minutes, lie down on your

192 The OrangeBook

stomach and feel as if you are merging with motherearth. With each exhalation, feel younelf merging intothe ground beneath you.

Prayer

TlHgnp is nobody to hear your prayers. Your

prayer is simply a monologue; you are praying to theempty sky. Nobody is going to reward you for yourprayers - remember it. If you really know what prayeris, pnyer itself is its own rewaxd. There is nobody else toreward you; the reward is not there in the future, not inthe afterlife.

But praying itself is such a beautifi,rl phenomenonthat who cares about the future and who bothers aboutthe reward? That is greed, the idea of reward. Prayer initself is such a celebration, it brings such great joy andecstasy, that one prays for the prayer's sake. One doesnot pray out of fear and one does not pmy out of greed.One prays because one enjoys it. One does not evenbother whether there is." Gd or not.

Prayr I93

Cpd is a device to help you to pray.Once you have leamt to'pray, forget allabout God. Prayer is itself enough -

urore than enough.

If you enjoy dance you don't ask whether there isr Crcd or not. If you enjoy dance, you simply dance;rhcther anybody is seeing the dance from the sky or not. rrot your concem. lThether stars and the sun and theEn are going to reward you for your dance, you don'tcue. The dance is enough of a reward unto itself. If youb'tlc singing you sing; whether anybody listens or not isu dre point.

So is prayer. It is a dance, it is a song; it is music,r n love. You enjoy it and there it is finished. Prayer is-r mears and prayer is the end. The end and the meansr not sepante - then only you know what prayet is.

When I say pnyer, I mean an openne$ towar&

194 The OrungeBook Prayer t95

I also suggest to pray, but p'raying should be justr.rErgy phenomenon; not a devotee-and-God

fkrmenon, but an energy phenomenon

TlwPrayer Medintion

IlT is best ro do this prayer at night, in a

&*cned room, going to sleep immediately afterrvards;q ir can be done in the moming, but it must be followedbr ftfteen minutes rest. This rest is necessary, otherwisesr will feel as if you are drunk, in a stupor.

This merging with energy is prayer. It changesrqr. And when you change, the whole existence&nges.

Raise both yourhands towards the sky, palmsrppennost, head up, jrst feeling existence flowing inGt.

As the energy flows down your arrns you will feel. Fntle tremor - be like a leaf in a breeze, trembling.Albw it, help it. Then let your whole body vibrate withcrg:y, and just let whatever happens happen.

God. Not that you have to say something, not that youhave to ask something, but just an openness, so that ifHe wants to give something, you are arrailable. A deepexpectation, but with no desire - that's what you need.Urgent expgcrancy - as if somethrng is going to happenany moment. You are thrilled by the possibility of theqnkno-wn but you don't have any desire. you don't saythat this should happ.tt or that should not happen.Once you ask, prayer is comrpted.

u7hen you don't ask, when you simply remain insilence but open, ready to go anywhete, ieady even todie, when you arc simply in a receptivity, a passive,welcoming spirit, then prayer h.pp.*.

Prayer is not something that one can do - it hasnothing to do with doing. It is not an action or anaetivity - it is a state of mind.

If you want to talk, talk, but remember, your talkis not going to affect the existence. It will affecr you,and that may be good, but prayer is not going to changeGod's mind. It may change you, but if it is not changrngyou then it is a trick. You can go on praying for yean,but if it doesn't change you, drop it, throw it, it isrubbish; don't carry it any more.

- Prayer is not going to change God. you alwaysthink that if you pray, God's mind will change, He willbe more favourable, He will be tipped a little towardsyour side. There is nobody who is listening to you. Thisvast sky cannot listen. This vast sky can be with you ifyou are with it - there is no other way. to pray.

196 The Onnge Book

You feel again a flowing with the earrh. Earthand heaven, above and below, yin and yang, male andfemale - you float, you mix, you drop yourselfcompletely. You are not. You become one . . . merge.

After two to three minutes, orwheneveryoufeelcompletely ftlled, lean down to the earth and kiss theearth. You simply become a vehicle to allow the divineenergy to unite with that of the earth.

These two stages should be repeated six moretimes so that each of the chakra can become unblocked.More times can be done, but if you do less you will feelrestless and unable to sleep.

Go into sleep in that very state of pmyer. Just fallasleep and the energy will be there. You will be flowingwith it, falling into sleep. That will help very $eatlybecause then the energy will surround you the wholenight and it will continue to work. By the moming youwill feel more fresh than you have ever felt before, morevital than you have ever felt before. A new 6lan, a newlife will staft penetragng you, and the whole day youwill feel full of new energy; a new vibe, a new song inyour heaft, and a new dance in your step.

Intihanl^t

)tUpfy stand in a loce postue and wait forGod, for the whole, to work in you. Then you dorhatsoever you want to do in a deeply prayerful mood -'l am at Thy will' - and just relax.

It is just like when people do automatichandwriting. They just keep the pen in their hand andr'ait. Suddenly some energy possesses the hand and thehand starts moving. They are surprised - their ownL.nd is moving and they are not moving it! Wait exactlyLLc drat, and after three, four minutes, suddenly yourill see a few jerks coming to the body, and energydcending in you. Don't get scared, because it is veryany. You are not doing it. In fact you are just a witness;r is happening.

Move with it. The body will staft taking many

198 The Clrange Book

postures - moving, dancing, swaying, trembling,shaking; many things will happen. Go on allowing; notonly allowing but cooperating. Then you will comeexactly to what we call Sahaj Yoga.

l-atihan is nothing new. The word is new. Subudis not something new. It is just a new version of SahayYoga - spontaneous Yoga. You leave everything to thedivine, becau,se the mind is tricky. Soon you will see thedifference because you will just be a watcher. You will besurprised because your hand will be moving and you arenot moving it at all. After a few days of relaxing into it,even if you want to stop, suddenly you will not be ableto; you will see that you are possessed.

So one has to pray in the beginning and say, 'For

twenty minutes take possession of my being and dowhatsoever you want to do: Thy will be done; Thykingdom come.' Let that attitude be there and just relax.God will start dancing in you and will take manypostures. The body needs will be fulfilled, but not onlythat - something higher than the body, greater thanthe body, some deep needs of consciousness, will betulfilled.

G o ur i shankar M e ditati o n- :r. night mdintion of the monthly medintion camps

TI :{lS rechnrque coruists of four swges of 15 minutes each.11.. :tst tu,o smges Prepare the meditator for the sponmneous--:::flrn of rhe third snge. Bhagwan lws said tlwt if the::-::Arrrg is done conectly in the first sage the carbon dioxide' --.'l rn the bloodstream will make pu feel as high as-' tnsfunkar (Mt. Euerest).

i:rr Srage: 15 minutes

v: u rrA closed eyes. Inlulle deeply through the nose, filling thez-4. Holl the breath for as long as possible, then exhaleSrrdr rlrrorzgh the mouth and keep the lungs empty fcr as long:s F ,ssrble. Continue this breathing cycle tlvoughout the firstt.rgc.

,r"4.4; TIG.&rcilood,

DeuaoaniMediation 203

waiting means no thinking. It meansjust sitting on the bank, not doinganything with the stream. What can

create more problems for you. you do? Whatsoever you do will make itIf you tell the mind to wait, meditation more muddy. Your very entering into

happens. If you can persuade the mind the stream will create more problems; soto wait you will be in prayer, because wait.

202 The Orange Book

All meditation is waiting, all prayer is

infinite patience. The whole of religionconsists of not allowing the mind to

Second Sage: 15 minutes

Stmt making noflserne sounds, for emrnple 'la . . . 14 . . .la', and continue until unfamiliar word-like sowrds arise.These sowrds need n conw from the unfamiliar part of tlwbrain used as a child, befvre wards were lptnvd. Allow agmtle conaersational innnation; do not 11 ar shout, hughat scr4tm.

Third Sage: 15 minutes

Stand up and coitirurc n speak, allawing yow body n movesoftly inlwrmony wikthe sowds. If ywbody isrelaxed kesthtle avrgies will uecte o Latihan owside your control.

Fourth Snge: 15 minutes

Iie down, be silent and. sdl].

The only thing to be remembered is that thosesounds or words should not be of any langtuge that youknow. If you know English, German, and ltalian, thenthey should not be Italian, German, or English. Anyother language that you don't know is allowed -Tibetan, Chinese, Japanese! But if you know Japanesethen it is not allowed - then ltalian is wonderful!Speak any language that you don't know. You will be ina difficulty for a few seconds only for the first day,because how do you speak a language you don't know? It

204 The Orunge Book

can be spoken, and once it starts, any sounds, nonsensewords just to put the corucious off and allow theunconscious to speak, will happen.

When the unconscious speaks, the unconsciousknows no language. It is a very, very old method. Itcomes from the old testament. In those days it was calledglossolalia. A few churches in America still use it. Theycall it'talking in tongues'. And it is a wonderfulmethod, one of the most deep and penetrating into theunconsciors.

Don't make it feverish, let it be a deep deepcomforting energy, nourishing, sing-song. Enjoy, sway,if you feel like dancing, dance. But everything has to bevery graceful, that you have to remember. It has not tobecome cathaftic. Loq,)e

lV[rntreTloN is falling into the heart, andr-hen you fall into the heart love arises. Love alwaysr'llows meditation, and vice-versa is also true. If youbecome a lover, meditation follows. They go together.They are one kind of energy, they are not two. Eithermditate and you will become a great lover; you'll have agreat love flowing all around you, you will overflow inL've: or start becoming a lover and you will find that{,raliry of consciousness called meditation wheredroughts disappear, where thinking no longer cloudsruu being, where the haze of sleep that surrounds you istE more there - the moming has come, you areerakened, you have become a Buddha.

206 The Orange Book

There are two ways of discovery: one is

meditation - without the other vousearch for the depth. Another is love -

with the other you search for the depth.

Illusory loues will disappear . . .

When you move on an inner pilgrimage, theenergies tum inwards, the same energies that weremoving outwards, and suddenly you find yourself alonelike an island. The difficulty arises because you are notreally interested in being related. You are moreinterested in being yourself, and all relationships looklike a dependence, a bondage. But this is a passingphase; don't make it a perrnanent attitude. Sooner orlater when you are settled inside again, you will beoverflowing with energy and will want to move into arelationship again.

So for the first time that mind becomes

ktue 207

reditative, love appears to be like a bondage. And in arav it is true because a mind that is not meditative

:annot really be in love. That love is false, illusory;

nor€ of an infatuation, less like love. But you havee,tthing to compare it with unless the real happens, so.hen meditation starts, the illusory love by and byJrssipates, disappears. Don't be disheartened, one thing..\nd the second thing, don'r make it a perrnanenterritude; these are two possibilities.

If you become disheartened because your love life:r Jisappearing, and you cling to it, that will become abarrier on your inner journey. Accept it - that now thecnergy is seeking a new path and for a few days will not

b._. available for the outward movement, for activities.If somebody is a creator and he meditates, all

-reativity will disappear for the time being. If you are a

irrnrer, suddenly you will not find yourself in it. You:an continue, but by and by you will have no energy andr.' enthusiasm. If you are a poet, poetry will stop. [f you

irL' a man who has been in love, that energy will simply:lsappear. If you try to force yourself to move into a

:.lationship, to be your old self, that enforcement will

\'very very dangerous. Then you are doing a:.,ntradictory thing: on one hand you are trying to go in,

n the other you are trying to go out.It is as if you are driving a car, pressing the

rcelerator and at the same time pressing the brake. It;an be a disaster because you are doing two opposite:hrngs together.

Meditation is only against false love. The false

208 The Orunge Book Ux,)e 209

*ould like to ride on the winds as fragrance and go to:he very comers of the world. It is a sharing. A new type.f relationship has come into existence- To call it a

:clationship is not right because it is no longer a:clationship; rather it is a state of being, Not that you..'r'e, but that you are love.

?aJiate loue

Practise love. Sitting alone in your room, beIoving. Radiate love. Fill the whole room with your lovecnergy. Feel vibrating with a new frequency, feel.u'aying as if you are in the ocean of love. Createvibrations of love energy around you. And you will startrceling immediately that something is happening -\()mething in your aura is changing, something aroundrtrur body is changing; a warmth is arising around yourirrdy . . . a warmth like deep orgasm. You are becomingnore alive. Something like sleep is disappearing.Something like awareness is arising. Sway into this.rean. Dance, sing, and let yow whole room be filledu ith love.

In the beginning it feels very weird. When forrhe first time you can fill your room with love energy,vour own energy, which goes on falling and rebouncingon you and makes you sol't"ppy, one starts feeling, 'Am Ihypnotising myselfl Am I deluded? What is happeningl'- because you have always thought that love comes

will disappear, and that's a basic condition for the real toappear. The false must go, the false must vacate youcompletely; only then are you available for the real.

The second thing, which is also a very greardanger, is that you can make it a swle of life. It hashappened to rnany people. They are in rhe monasteries- old monks, orthodox religious people who have madenot being in a love relationship a life-style. They thinkthat love is.agairut meditation, and meditation is againstlove - that's not true. Meditation is against false love,but is totally with true love.

Once you are settled, when you can go in nofunher; you have reached the core of your being, therock bottom, then you are centered. Suddenly energy isavailable but now there is nowhere to go. The ourerjoumey stopped when you started meditating, and nowthe inner joumey is also complete. you are settled, youhave reached home full of energy like a great reservoir- now what will vou do?

This energy will start overflowing. It is a totallydifferent type of movement, the quality of it is different,because it has no motivation. Before you were movingtowards others with a motivation; now there will benone. You will simply be moving towards others becauseyou have too much to share.

Before you were moving as a beggar, now youwill be moving like an emperor. Not that you areseeking some happiness from somebody - that vou havealready. Now the happiness is too much. The cloud is sofull it would like to rain. The flower is so full that it

Zl0 The Orange Book

For people who have never loved,meditation is very, very difficult.

from somebody else. A mother is needed to love you, afather, a brother, a husband, a wife, a child - butsomebody.

Love that depends on somebody is a poor love.Love that is created within you, love that you create outof your own being, is real energy. Then move anywherewith that ocean surrounding you and you will feel thateverybody who comes close to you is suddenly under adifferent kind of energy.

People will look at you with more open eyes.'Youwill be passing them and they will feel that a breeze ofsome unknown energy has passed them; they will feelfresher. Hold somebody's hand and his whole body willstan throbbing. Just be close to somebody and that manwill stan feeling very happy for no reason at all. You can

I-oqe 2ll

uatch it. Then you are becoming ready to share. Then:ind a lover, then find a right receptivity for you.

Blwgwan gave this mediwtion for couples who feel stuck in'leir relatiorchip - whose energies need to be freed andtehed.

Just sit facing each other in the night, and holdeach other's hands crosswise. For ten minutes look intocach other's eyes, and if the body stafts moving ands*'aying, allow it. You can blink the eyes, but go onl.nking into each otherls eyes. If the body starts swaying- it will sway - allow it. Don't let go of each other'shands, whatsoever happens. That should nor be:()rgotten.

After ten minutes, both close the eyes and allow:he swaying for ten more minutes. Then stand and sway:.€ether, holding hands for ten minutes. This will mixr,rur eo€rgy deeply.

A little more melting is needed . . . melting into=ach other.

>:rnend,er to loue

In a love relationship you should be possessed -t.'u should not try to possess. In a love relationship you

TLZ The Orange Book

If meditation happens, love is bound tohappen. If love does not happen, thenthat simply shows that meditation hasnot happened yet.

should surrender; and you should not go on watchingwho has the upper hand. So stop thinking. Andwhenever you find yourself thinking, catch hold ofyourself, and give a good jerk to the head - a real jerkso that everything inside goes upside down. Make it aconstant habit, and wirhin a few weeks you will see thatthat jerk helps. Suddenly you become more aware.

In Zen monasteries, the master moves aroundwith a staff, and whenever he sees some disciple dozing,thinking, and with dreams floating on the faie, he willimmediately hit him hard on the head. It goes like ashock through the spine, and in a split second, thinkingstops, and suddenly awareness arises.

I cannot follow you with a staff. You give yourselfa jerk, a good one, and even if people think you are a

Lose 2I3

kde mad don't be worried. There is only one madness,nd that is of the mind. Too mrch thinking is the onlyndness. Everything else is beautiful. Mind is thedr€as€.

Iz lne-naking conv by i*elf

Before you move into love, just sit silentlyrogether for ftfteen minutes holding each other's handscrosswise. Sit in darkness or in a very dim light and feeleach other. Get in tune. The way to'do that is tobreathe together. When you exhale, she exhales; whenrou inhale, she inhales. Within two to three minutesrou can get into it. Breathe as if you are one organism -not two bodies but one. And look into each orher's eyes,not with an aggressive look but very softly. Take time toenjoy each other. Play with each other's bodies.

Don't move into love-making unless the momentarises by itself. Not that you make love, but suddenlyuou find yourself making love. Wait-for that. If it doesnot come, there is no need to force it. It is good. Go tosleep; no need to make love. Wait for that moment forone, two, three days. It will come one day. And whendut moment comes, love will go very deep and it willnot create the madness it is creating now. It will be av!ry very silent, oceanic feeling. But wait for thatmoment; don't force it.

love is something which has to be done like

211 The Orange Book

mediation- It is something which has to be cherished,tasted very slowly, so it suffirses deeply into your beingand it becomes such a possesslng experience that you areno more there. It is not that you are making love - you

are love. Love becomes a bigger energy around you. Ittranscends you both . . . you are both lost in it. But forthat you will have to wait.

Wait for the moment and soon you will have theknack of it. I-et the energy accumulate and let it happenon its own. By and by, you will become aware when themoment arises. You will start seeing the symptoms of it,the pre-symptoms, and there will be no difficulty.

love is like God - you cannot manipulate it. Ithappens when it h"pp.*. If it is not happening, there isnothing to be worried about.

Don't try to deceine yourself

Witnessing is the basic source.But it will be difficult to become a witness in the

sex act if you are not trying to become a witness in otheracts of your life. So try it the whole day, otherwise youwill be in self.deception. If you cannot trecome a witnesswhile walking on the road, don't try to deceive yourself- you cannor become a witness while making love.Becawe just walking on the road, such a simple process,and you cannot become a witness - you becomeunconscious in it - how can vou become a witness

Love 215

rhile making love? The process is so deep . . . you will6ll unconscious.

You fall unconsciotis while walking on the road.Try it: even for a few seconds you will not be able toremember. Try it; walking on the road;ust try: I willrenrember, I am walking, I am walking, I am walking.After a few seconds you have forgotten; something elselus popped into the mind. You have followed someother direction, you have completely forgotten. Andsuddenly you remember: I have forgotten. So if such asrmll act like walking cannot be made conscious, it isgoing to be difficult to make love a consciousmeditation.

So try with siinple things, simple activities.While eating, try it. While walking, try it. Whileralking, listening, try it. Try from everywhere. Make it aconstant hammering inside; let your whole body andmind know that you are making an efifiort to be alert.Only then some day in love the witnessing will happen.And when it happens, ecstasy has happened to you -the first glimpse of the divine has descended upon you.

Blwgwan iras descrhed many annic techniques of mediwtionand witnessing dwing lov e -making in the fiv e volumes of TheBook of the Secrers.

220 The (hange Book

A11 search is futile. Search is a

by-product of the mind. To be in a state

of non-search istransformation.

the great moment of moment. They are not real meditationsbut just preparations so that one day youcan simply sit, doing norhing, desiringnothing.

When meditation flowers there is simply nobodyr., nke note of it, nobody to give it recognition, nobodyto say 'Yes, this has happened'. The moment you say'Yes,

it has happened,, it is lost alreadv.When there really is meditation, a silence

pervades; without any sounds a bliss throbs; withour anyboundaries, there is a harmony. But there is nobody totake note,

There is no shortcut

^\LJNE thing has to be remembered about

meditation: it is a long joumey and there is no shortcut.

Anyone who says there is a shortcut is befooling you.

It is a long joumey because the change is very

deep and is achieved after many lives - many lives of

routine habits, thinking, desiring. And the mind

structure; that you have to drop through meditation. ln

fact it is almost impossible - but it happens.A man becoming a meditator is the greatest

responsibility in the world. It is not easy' It cannot be

instant. So from the beginning never start expecting too

much and then you'will never be frustrated. You will

always be happy because things will grow very slowly'

Meditation is not a seasonal flower which within

six weeks is there. It is a very very big tree. It needs time

to spread its roots.

Tlvre b no shortcut ZZ1

All the medirations that we are doinghere are just preparations for that

222 The Orange Book

When your efforts drop, suddenlymgditation is there - the benedictionof it, the blessedness of it, the glory ofit. It is there like a presence - luminous- surrounding you and surroundingeverything. It fills the whole earth andthe whole sky. That meditation cannotbe created by human effort; humaneffort is too limited. That blessedness isso infinite, you cannot manipulate it. Itcan happen only when you are in-atremendous surrender. When you drenot there, only then can it happen.When you are a no.self, no desire, notgoing anywhere; when you are justherenow, not doing anything inparticular, just being - it happens.And it comes in waves and the wavesbecome tidal. It comes like a storm andtakes you away into a totally new .realiry.

Celebration Dayt

For" tinws ayur thausands of sanrryasiw and.fr:iends all over dw warld gather to celebratc.

Enlightanment Day

M.aster's Day:

MahapariniruanaDay:

Bhagwon's Birdday:

March zr

lub 6

Wte'n.ber I

Decetrter tt

_ *1--. -*

221 The Orunge Book

To me, music and meditation are twoaspects of the same phenomenon.Without meditation, music is simplynoise - harmonious, but noise; withoutmeditation, music is an entertainmenr.

MediwtionMusic 225

Without music, meditation lackssomething; without music, meditation isa little dull, unalive. And withoutmusic, meditation becomes more andmore negative, tends to bedeath-oriented.

)lamraj

Prayer

Wirling

Thcre arc also a number of original compositions for sittingmeditations and recordings of songs from Sufi Dancing, anlKirmn and. singrng from the celebration days.

MediwtionMusiccr\JPECIALLY composed music is available on cassettes forthe f ollawing mediwtion techni4ups :

Deqtavoni

D7rumic

Gowislwil<ar

Ktndalini

Mandah

Nadabrohnn

BOOKS PUBLISHED BYRAJNEESH FOUNDATION

INTERNATIONALThe Discourses of Bhagwan Shree Rajneesh

Books from which exqerpts and quotations have been taken for thisbook are marked with an asterisk (*).

EARLY DISCOURSESA Cup of Tealetters to discrplesFrom Sex to Superconsciousness

THE BAULS.The Beloved (2 volumes)

BUDDHA.The Book ot the Books (volume 1)the DhammaDada

The Diamond Sutrathe Vajrachchedika Prajnaparamita Sutra

.The Discipl ine o{ Transcendence (4 volumes)the Sutra of 42 Chapters

*The Heart Sutrathe Prajnaparamita Hridayam Sutra

BUDDHIST MASTERS-The White Lotusthe sayings of Bodhidharma ' .

H A S I D I S M

The Art of Dying-The True Sage

JESUS

"Come Follow Me (4 volumes)lhe sayings olJesus

"l Say Unto You (2 volumes)the sayings ol Jesus

KABIR-The Divine Melody*Ecstasy: The Forgotten Language.The Fish in the Sea is Not Thirstv

The Guest

The Path ot Love-The Revolution

RESPONSES TO QUESTIONS

Be Still and Know

The Goose is Out*My Way: The Way of the White Clouds

Walking in Zen, Sit t ing in Zen

Walk Without Feet, Fly Without Wingsand Think Without Mind

Zen'. Zesl, Zip, Zap and Zing

S U F I S M

Just Like ThattThe Perfect Masler (2 volumes)

"The Secret-Sufis: The People of the Path (2 volumes)

Unio Mystica (2 volumes)the Hadiqa of Hakim Sanai

.Unti l You Die

The Wisdom of the Sands (2 volumes)

TANTRA-The Book of the Secrets (volume 4)Vigyana Bhairava Tantra

The Tantra Vision (2 volumes)the Royal Song of Saraha

.The Book of Wisdom (volume 1)Atisha's Seven Points of Mind Training

Atma Pooia

ffiq

The Supreme Doctrine(Routledge & Kegan Paul)

Words Like Fire (Original t i t le:Come Follow Me, volume 1)(Harper & Bow)

Books on Bhagwan

The Awakened One: The Life and Workof Bhagwan Shree Rajneeshby Sw. Satya Vedant(Harper & Row)

Death Comes Dancing: Celebrating Lifewith Bhagwan Shree Raineeshby Ma Satya Bharti(Routledge & Kegan Paul)

Drunk On The Divineby Ma Satya Bharti(Grove Press)

Dying Fpr Enl ightenmentby Bernard Gunther (Swami Deva Amitprem)(Harper & Row)

Neo Tantraby Bernard Gunther (Swami Deva Amitprem)(Harper & Row)

FOREIGN LANGUAGE EDITIONS

pANrsHTranslations

Hemmelighedernes Bog (volume 1)(Borgens Forlag)

Hu-Meditation Og Kosmisk Orgasme(Borgens Forlag)

Books on Bhagwan

Sjaelens Oprdrby Swami Deva Satyarthi(Borgens Forlag)

DUTCH

Translations

Drink Mij(Ankh-Hermes)

Het Boek Der Geheimen (volumes 1-g)(Mirananda)

Geen Water, Geen Maan(Mirananda)

Gezaaid In Goede Aarde(Ankh-Hermes)

lk Ben De Poort(Ankh-Hermes)

lk Ben De Zee Die Je Zoekr(Ankh-Hermes)

Meditatie: De Kunst Van Innerlijke Extase(Mirananda)

Mijn Weg, De Weg Van De Witte Wolk(Arcanum)

Het Mosterdzaad (volumes 1 & 2)(Mirananda)

Het Oranje Meditatieboek(Ankh-Hermes)

Psychologie En Evolutie(Ankh-Hermes)

Tantra: Het Allerhoogste lnzicht(Ankh-Hermes)

Tantra, Spiritualiteit En Seks{Ankh-Hermes)De Tantra Visie (volume 1)(Arcanum)

Tau(Ankh-Hermes)

Totdat Je Sterft(Ankh-Hermeg)

De Verborgen Harmonie(Mirananda)

Volg Mij(Ankh-Hermes)

Zoeken Naar De Stier(Ankh-Hermes)

Books on Bhagwan

Bhagwan: Noti t ies Van Een DisciPelby Swami Deva Amrito (Jan Foudraine)(Ankh-Hermes)

Bhagwan Shree Raineesh: De Laatste Gokby Ma Satya Bharti(Mirananda)

Oorsprongeli jk Gezicht, Ein Gang Naar Huisby Swami Deva Amrito (Jan Foudraine)(Ambo)

FRENCH

L'Eveil A La Conscience Cosmique(Dangles)

Je Suis La Porte(EPt)

Le Livre Des Secrets (volume 1)rSolei l Orange)

La Meditat ion Dynamique(Dangles)

GERMAN

Translat ions

Auf der Suche(Sambuddha Verlag)

Das Buch der Gehe imnisse (vo lume 1)(Heyne Verla'g)

Das orangene Buch(Sambuddha Verlag)

Ekstase: Die vergessene Sprache(Herzschlag Verlag, tormerly Ki-Buch)Esoterische Psychologie(Rajneesh Verlag)

lch bin der Weg(Rajneesh Verlag)

Intel l igenz des Herzens(Herzschlag Verlag, formerly Ki-Buch)Jesus Aber Schwieg(Sannyas Verlag)

Kein Wasser kein Mond(H erzschlag Verlag, formerly Ki -Buch)

Komm und folge mir(Sannyas Verlag)

Meditat ion: Die Kunst zu sich selbst zu f inden(Heyne Verlag)

Mein Weg: Der Weg der weissen Wolke(Herzschlag Verlag, f ormerly Ki-Buch)Mit Wurzeln und mit Flt igeln(Lotos Verlag)

Das Himmelreich gleicht einem Senfkorn(Fischer)

Nicht bevor du stirbst( Ed iti on G y a nd i p, Sw itzert and)Die Schuhe auf dem Kopf(Lotos Verlag)

Spirituelle Entwicklung(Fischer)

Sprengt den Fels der Unbewusstheit(Fischer)

Tantra: Die hdchste Einsicht(Sambuddha Verlag)Tantrische Liebeskunst(Sannyas Verlag)

Die verborgene Harmonie(Sannyas Verlag)

Was ist Meditation?(Sannyas Verlag)

Books on Bhagwan

Begegnung mit Niemandby Mascha Rabben (Ma Hari Chetana)(Herzschlag Verlag)

Ganz entspannt im Hier und Jetztby Swami Satyananda(Rowohlt)

lm Grunde ist alles ganz einfachby Swami Satyananda(Ullstein)

Wagnis Orangeby Ma Satya Bharti(F achbuchha ndlu ng I ur P sych olog ie)

GREEK

I Krifi Armonia (The Hidden Harmony)(Emmanual Rassou/is)

HEBREW

Tantra: The Supreme Understanding(Massada)

ITALIAN

Translat ions

L'Armonia Nascosta (volumes 1 & 2)(Re Nudo)

Dieci Storie Zen Di Bhagwan Shree Rajneesh(N6 Acqua, N6 Luna)(ll Fiore d'Oro)

lo Sono La Soglia(Mediterranee)

ll Libro Dei Segreti(Bompiani)

Meditazione Dinamica: L'Arte Delhstasi Interiore(Mediterranee)

La Rivoluzione Interiore(Armenia)

La Ricerca(La Salamandra)

ll Seme Delta Ribellione (volumes 1-3)(Re Nudo)

Tanlra: La Comprensione Suprema(Bompiani)

Tao: I Tre Tesori (volumes 1-3)(Re Nudo)

Tecniche Di Liberazione(La Salamandra)

Semi Di Saggezza(SugarCo)

Books on Bhagwan

Alla Ricerca Del Dio Perdutoby Swami Deva Malid(SugarCo)

l l Grande Esperimento: Meditazioni ETerapie Nell 'ashram Di Bhagwan ShreeRajneeshby Ma Satya Bharli(Armenia)

L'lncanto D'Arancioby Swami Swatantra Sarjano(Savetli)

JAPANESE

The Mustard Seed(Merkmal)

Until You Die(Fumikura)

The Empty Boat(Rajneesh Publication s)

The Heart Sutra(Merkmal)

The Grass Grows by ltself(Fumikura)

The Search(Merkmal)

My Way: The Way of the White Clouds(Raj neesh P ublications)

The Secret(Merkmal)

Dance Your Way to God(Raineesh Pu bli cation s)

From Sex to Superconsciousness(Raj neesh P u blication s)

Meditation: The Art of Ecstasy(Merkmal)

Tantra: The Supreme Understanding(Merkmal)

Tao: The Three Treasures (volume 1-4)(Merkma|

'

PORTUGUESE (BRAZIL)

O Cipreste No Jardim(Soma)

Eu Sou'A Porta(Pensamento)

A Harmonia Oculta(Pensamento)

Meditacao: A Arte Do Extase(Cultrix)

Meu Caminho: O Comainho Das NuvensBrancas(Tao Livrari4 & Editora)

Nem Agua, Nem Lua(Pensamento)

O Livro Orange(Soma)

Palavras De Fogo(Global/Ground)

A Psicologia Do Esoterico(Tao Livraria & Editora)A Semente De Mostarda (volumes I & 2)(Tao Livraria & Editora)Tantra: Sexo E Espiritualidade(Agora)

Tantra: A Suprema Compreensao(Cultrix)

Antes Que Voce Morra(Maha Lakshmi Editora)

SPANISH

Translations

Introducci6n Al Mundo Del Tantra(Collecchn Tantra)

Meditacion: El Arte Del Extasis(Collecci6n Tantra)Psicoldia De Lo Esot6rico: LaNueva Evolucion Del Hombre(Cuatro Vientos Editorial)Z Que Es Meditacion?(Koan / Rosel16 I mpres ions)Yo Soy La Puerta(Editorial Diana)

Solo Un Cielo, 1 & 2/Colecci6n Tantra)

Eooks on Bhagwanl l Rr€s ! : S- : . : - :by Ma Sarya B^a.:(Mattinez Roca,

SWEDISH

Den Valdiga Utmaningen(Livskraft)

"Med i ta t ion is ne i ther a journey in spacenor a journey in t ime

but an ins tan taneous awaken ing . "

This book is a gift, a treasure lrove of meditation techniques devised byBhagwan Shree Rajneesh and given to His disciples over the years.

These are methods to play with, to help you to celebrate the exploration intoyourseives. Unique in their originality and utter simplicity, these meditationsref lect Bhagwan's understanding and insight into man's essentla/ nature, andprovide the world with a synthesis beflveen the Eastern meditative approach andWestern psychologicat lechniques. Dance, shake, gaze in a mirror, beat a pillow,

hum. sing. anything that will take you beyond the mind.. .

" . . . And when a l l your e f fo r ts sudden ly d rop , . i .meditat ion is there- ' :

the benedict ion of i t , the blessedness of i t , the glory of i t . . . "

tsBN 0-88050-697-0 $ 3.95 i_1 _: