CONTENTS

a Copyright 1983 RaineeshFoundation lnternational

Published by Ma Anand Sheela Raj neesh Fou nd at i on I nte rn ational Rajneeshpuram, Oregon 97741 U.S.A.

THE GREATEST JOY IN LIFE

1
15

DAWN

e-gnler.movementand catharsis

FirstEdition Decembet 1980,5,000 copies FirstAmericanPrinting November1981,10,000 copies SecondEdition January 1983,50,000copies
All righlsreservedNo part ol lhis bookmay be reproduced lransmitted any formor by any in or photomeanselectronic mechanical, or including recording. by any inlormalion copyrng. or slorage and relrieval system. withoulpermission in writing trom the publisher.

MORNING

45

:e'ebration. workand play

AFTERNOON

s y1,nq lsoking and listening

93

EVENING
NIGHT

131

shake,dance and sing

Trademarksregistered P r i n t e di n U . S . A . rsBN 0-88050-697-0 Library of CongressCatalogCard Number 8 2 - 0 6 3 1 17

Publishedby Raineesh Foundation International Rajneeshpuram, Oregon97741 U.S.A.

fanlasy,prayer and love

159

THE ONLYWAY BOOKLISTS

(Englishand Foreign) by Bhagwanand on Bhagwan

21s

RAJNEESH MEDITATION CENTERS

INTRODUCTION
This OrangeBookis a collection meditation of techniques that Bhagwan ShreeRajneesh given has overlhe years, together withexcerpts and quotations fromthe booksof his morning discourses evening and darshans. Someof the techniques Vipassana, Nadabrahma, Whirling havebeenfamiliar meditators many to of traditions centuries; for others- Dynamic, Kundalini, -reflect boththe wisdomof these Gourishankar traditions the findings contemporary and of psychology; they are Bhagwan's uniqueprescription for lhe needsof modernman.Together, they add up to a rareopportunity us to exhaust our efforts for all to reachthe here-and-now find ourselves. and In thagwan's vision, in the visionof all the as Buddhas throughout ages,it is onlywhen all our the efforts havecome to an end and all thesetechnioues havebecomeuseless that we reallybecome meditators can see that taraway "here-and-now" anC issirnply ere. ow h n U n t i l h e n l o i nt h e d a n c e L a u g ha n ds i n g , u n ,j u m p t ! r and scream sit and stare, live,loveand prayfrom dawnto darkness withthesebeautiful meditations. And dcn t lel yourdailyroutine an excusefor not be i T. it l u m p i n gn a n d e x p e r i m e n t i n gh e a r r a n g e m e nn t o sections follows timessuggested Bhagwan; the by but thesesections onlysuggestions, rigid are not categories. is infinitely lt better do the Dynamic to Meditation the evening in than not at all.And if work permits you can singand danceall day long! Thinkof meditation an adventure this Orange as and Bookas yourguide.

PREFACE
i - a : . . , a n S h r e e a j n e e s h a sp r o b a b l c r e a t e d o r e R y m ' : : ^ ^ q u e sf o r a w a k e n i n p e o p l e o t h e i ri n n e rn a t u r e g t '-3- ary other M a s t e rT h i sb o o ko f m e d i t a t i o n . '.:-.rques is a n i m p o r l a n b,u ts m a l l p a r to f t h e t , : : . c e s h e u s e s . h a g w a n a sa n e x t r a o r d i n a r v B h . ^ a c <f o r t u r n i n g r d i n a r y ,v e r y d a y o n t e x t s l i v i n g , _ o e c .,, 'rg,relating others- intosituations 1'< to wherewe : a ^ b e c o m e o r ea w a r e . m - - : : e c h n i q u ec a n o n l yt a k eu s s o f a r .W h a t e v e r s -::^ods Masters ave h u s e d ,t i s t h e l i v i n g r e s e n c e i p : ' : - e M a s t e rh i si n s i g h th i s p e r c e p t i v e n e s sh i c h , , w, - a ( e s t h em e t h o d o r k . w T h e M a s t e r e e sw h e na s - e : ^ c d i s r i g h t o rt h e p e r s o n , f t h et i m e , h e s i t u a t i o n . t . ' , ^ e ql h e M a s t e r s d e a do r w h e no t h e r s r v t o i m i t a t e i t :^e l',,lasler's thods, emethods ecome ollow me th b h ' : - a l s .e m b a l m ec o r p s e s d w i t ho n l ya s e m b l a n co f e 'e. A n di t i s n o to n l yt h a tt h e M a s t e s e e sw h e na r s a r t i c u l am e t h o d s s u i t a b l e t i s m u c hm o r e . h e r er s r i l. T a n a l c h e m yh a tt a k e sp l a c ew h e nw e m e e ta n t enlightened Master; intuitive an recognition bornrn is us that.yes,this man represents own ultimate our possibility, whathe is we can be.So the Masrer that acts as a catalyst awakenin us a trustin ourserves, to i n o u r o w n f l o w e r i n g .h a tt r u s ti s e n o u g h o s t a r tu s T t on thepath. ln fact,thereis notjust one path,thoughthe d e s t i n a t i oi n t h e s a m e .E a c ho f u s i s u n i q u ea n df o r s , each of us thereis a different method going for InwardS. Bhagwan's greatcontribution that he can workwith is a totalunderstanding the complexity twentieth_ of of centuryman.He has givenus a perspective from

whichwe can see and choosefroma multiplicity of methods. has no dogmatic He framework which into everything mustfit. Whateverworks,whatever Increases awareness, used- whether be our is it ancientyogicexercises the latest or therapy from California his own uniquemethods. or In Rajneeshpuram, Oregon, whereBhagwan now lives, Rajneesh the Institute Therapy for and the Rajneesh lnstitute Meditation InnerGroMh for and havebeenset up to makeavailable as many to peopleas possible Bhagwan's deepinsights into human psychology. The Institutes offera wide range of workshops coursesthat are basedon the and radicalunderstanding behindhis teachings. Bhagwan said: "Thiswholelifeis a challenge growth. to That is true religion and true psychology - because true too a religion cannotbe otherthana true psychology.call I that psychology psychology the Buddhas.' 1he of lt givesyou a greatchallenge be morethanyou are. to It givesyou a divinediscontent. makesyou aflame lt witha desireto go higherand higher-not higher than others, higherthanyourself." but

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

\I?rar is medintionl

Whatismedimdon?
fVIEDITATION is a state of no-mind. Meditation is a state of pure consciousness with no conrenr. Gdinarily, your consciousness too full of is rubbish, jusr like a mirror coveredwith dust. The mind is a constanr trattic: rhoughtsare moving, desiresare movlng, memories moving, ambitionsare moving _ are it is a consrantrrafficl Day in, day out. Even when vou are asleeprhe mind is firnctioning, it is dreaming. it is still rhinking; it is still in worriesand anxieties. It is preparing for the next day; an underground preparation is going on. This is the state of no meditation. Just the opposite is meditation. l7hen there is no traffic and thinking has ceased,no thoughts move, no desire stirs. . you are utterly silent - that silence is meditation. And

1r r:l:r rhing is to know what rj::arttrn is. E.rnrhrng elsefollows. I cannot sav to you that you should do nJrration, I can only explain to you rhat it is. If you understandme, you rrll be in meditation; there is no should me, you rr rr. If vou don't understand r-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 find rredimtion only by putting the mind aside, by being cml, indifferent, unidentified with the mind; by seeing the mind pass,but not getting identified with it, not thinking that I am it. that I am not the Meditation is the awareness goes deeper and deeper in mind. When the awareness you, slowly slowly, a Gw moments arrive - moments of silence, moments of pure space, moments of transparency, moments when nothing stirs in you and everything is still. In those still moments you will know who you are, and you will know the mystery of this existence.

The ()range Book

I
A day comes, a day of great blessings,when meditation becomesyour natural state. Mind is something unnatural; it never becomes your natural state. But meditation is a natural state _ which we have lost. It is a paradiselost, but the paradise can be regained. look into the child's eyes, look and you will seetremendous silence, innocence. iach child comeswith a meditativestate, but he has to be initiated into the waysof the society _ he has to be taught how to think, how to calculate,how to reason, how to argue; ro be taught words, language,concepts.And, l" Fr slowly slowly, he losescontact with his own innocence. He becomes contaminated,polluted by the society. He becomesan efficient mechanism; he ir'rro*t.. a man. All that is needed is to regain that space once more. You have known it before, so when ftr the first time you know meditation, you will be surprised_ a.crgat feeling will arise in you iifo., t"u. fecause Known it bfore. And that feeling is true: ", you have knoun it before. you have fo.got-t".r. The diamond is lost 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. waysof the mind. But our real nature remains hidden somewhere deep down like an undercurrent. Any day, a little digging, and you will find the source still'flowing, rhe sourceof fresh waters. And the greatestjoy in life is to find it.

\ledttanonls notconcentranon
EDITATION is not concentration. In -.'ncentration there is a self concentrating and there is :n .rbjectbeing concentratedupon. There is duality. In meditationthere is nobody inside and nothing outside. It is not concentration.There is no division betweenthe rn and the out. The in goeson flowing into the out, the out goeson flowing into the in. The demarcation, the boundary, 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's why concentration createstiredness;that's why when you concentrate you feel exhausted. And you cannot concentrate for twenty-four hours, you will have to take holidays to rest. Concentration can never become your

\leJrrarrrrn is not concenttation

nature. Meditation doesnot tire, meditation doesnot exhaustyou. Meditation can becomea twenty,four hour thing - day i.n, day out, year in, year our. Ir can becomeetemiry. It is relaxation itself. Concentration is an act, a willed act. Meditation is a stateof no will, a state of inaction. It is relaxation. One has simply dropped inro one's own being, and tha.r being is the sameas the being of All. In conlentration the mind functions out of a conclusion: you are doing something.Concentration comesout of the past. In medirationthere is no conclusionbehind it. ytu are nor doing anyrhing in particular,you are simply being. It has no pastto it, it is uncontaminatedby the past. It has no firture to it, it is pure of all filture. It is what Lao Tzu has called wei-wu-r.uei, action through inacrion. It is what Zen masters have been saying: Sitting silently doing nothing, the spring comesand th. goss g.o*, by iar.lf. Remember,'by itself - norhing is being done. you are not pulling the gass upwards;the sprinjcomes and the grass gro\r'sby irself. That state _ when you allow life to go on its own $'ay, when you don,t want to direct it, when you don't want to give any control to it, when vou n:r manipulating, when you are not enforcing any 1e discipline on it - that state of pure undisciplined spontaneiry,is what meditation is. Meditation is in the present, pure present. Meditation is immediacy.you cannot meditate, you can be in meditation. You cannot be in concentration, but you can concentrate.Concentration is human, meditationis divine.

Choosing meditntion a
T.F nOft rhe very beginning find somerhrng *hich appeals you. to lv{editation should not be a forced effort. If it is torcid, it is doomedfrom the very beginning. A forced thing will never make you natural. There is no need to createunnecessary conflict. This is to be understood because mind has a natural capacity to meditate if you give it objectswhich are appealing it. ro

If you are body oriented, there are \tr'ays you can reach towards God through the body becausethe body also belongs to God. then prayer. Ifvou feel vou aE meditation.

I
I

ryjrig< Errrl

Choosing mediation a

But my meditationsare different in a way. I have tried to devisemethods which can be used by all threc types. Much of the body is used in them, much of the heart and much of the intelligence. All th" th.." joined together and they work on different people"r. in,a different way. Body heart mind _ all my meditarionsmove rn the same.way.They start from the body, they move through rhe heart, they reachto the minJ and then thev g.r bevond.

'( - ' .. r:lc a Jrug; you cannot leave it. 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. ' ier lov be the criterion. If joy is there, trr the last bit of joy go on. It 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 will s :he u'hole joumey. . r:--r. i

Always remember,whatsoever you enjoy can go deep,in you; only that can go deqp in you. dnioying it simply means it fits with you. The ,hyih.., of ,, f"U, ,., tune with you: rhere is a subtle harmony between you and the method. Once you enjoy a method then don,t becomegreedv;go into thut -.rhod ;;;h ; you can. You can do it ,.rnce if possible, ", or, nvicea d"y. The_o.. you do it. rhe morr-r.ouu.ill enjov it. Only drop a method rrhen rhe jov has ,Jisappeared; th"n it, work is finished. )tarcLr tt r another rn.,hod. No ,*rhod ."., leaJ.r',rurrr rhg t'.-1.end. On the joumey au *lt nurr. to changetrains many times. A certain method takes )ou ro a cenainstate.Beyondthat it is of no more use, it is spent. So two things have to be remembered:when you are 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

There is n.. need tr) do many meditations because i.,u can Jr, confusing things, conradictory things, and :hcn pain u'ill arise. Choose two meditations and srick to them. In ract I r.r'ould like you to choose one; that would be the best. It is better to repeat one that suits you, many trmes. Then it will go deeper and deeper. you try many things - one day one thing, another day another thing. And you invent your own, so you can create many confusions. In the book of Tantra there are one hundred and twelve meditations. You can go crazy. you are already crazy! Meditations are not fun. They can sometimes be dangerow. You are playing with a subtle, a very subtle mechanism of the mind. Sometimes a small thing that you were not aware you were doing can become

Ttu Orange Book

. .c'Jrrnsa swe fcn mediation

11

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

tlrfi I say meditate, I know that but 6nqgh meditation nobody reachesl &qgh meditation you reach to the fnrnr where no meditation becomes gmible.

Creating space meditation a far

IF you can create a specialplace _ a small temple or a comer in the home where you can meditate every day - then don't use that comer for any other pupose, becauseevery purpose has its own vibration. Use that comer only for meditation and nothing else. Then *re comer will becomechargedand it will wait for you every day. The comer will be helpful to you, the milieu will crearea particular vibration, a particular atmospherein which you can go deeperand deepermore easily. That's rhe reason why temples, churches and mosques were created - just to have a place that existed only for prayer and meditation. If you can choose a regular hour to meditate, that's alsovery helpful because your body, your mind, is a mechanism. If you take lunch at a particular hour

<.cn day, your body starts crying for food at that time. Armetimes you can even play tricks on it. If you take rour lunch at one o'clock and the clock saysthat it is now one o'clock, you will be hungry - even if the clock s not right and it is only eleven or twelve. You look at the clock, it saysone o'clock, and suddenly you feel hunger within. Your body is a mechanism. Your mind is also a mechanism. Meditate every day in the same place, at the same time, and you will create a hunger for meditation within your body and mind. Every day at that particular time your body and mind will ask you to go into meditation. It will be helpful. A spaceis created in you which will become a hunger, a thirst. In the beginning it is very good. Unless you

l2

Tlw Owtge Book

Be ltnse and nannal

73

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

lbi=atron is a kev to unlock the door t' dr mvstery of existence.

It gives you a climate: you put offthe light, you have a certain incense buming in the room, you have cenain clothes, a ceftain height, a certain rofrrr.o, you have a_certain rype of rug, you have a certain posture. This all helps but this doesnot causeit. If somebody else follows it, this may becomea hindrance. One has to find one's own ritual. A ritual is simply to help you to be at easeand wait. And when you are at ease and waiting, ghe gling happens;lust like sleep, God .o*., ,o yo.r. Just like love, God comesto you. you cannot will it, you cannot force it.

and k loose n^autral

.-tression is the
n()lA'VOU afe

em: vou wereobsessed with with rneditationllonev

is

not the oroblem but ohsession. One natural and not obsessecl wrth

rhe ultimate happensto you.

:t

Thc Orange Book l.rugfiing Mediation 17

All meditarionsare subtle waysto makc you drunk - to make you drunkards ot the divine.

- s: rhrng to be done is laughter, hr-s rhat setsthe trend for the whole li v.''u u'ake up laughing, you will beernto feel how absurdlife is. even vour &rylurntments are laughable,even pr pain is laughable, even Jou arc 1

I,aughingMedimdon
r-t tr mvrningupon waking, before opening l!: Jowr eJes, stretchlikecil. Snerch a uuny1lbr, rr*i"ai After three orfour minutes, e:res rtorra' "t u,ith i"sr^,"ii"rn For fiue "iit j^ust mtnutes hugh.At fvst u,illbe dlang iirt ,oon ft, sound Jour(Tttempt ,Jou genuineLughter. th, oi till cause Lose lourseliin kuqhtcr.1rrnrr rafte ,Jrnol Or;W, it really happens. uc arcsr., /,n r

brghable.

Bui r, l,ii' b,y;, il,T',ffi'j ":,X'ffitrn uh,tb ntture"i,, da1. ol rour

Frn rhoseuh;, hate dfficutry laughing tonlly cr whofeel their hughteris fake, Bhagwanh", ,;;;;;;;;;: ii,it) rc,hniqu In the moming, early, before you . have earen anything, drink almosi a bucicettuI : irkewarm J;;.

rd'r ralt in it. Go on drinking it and do it fast, otherwise sr rrll not be able to drink much. Then just bend &rn and gargleso the water will flow back. It will be a miting of the water - and it will clean your passage. lixhing else is needed. There is a block in the pa.ssage r that whenever you want to laugh, that stops it. In Yoga, this is a necessaryprocedure to be 6llowed. They call it a'necessary purification'. It prnifies tremendously, and it gives a very clean passage - all the blocks dissolvb. You will enjoy it and you will feel the cleannessall day. The laughter and the tean, and even your speaking, will come from the very deep centte. Do it for ten days and you will have the best laugh around!

Medimtion

19

b;-'r

c. .-.a medicine. It is the only torget about your lust move into meditation.

TheGolden LigfuMedindon
-tIUIS i, a simple method of transforming your energyand leadingit upwards.The process is to be done at least twice a day. The bestrime is early in the morning, just before you ger up from your bed. The moment yoi f."t you are alert, a*'ake.do ir for r$.enryminutes..Do it then and there, immediately,because when you are coming out of sleep vou are very, very delicate, i...fri".. When you are, coming out of sleepyou are very fresh and the impact will go very deep. !7hen y-ou just are coming out of sleep you are lessin the mind than ever, hence ,lo_. g"p, there through which the method will penetrate into ".. your innermost core. And early in the-moming when you-are awakening and when the whole earth rs awakening, there is a great tide of awake.ri.rg ".r"rgy "tt
a :!x gorld use thar tide, don't miss that {[a-fiuntn'.

.{ll ancienr religioru used to pray early in the rr.c.rng u'hen the sun rose, becausethe rising of the sun r :irc nsing of all the energiesin existence.In that D.rnent you can simply ride on the rising energywave; 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 in vour bed, on your back. Keep your eyesclosed. lUhen vou breathe in, just visualizegreat light entering through vclurhead into your body, as if a sun has risen just close ro your head. You are just hollow, and the golden light is

20

The Orcnge Book

pouring into your head, and going, going, deep. Jcql and going out through your toes. VA.., fru brearhc a do it with this visualization. That golden light will he$ It will cleanseyour whole body ,, absolutely fuIl of creativity. This""J*rfi'rirl is male ;;, And when you breathe ou, ui*"ti.-"rrorn., ., . tntng: darknessentering through your toes, a $ear .l_;l river entering through your toes, coming up and goul out 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. n will makeyou receptive,jt will Jh yo,r, ,, rv,ii urlr" rest. Go very slowly, and just "* of rt".p vou."^ n".. "ut very deepand slow breaths,because rh.i;J;; rested. relaxed. The secondbest time is when you are going bach to sleep,in the_night.Lie down on rhe S.a, iJ"" f"r. tew minutes. When you start feeling that now you are betweensleepand waking,lust in th"t middle. :i]-":irc sran tne process aeain. Do it for twenry minutes. If you fall asleep doing it, it is the b".;, ;;'.,i.'ilp".r ril remain 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, -t- '-l transformationhas staned happening.

T.nang iar the surwise

J L'ST fitteen minutesbeforethe sun rises,rvhen ii rs hccominga little lighter, just wait and watch 6r tbr rr -.. lr.arts a beloved:so tense,so deeplyawaiting, r n 'grtul and excited - and yet silent. And just let the r-. nsd and go on watching. No need to stare;you can Hrnk vour eyes.Have the feeling that simultaneously a.rJe s,rmething alsorising. is When the sun comes on the horizon, stan iceling that it is just near the navel. It comesup over there;and here, insidethe navel, it comesup, comesup, slowly. The sun is rising there, and here an inner point of light is rising. Just ten minutes will do. Then close your eyes. V/hen you first seethe sun with open eyesit createsa negative, so when you closeyour eyes,you can see the sun dazzling inside. And this is going to change you tremendously.

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 Praise the nsingsun for

up ar five o'clock beforethe sunriseand \JEf for half an hour 1.rst,i.rg, hum. moan, groan. These soundsneed not be meaningful; they have to be existential, not meaningful. You should enjoy them, that's all - that is the meaning.You shouldsway.Let it be a praisefor the rising sun and stop only when the sun has risen. That will keep a certain rhythm in you the whole day. You will be attuned from the very moming and you will seethat the day has a different quhliry; you are more loving, more caring, more compassionate, more friendly - lessviolent, lessangry, lessambitious, lessegoistic. T IT i, ,r",uol and easyto 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 becausethe 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.

r\

Leam to melt your body, mind and soul. Find out ways where you can function as a unity. It happensmany times to runners. You might not think of running asa meditation, but runners sometimes have felt a tremendous exp,erienceof meditation. And

74

The ChangeBook

Running,Jog$ns Swimming 25 ond

they were surprised,because they were not looking for it - who thinks that a runner is going to experienceGod? But it hashappened.And now, more and more, running is becoming a new kind of meditation. ' It can happen when running. If you have ever been a runner, if you have enjoyedrunning in the early moming when the air is fresh and young and the whole world is coming back from sleep,awakening- you were running and your body wasfunctioning beautifully, the hesh air, the new world bom againout ofthe darkness of the night, everything singing all around, you were feeling so alive . a moment comeswhen the runner disappears,and there is only running. The body, mind and soul start functioning together: suddenly an inner orgasmis released. Runnen have sometimescome accidentallyon the experienceof the founh, turiya, although they will miss it - they will think it wasjust because running of that they enjoyed rhe momenr: that it was a beautiful day, the body was healthy and the world was beautiful, and it wasjust a cenain mood. They will not take note of it - but if they do take note of it, my own observationis that a runner caR come close to meditation more easily than anybodyelse.

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

Start running in the moming on the road. Start with half a mile and then one mile and come eventually to at least three miles. While running use the whole body. Don't run as if you are in a straitjacket. Run like a small child, using the whole body - hands and feet and run. Breathe deeply and from the belly. Then sit under a tree, rest, perspireand let the cool breezecome; feel peaceful.This will help very deeply. Sometimesjust stand on the eanh without shoes and 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 your energy to flow into the earth. Be connected with the earth. If you are connected with the earth, you are connected with life. If you are connected with the earth, you are connected with your body. If you are connected with the eafth, you will become very sensitive and centered - aird that's what is needed.

Jogging can be of immense help, swimming can be of immense help. All these things have to be transformed into meditations. . Dop the old ideas of meditations, that just

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

26

TheOrunge Book

'I

lwue deAsed. means' a

27

sometime that running has become automatic, drop it; try swimming. If that becomesautomati'c, then dancing. The point to remember is that the movement is just a situation to.createawareness. While it createsawareness it is good. If it stops creating awareness,then it is no more of any use, change to another movement where you will have to be alen again, never allow any activity to become autonutic.

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

'I

hnve devised means' a

make an effon to relax. This is absurd! But it happens becauseof the robotlike habits of the mind. So what to dol Only nonactiviry leads you ro your inner centre, but the mind cannot conceive of how to be nonactive. So what to dol. I have deviseda means. And the means is to be active to such an extreme that activity simply ceases; ro be so madly active that the mind that is hankering to be active is thror*in out of your system. Only then, after a deep catharsis, can you fall down into inactivity and have a glimpse of the world that is not the world of effiort. , Once you know this world, you can move into it without any effort. Once you have the feeling of ir _ how to be just here and now, without doing anithing _

MtND is very serious,and meditation is absolutely nonserious. When I say this you may be bewildered, becausepeople go on talking about meditation very seriowly. But meditation is not a serious thing. It is just like play - nonserious.Sincere, but nonseriou. It is not something like work; it is more like play. Playis not an activiry. Even when it is active, it is not an activiry. Play is just pleasure.The activity is not going anywhere; it is not motivated. Rather, it is just pure, flowing energy. But it is difficult, becausewe are so involved in activity. !7e have alwaysbeen soactive that activity has beconie a deep-rooted obsession.Even while asleepwe are active. Even when we are thinking about relaxing we are active. \il7eeven make reldxation an activity; we

28

The OrangeBook

you can move into it at any inoment; you can remain in it anywhere. Ultimately, you can be outwardly active and inwardly deeply inactive.

I
I

Cathartic methods are modem inventions. In Buddha's time they were not needed becausepeople were not so repressed. Peoplewere natural, people lived primitive lives - uncivilised, spontaneouslives. So Vipassana- vipassanameans insight - was given by B{ddha directly to people. But now you cannor go into Vipassanadirectly. And the teachers who go on teaching Vipassanadirectly don't belong ro this century; they are two thousand years backward. Yes, sometimes they may help one or two penions out of one hundred persons,but that can't do much. I am introducing cathartic methods, so that first what the civilisation has done to you can be undone, so that you become primitive again. From that primitiveness, from primal innocence, insight becomeseasily available.

DynamicMedirnaon
-the daily morningmediation at tlw aslwam the sleep is broken, the whole natur !7** becomesalive; the night has gone, the darknessis no more, the sun is coming up, and everything becomes conscious and alert. This is a meditation in which you have to be continuously alert, conscious, aware, whatsoeveryou do. Remain a witness. Donlt get lost. It is easyto get lost. While you are breathing you can forget. You can become one with the breathing so much that you can forget the witness. But then you miss the point. Breathe asfast, as deep as possible,bring your total energy qo it, but still remain a witness. Observe what is happening, as if you are just a spectator, as if the whole thing is happening to somebody else, as if the whole thing is happening in the body and the consciousness just centered and looking. This is

J ;

r
T
ll F., ,t;i

30

The Oronge Book

Dyrumic Medimtion

3l

neednot A woodcutter,a stone-breaker do cathartic meditation - the whole day they are doing it. But for the modem man things have changed.

Firsr Sage: 10 minutes. Breathe chaoticallythrough the nose, concentradngalways on the exlwlation. The body will mke care of the inhnlation. Do thisas fastand as ltmd as you posshlycan -and thena little lwrd"er, until you literally become the breathing. lJse yow tlatural body mrntements help you to build up yw to energJ. Feel it building up, bur don't let go during the first sage.

Second Stage:I0 minutes. Explc/,e! Ixt go of euerythingthat needsto be thrown out. Go tomlly mad, soeam, shout, o.1, jump, slwke, dance, sing laugh, throw yowselfaround. Holdnothingback, keep yotu wholebodl moving. Alittle actingoften helpsrc geryou started. Neuq albw yow mind to intedere with wlvt is lrappu"i"S. Be toml.

witnessinghas to be carried in all the three steps. And when everything stops, and in the fourth step you have become completely inactive, frozen, then this alertness will come to its peak.

one The \rcmic Medimtion Lzsts hour and is in fiue s:aiges. wiilbe marepowerfulif h canbe done alone,but ke energy it b done in a group. It is an individualexperience you so renain obliq.,ious othus around you u'd. keepyoru of should. eya cb sed.rhrougho preferab/1y u, usinga blindfold. h is best n lwue an empq stomach u'd wear loose, comfarmble clnthing.

Third. Sage: 10 minutes. \Xlirh raised arms,jump up and down shoutingthe manna 'HOO! HOOI HOO!' as deeply possible. as Each dme you land, on ke flats of yow feet, let thesomd lwmmer deepinto the sexcentre. Give all you lwue, exhaustyowself torr,l/'l.

32

TheOrange Book

Dytwmic Mediwtion

33

Once it happened - two dogswere watching peopledo the ftnamic Meditation, and I heard one dog say to the other: When I do this my master gives me worrn pills.

If yow mediation spaceprecoents from rnakinga noise, you \ou can da this silent ahernative: Rather than throwing out the sounds,Iet the catharsisin the second" stage mke phce eatirely tlro"sh bodily movements.In the third stagethe 'HOO' sound can be lwmmered silently insideud the fifk smgecan becomean expressive dance.

Fourth Snge: 15 minutes. whereyou are in wlwtevo positionyou furd Snp! FreeTe yourself Don't orrangethe body in any wa1. A cough,a . the monsn\erv, anything will dissipate energyflow and the' ery eff art will be la st. Be a u,itnessto eu thing&nt i s hnppening to Jou.

Someone has said that the meditation we are doing here seernsto be sheer madness.It iq. And it is that way for a purpose. It is madnesswith a method;,it is consciouslychosen. Remember, you cannot go mad voluntarily. Madnesstakes possession you. Only then cair you go of mad. If you go mad voluntarily, that's a totally different thing. You are basically in control, and one who can control even his madnesswill never go mad.

Blwgwan rall<s about some the reactionstlat canhnppenin of tfu bdy as a result of the deep catlwrsisd the \mmic Medintion

Fifdr Sage: 15 minuus. yow Celebrateond rejoice with musicutd dance, exptessing gratiude nwards the whole. Caq yur lwppinesswith yu rhrouglwut th" dal.

If you feel pain, be attentive to it, don't do anything. Attention is the great sword - it cuts everything. You simply pay attention to the pain. For example, you are siaing silently in the last part of the meditation, unmoving, and you feel many

34

The Orange Book

Dtrwmic Medimtion

35

problems in the body. You feel that the leg is going dead, there is some itching in the hand, you feel that ants are creeping on the body. Many times you hav.e looked and there are no ants. The creeping is inside, not butside. What should you dol You feel the leg is going deadl -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 and watch. Within seconds,the itching will have disappeared.Whatsoever happens if you feel pain, severepain in the stomach or in the head. It h"pp.* because meditation the whole body changes. in It changes its chemistry. New'things start happening and the body is in a chaos. Sometimes the stomach will be affected, because the stomach you have suppressed in nurny emotions, and they are all stined. Sometimesyou will feel like vomiting, nauseous. Sometimpsyou will feel a severepain in the head becausethe meditation is changing the inner structure of your brain. Passing through meditation, you are really in a chaos. Soon, things will settle. But for the time being, everything will be unsettled. So what are you to do? You simply seethe pain in the head, watch it. You be a watcher. You just forget that you are a doer, and by and by, everything will subside,and will suhsideso beautifully and so gracefully that you cannot believe unless you know it. Not only does the pain disappearfrom the hea&- becausethe energy which was creating pain, if watched, disappean

- the sameenergy becomespleasure.The energy is the same. Pain or pleasureare two dimensions of the same energy. If you can remain silently sitting and paying attention to distractions, all distractions disappear.And *'hen all distractions disappear, you will suddenly tecome aware that the ivhole body has disappeared.

Blwgwan has wa,med against trnning this riritngssing approachto pain into onotherfuwticism. If unpleawnt physicals)rnpcoms- aclwsand pains or nf,usu - persist bqorrd threeor fow daysof dailymediation, rhere no need is rc be a masochrst seekmedicaladcrice. to This applies oll Blwgwan'smedimtionrcchni4ues. Have fun!

MatdolaMediation

37

Second Sage: 15 minutes r tuidrJour eJesclosed and mouthopen,and.Ioose. Gentlr roulte Jour body from the waist, like a reed blowing in the uhd. Feel ke wind Howing you from sideto side,back anA inrh, motmd utd mound. This will bring yow awakened cnergies the navel cenne. to

Third Smge:15 minutes I)e on yol;r-back, openyou, ty", and, with che head,still, romrc them in a clock-wise direction.Sweepthem fully arounA. the sockets if you are following the secondhond, in as of a vast clock,but as fasta possible. imporwnttlwt the Itis mouth remainsopenand thejaw relaxed, with thebrearh soft and.ec)en.This willbring yow centeredenugiesto the third. eJe.

MantnlaMedintion
T
I HIS is anothetpowerful, cathmtic teclni4ue tlwt creates a circle of enogy dvt resultsin o rwunal centoing There are four smges 15 minutes each. of

Fowth Snge: 15 minutes Close yow eyes and be stilJ.

First Suge: 15 minutes Vith open e1es run on the spot, smrting slawly and gadwllry, gettingfaswr and fa,rer. Bring yorn kneesup as h,gh ^ possible.Bretthing d"rpli ard arcnly will move the enagl within. Forget the mind ond forget the body. Keep go'

The need catlwrsis 39 fur

I cannot create heaven for you. That is why all my meditation techniques are designedto creare hell first.

The need catharsis for

T-r fOR.i*ay minutes every day, just forget about the world. Let the world disappearfrom you, and you disappearfrom the world. Take an about-tum, a one hundred and eighry degreetum, and just look inside. In the beginning, you will see only clouds. Don't be wonied about them; those clouds are created by your repressioru. You will come acrossanger, hatred, greed, and all klnds of black holes. You have repressed them, so they are there. And your so-calledreligions have taught you to repressthem, so they are there like wounds. You have been hiding them. ' That's why my emphasisis first on catharsis.Unless you go through great catharsisyou will have to passthrough many clouds. It willbe tiring, and you may be so impatient that you may tum back into the world. And you will say, "There is nothing. There is no lotus and no #agrance, there is only stink, rubbish." You know it. When you close your eyesand you start moving in, what do you come across?You don't com across those beautiful lands Buddhas talk about. You c-omeacrosshells, agonies, repressed there, waiting for you. Anger of many lives accumulating. It is all a messthere, so one wants to remain outside. One wants to go to the movie, to the club, to meer people and gossip. One wants to remain occupied till one is tired and falls asleep.That's the way you are living, that's your style of life. So when one starts looking in, naturally one is very much puzled. Buddhas say that there is great benediction, great fragrance, you come acrosslotus

t I

40

TheOrungeBook

flowers blooming - and such fragrancethat it is etemal. And the coloui of the flowers remains the same;it is not a 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 acrosshell. You see not Buddhalandsbut Adolf Hitler concentrationcamps.Naturally, you start thinking that this is all nonsense,it is better to remain outside. And why go on playing with your wounds?- it hurts too. And pus stans oozingout of the woundsand it is dirty. But catharsishelps. If you catharr, if you go through chaotic meditations, you throw all theseclouds outside, all these darknesses outside, then mindfulness becomeseasier. That is my reason why I emphasizefint chaotic meditationsand then silent meditations, first actrve meditations, then passivemeditations. you can move into passivityonly when all that is there like iunk has beenthrown out. Anger hasbeen thrown out, ireed has been thrown out . layer upon layer, thesethings are there. But once you have thrown them out, you can easilyslip in. There is nothing to hinder. And suddenlythe bright light of the Buddhaland.And suddenlyyou are in a totally different world - the world of the Lotus Law, the world of Dhamma, the world of Tao.

Piilow-beating
you feel angry, there is no need to be !7o* angry against someone; just be angry. I-et it be a meditation. Close the room, sir by yourself, and let the angercome up as much as it can. If you feel like beating, beat a pillow. Do whatsoever you want to do; the pillow will never object. If you want to kill the pillow, have a knife and kill it! It helps, it helps tremendously.One can never imaginehow helpful a pillow can be. Just beat it, bite it, throw it. If you are against somebody in particular, write their name on the pillow or stick a picture on it. You will feel ridiculors, foolish, but anger is ridiculous; you cannot do anything about it. So let it be and enjoy it like an energy phenomenon. It is an energy

44

Book The.Orange

Meditation starts with catharsisand ends with celebration.

MOR]VIIVG
celebration, work and Play

flow very beautifully. His whole body will become involved in it. So you can try this in your room sometimes.You can use a mirror and bark and growl at it. Within three weels you will feel things going very very deeply. Once anger is relaxed, gone, you will feel free.'

;
i t i'

* '-{&'

46

The Orange Book

Music utd Dance

47

Meditation is life. Not to be in meditation is not to live.

alcn a bath, a spiritual bath; you have been under a 6oser - clean, fresh,,virgin. Music is meditation; meditation is music. These -! rwo doon to approach the same phenomenon.

Mwic andDance
MUrra is meditation- meditation
crystallizedin a certain dimension. Meditation is music - music melting into the dimensionless.They are not two. If you love music, you love it only because around it somehow you feel meditation happening. You are ahorbed by it, you become drunk in it. Something ofthe unknown stafts descendingaround you . . . God starts whispering. Your heart beatsin a different rhythm, one in tune with the universe. Suddenly you are in a deeporgasmwith the whole. A subtle dance enters into your being, and doors that have remained closedforever through you; dust of start opening. A new breezepasses the centuries is blown away. You feel as if you have

Srf Dancing
I

- o dai\ morning celcbrationat the ashram IF a man who is angry participates in Sufi Dancing, his dance will have anger in it. You can watch people, and you can see their dances have different qualities. Somebody'sdance is a kind of rage; anger is filtering through his dance, through his gestures. Somebody's dance has graceto it, love is flowing, a kind of elegance. Somebody else'sdance has compassionin it. Somebody else'sdance has ecstasyin it. Somebody else'sdance is just stale and dull; he's just making empty gestures,there is nobody behind them - mechanical. !7atch. Why rhis differencel - becausethey are carrying different layers of repression. r0ilhenyou dance, your anger will dance if it is there. Where can it go? The more you will dance, the

48

The ()range Book Namraj 49

Millions of peoplemiss meditation because meditation has ta'kenon a wrong connotation. It looks very serious,it looks gloomy, it has somethingof the church in it; it looksas if it is only for people who are dead or almostdead,who are gloomy, serious, have long faces--- who have lost festiviry, fun, playfulness, celebration.
more.it will dance. If,you arefull of love, when you start oanclng your rove wilr start overflowing it will dance all aroundyou, all over the rp"... youri"";; going to be your dance, it will contain all that you.*t"i.r. lf you a.re sexuallyrepressed, rhen sexwill bubbleuprvh.r, you dance. directly. Only when all the-poison fr". g."", ,n. smoke hasdisappeared, will you b. ti fiJ ""a insight or bliss in merhodslike Sufi Dancing. "bl.

I hese are the qualities of meditation.

-{ reallymeditativepersonis playful; life enjoysit tremendously,he is not serious, is relaxed. he

fun for him, life is a aleela,a play. He

l,lawrajMedindon
- a often chosen the nightmedimtion as -technique at the n-,nthly meliwtion camp s I YATARA/ is dancea a nml medintion. There rhree are stages, Iastinga toml of 65 minutes.

}\I

Firsr Srage:40 minwes Vjth eyes closed danceasi/possessedl-etyow unconscious . takewer completely. not contror your Do mouements be a or wirnessto wltat is lwppening. Jurt i" tomlly in ,n, aon r.

50

The Orange Book

Natmaj

51

you Meditation is neededonly because have not chosento be h"ppy. If you have chosen to be h"ppy there is no need for any meditation. Meditation is medicinal. If you are ill, then the medicineis needed.Buddhas don't need meditation. Once you have started choosinghappiness,once you have

.rc iJed that you have to be h"ppy, then rr. meditation is needed.Then rneJitation startshappeningof its own rcord..
\{editation is a function of being h"ppy.

\leditation follows a happy'manlike a shadow.Whereverhe goes,whatsoever he is doing, he is meditative.

Second Snge: 20 minutes KeepingJour e1es closed, liedown immediately.Be silent anl sdll.

Third Snge: 5 minutes Dance in celebrotion onA enjny.

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

:hen it becomesa meditation. If the division is there, rhen it is an exercise:good, healthy, but it cannot be said to be spiritual. It is just a simple dance. Dance is eood in itself - asfar as it goes, it is good. After it, you * ill feel fresh, young. But it is not meditation yet. The Jancer must go, until only the dance remains. So what to do? Be totally in the dance, because Jivision can exist only if you are not total in it. If you are standing aside and looking at your own dance, the division will remain: you are the dancer and you are dancing. Then dancing is just an act, something you are doing; it is not your being. So get involved totally; be mergedin 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'

! -:-

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:r *;:l:'i*i:raf
Thcy aettsr@ --.'*
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ndt, riq ':r

- i**.

-:

Y"o1r'-fff

62

The O'rangeBook

A mediation for the jet-set

63

You should get lost. You need not remain there. you should completely disappearinto your painting, inro your dance, into breathing, into singing. In whatsoever you are doing you should be lost completely in un-control.

iience now needsgreat meditators, trtherwisethis earth is doomed.

A meditntion thejet-set far

IOU .a.t.tot find a better situation to meditate than while flying at a high altitude. The higher the altitude, the easier.is the meditation. Hence. for centuries, meditators have been moving to the Himalayasto find a high altitude. When the gravitation is lessand the earth is very far away, many pulls of the earth are far away. You are far away from the corrupted society that man has built. You are surrounded by clouds and the stars and the moon and the sun and the vast space. . . . So do one thing: stan feeling one with that vastness,and do it.in three steps. The fint step is: for a few minutes just think that you are becoming bigger . . . you are filling the whole plane.

Then the second step: start feeling thar you are becoming even bigger, bigger than the plane, in fact the plane-isnow inside you. And the third step: feel that you have expanded into 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, and you will feel completely relaxed and non-tense_

Tlu Orrye

66

The Orange Book

SmokingMedimtion

67

He said, "What can I do? How can I stop smokingl" I said, "Nobody can stop smoking. You have to understand.Smoking is not only a question of your decision.to*. it has enteredinto your world of habits; it hastaken roots. Thirty yearsis a long time. It hastaken roots in your body, in your chemistry; it has spreadall over. It is not just a questionofyour headdeciding;your head cannot do anything. The head is impotent; it can start things, but it cannot stop them so easily.Once you have startedand once you have practisedso long, you are a great yogi - thirty years'practising smoking ! It has you will have to de-automatize becomeautonomous; 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 yearsyou have smokedand lived; of courseit was a sufferingbut you have becomeaccusromed thar too. And what doesit to matter if you die a few hours earlierthan you would have died without smoking?What are you going to do here? What have you done?So what is the point - whether you die Monday or Tuesdayor Sunday, this year, that year - 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 it at all. Rather, we are going to understandit. So next time, you make it a meditation." He said, "Meditation out of smokingl" I said, "Yes. If Zen people can make a meditation out of

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 becamealive! He said, "Meditation? just r.. me - I can't wait!" I gavehim the meditation. I said, "Do one.thing. liren you are taking the packet of cigarettesout of your lsket, move slowly. Enjoy it, there is no hurry. Be -.nscious, alert, awarel take it out slowly, with full rr?reness. Then take the cigaretteout of the packet .rth full awareness, slowly - not in the old hurried r?\', unconsciousway, mechanical way. Then start :apping the cigarette on your packet - but very alertly. -rsren to the sound, just as Zen people do when the smovar startssingingand the tea startsboiling . . 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. said, "Whatl Are He vou 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 everyact, everysmall act, and divide it into as many small acts as possible,so yoy can become more and more aware. "Then have the first puff: God in the form of smoke. Hindus say,'Annam Brahm' - 'Food is God'. Why not smoke?All is God. Fill your lungs deeply -

68

The Aange Book

Medintion Smoking

69

Meditation is not an experience,it is to becomeawareof the witness.Justlook, just watch'and remain centeredin the watching and there everything is total. Otherwise nothing is total. And then anything and everything is fulfilling;

. rherwise nothing is fulfilling. Meditate .,n the face of your beloved. If you love iltrwrsrmeditate on the rose, meditate you .rn the moon or whatsoever like. If vou love food meditate on food.

this is ap'ranayam.I am giving you the new yoga for the new age! Then releasethe smoke, relax, another puff_ and go very slowly. "lfyou can do it, you will be surprised; soon you will see the whole stupidity of it. Not becauseothers have said that it is stupid, not because others have said that it is bad. You will seeit. And the seeingwill not just be intellectual. It will be from your toral being; it will be a vision-of your toality. And then one day, ifit drops, it drops; if it continues, it continues. you need nor worrv about it." After three months he came and he said, ,,But it dropped.'l "Now," I said, "try it on other things too."

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 rosesare rosier than they have ever listen, been. Listen! Somebodyis talking, gossiping: listen attentively. \Uhen you are talking, talk attentively. Let your whole waking activity become de-automatized.

wait Sir silencly and"

7l

l\e word Zen peopleusefor meditation r ',\'u-shi. means'nothing special'or It 'n.r fuss'.

Justordinarytea - enjoyit!
moment to moment. For three weeks, try: whatsoever you are doing, do it astotally aspossible; love it and enjoy it. Maybe it looks silly. If you are drinking tea it is silly to enjoy it too much - it is jusr ordinary tea. But ordinary rea can becomeextraordinarily beautiful - a tremendousexperienceif 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 fragranceof it; then tasting the tea and feeling h"ppy. Dead people cannot drink tea; only very alive people. This moment you are alivel This momenr you are drinking tea. Feel thankful! And don't think of the future; the next moment will take care of itself. Think not of the morrow: for three weeks live in the momenr.

and Sirsllentl^t wait

J

-.

't

r I-,lVe

what happensis that meditation )OVeftUES -. ;lose by but you are engaged other things. That still in r::rall voice is within you but you are full of noise, engagements, occupations,responsibilities. And :neditationcomeslike a whisper, it doesn't come like a rlogan shouting, it comes very silently. It makesno noise.Not even the footstepsare heard. So if you are cngaged,it waits and goes. So make it a point, at least an hour every day, to sit silently and wait for it. Don't do anything, just ]ust sit silently with closedeyesin great waiting, with a waiting-heart,with an open heart. Just waiting, so if something happens then you are ready to receive it. If nothing happens don't feel frustrated. Even sitting for one hour and having nothing happen is good, is relaxing. 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 arisean understanding betweenyou 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 consciousis waiting for it, there is more possibility of meeting.

Just sit under a tree. The breeze is blowing and leavesof the tree are rustling. The wind touches the you, it moves around you, it passes.But don't allow it just to passyou; 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, can simply Jou

disappear
r^t DIrflNC under a rree, not thinking of past and future, just being there, where are you? \07here the is Il You cannot feel it, it is not there. The ego has never existed in the present. Past is no more, future is yet to be; both are not. Pasthas disappeared, future has nor yet appeared- only the present is. And in the present there is never found anything like the ego.

There is one of the most ancient meditations still used in some monasteriesof Tibet. The meditation is basedon the truth that I am saying to you. They teach that sometimesyou can simply disappear;sitting in the ganden,you just start feeling that you are disappearing. Just see how the world looks when you have gone from

74

The Change Book

A11that the mind can do, cannot be meditation - it is somethingbeyond the mind. The mind is absolutely helplessthere; the mind cannot penetratemeditation. Where mind ends meditation begins.

The G uillotine M edinti on

the world, when you are no longer here, when-you have become aholutely tftrnsparent. Just try for a single secondnot to be. In your own home be as if you are not. It is really a beautiful meditation. You can try it many times in 24 hours - just half a secondwill do. For half a second simply stop; you are not and the world continues. r07hen you becomemore and more alert to the fact that without you the world continuesperfectlywell, then you will be able to leam another part of your being which has been neglected for long, for lives. And that is the receptive mode. You simply allow, become a door. Things go on happening without you.
fl

\-/NE of the most beautifultanrra meditarions: *alk and think that the head is no more there, just the \dy. Sit and think that the head is no more there, lusr the body. Continuously remember that the head is not rhere. Visualize yourself without the head. Have a picture of yourselfenlargedwithout the head; look at it. Let your mirror be lowered in the bathroom so when you se,you cannot see your head, just the body. A few days of rememberanceand you will feel such weightlessness happening to you, such tremendous silence, because is the head that is the problem. If you it can conceive ofyourselfas headless- and that can be conceived, there is no trouble in it - then more and more you will be centered in the heart.

'{

78

The ChangeBook

Justlook at the sky

79

Meditation is a device to releaseyour intelligence. The more meditative you become,the more intelligent you become.But remember,by intelligence I don't mean intellectualitv. Intellectualiry is part of stupidity.

t.leJitation is vour intrinsic nature -

it

s \'()u.It is your being. It hasnothing to i.' with your doings: You cannot have :?.) ou cannot not have it, it cannot be it t\)ssessed, is not a thing, it is you, it is
rour being.

runnJ races
IHgRg are many old meditationswhich make useof 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,do funny things - and watch. Just doing it and watching fot 15-20 minutes, you will be surprised.You will start feeling you are separatefrom this. If you are not separate then how can you do all thesethings?Then the body is just in your hand, is just something in your hand. You can play with it this way and that. Find out new ways to make funny faces, funny postures.Do whatsoeveryou can do and it will give you a great release and you will start looking at yourself, not It as the body, not as the face, but as the consciousness. will be helpful.

tl

la

at Justlook the sky

on the sky and whenever you MrorroTE lave 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 the sky, sometimeswith open eyes, sometimes with closed eyes.Becar.rse sky is within too; as it is big without, the within it is the same. We are just standing on the threshold of the inner sky and the outer sky and they are exactly proportionate. As the outside sky is infinite, so is the inner sky. We are just standing on the threshold, either way you can be dissolved.And these are the two waysto dissolve. If you dissolvein the outside sky then it is prayer, if you dissolve into the inside sky then it is meditarion,

80

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

Thefragrance a flowu of

8l

ivr nrully it comesto the same:you are dissolved.An: rhesetu'o skiesare not two. They are two only becau* you are, you are the dividing line. When you disappear the dividing line disappears, then in is out and out is in.

the smell. Now smell the absence where the of -.. lrtsnce 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 absenceof the if you can feel that it makesa difference,it makes -ll. | &ference. Then the object has become very subtle. gr'l it is reaching near to the no.thought state of nadhi.

F have a goodnose, then be near a flower, let the smell fill you. Then by and by move awav from the flower very slowly but continue being attentive to the smell, the fragrance. As you move away the fragrancewill becomemore and more subtle and you will need more awareness feel it. Becomethe nose. Forget to about the whole body and bring all the energy to the nose as if only the nose exists. If you lose track of the smell, go a few stepsfurther ahead, again catch hold of the smell, then move back, move backwards. By and by you will be able to smell a flower from a very very great distance.Nobody else will be able to smell that flower from there. Then go on movrng in a very subtle way, you are making the object subtle, and then a moment will come when you will not be able to

Thefragrance a flower of r you I

Communicate theearth with

,^\ try a small experiment:just naked )OUEIUE - on the beach, near the river, just cand somewhere ruked in the sun - and start jumping., jogging, and feel h)ur energy is flowing through your feer, through your lces to the earth. Jog and feel your energy is going *uough your legs into the earth; then after a few minutesof jogging,just standsilently rooted to the earth and just feel a communion of your feet with the earth. Suddenlyyou will feel very very rooted, grounded, solid. You will see the earth communicates, you will see your feet communicate. A dialogue arisesbetween the earth and you.

82

The Orange Book

Simply relax the breathing

83

All thesemeditationsthat you aredoing here are nothing but efforts to disturb your sleep.

r.' latching, nothing is excluded.The car is humming =- :crtectly okay, accept it. The traffic is passingqr: s okay, part of life. The fellow passenger snoring by is rejected. r-.-: side, accept it. Nothing

Simplyrelnxthebreathing
VVHENEVER you find time, just for a few minutes relax the breathing system,nothing else _ there is no need to relax the whole body. Siiting in the train or plane, or in the car, nobody will becomeaware that you_are doing something. Just relax the breathing ' system.Let it be as when it is functioning naturally. Then close your eyesand watch the breatiling going in, coming out, going in. Don't concentrate. If you concentftlte, you create trouble, because then everything becomesa disturbance..lfyoutry ro concenftatesitting in rhe car, then the noise of the car becomesa disturbance. the personsitting besideyou becomes disturbance. a Meditation is not concenration. It is simple awareness. You simply relax and watch the breathing. In

'Peacebe this man' to

'Wtrn somebody comes to see you or meer r.ru just settlewithin yourself,becomesilent. When the 'Peace nan enters,deepdown feel peacefor him' Fbel: 5c to this man'. Don't just say it, feel it. Suddenlyyou . rll see a change in the man as if something unknown hasenteredinto his being. He will be totally different. Try it. Bhagwangaue this tensiontechniEte for thosewho hac)e pattern af frustration and angu awwe of a persistent become n theirday-to-dnyaffairs. Every day for fifteen minutes, any time that you good, choosea time and close the room and become t-eel

l-w

.r<v

&J

Ponderon the oPPosite 85

argTy - but don't releaseit. Go on forcing it . . . go almost crazy with anger, but don't releaseit - no expression,not even a pillow to hit. Repressit in every way - do you follow me?It is just the exact opposite of catharsis. If you feel tension arising in the stomach as if something is going to explode, pull the stornach in; make it astense as you can. If you feel the shouldersare becoming tense, make them more tense. Let the whole bodv be astenseas possible- almost as if on a volcano, boiling within and with no release.That is the point to remember- no release, expression,Don't scream, no otherwise the stomach will be released. Don't hit anything, otherwise the shoulderswill bc releasedand relaxed. For fifteen minutes get heated up, as if one is at one hundred degrees.For fifteen minutes work to a climax. Put on an alarm and when the alarm goes, try the hardestyou can. And asthe alarm stops, sit silently, closeyour eyesand just watch what is happening. Relax the body. This heating of the system will force your pattems to melt.

*.-riv meditation can uncondition you.

on Ponder theoPPosite
Fr lruS it a beautiful method. It will be very **ful. For example: if you are feeling very discontented' *hat to do? Ponderon the oPPosite' If you are feeling discontented, contemplate about contentment. What is contentment? Bring a balance. If your mind is angry, bring compassionin' think about compassion;and immediately the energy they are the same' The opposite is the changes,because o*.-.rr"tgy. Once you bring it in it absorbs' Anger is there, contemplateon comPassion' Do one thing: keep a statue of Buddha, because that statue is the gestureof compassion' Whenever you feel angry, go into the room, look at Buddha, sit guaad-iiL. and feel compassion.Suddenly you will see a transformation happening within you' The anger is

85

Ttrr

--:-{. :>. ^

gorngro follow yes. You don't repress you don,t fighr " it, r+'ithit, 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 rL throw it into the basementof your unconsciousness in the dark mind. No, you don't do anything to rr; you simply recognise rhat it is there. But you are followinr the yes, with no grudge,with no complaint, with no anger. Simply follow yes, nor taking any attitude about Ignoring it is rhe grearest to kill no. If you art iight with it you have alreadybecomea victim, a ven subtle victim; the no has alreadywon over you. When you fight with no you have said ,no' to no. That is how it has taken possession you from the back door. Don,t of sa)''no' even to no - just ignoreit. For one month follow yes and don't fight with no. You will be surprised that by and by it becomes lean and thin because is becoming starved, and one day it suddenly.vou seeit is no more there. And when it is no more there, all the energyinvolved in it is released and that released energv rvill make your yes a great stream.

Makingfriends wtth a tree

/to a tree, talk to the tree, rouch the tree, \JO cmbrace the tree, feel the tree, just sit by the sideof the rree, let the tree feel that you are a good man and that vou are not in the mood to harm. By and by friendship arisesand you will start t'eelingthat when you come, the quality of the tree rmmediately changes. You will feel it, on the bark of the tree you will feel tremendous energy moving when you 'When come. yog touch the tree, she is as happy as a child, as a beloved. When you sit by the tree, you will feel many things, and soon you will be able to feel that if you are sad and come to the tree, your sadness will disappearjust in the presenceof the tree. Then only will you be able to understand thar you are interdependenr. You can.make the ree h"ppy,

e0 rtuw,

94

The Orange Book

Medimtion lws no goal

95

Meditation is adventure, the greatest adventurethe human mind can undertake.Meditation is just to be, not doing anything - no action, no thought, no emotion. You just are and it is a sheerdelight. From where doesthis

:clight come when you are not doing :n,vthing? comesfrom nowhere, or it It i t)rTIS everywhere.It is uncaused, from i.ecause existenceis made of the the stuffcalledjoy.

Medimtionhns goal no
IVIEDITATION comesinto existenceonly when you have looked into all motives and found them lacking, when you have gone through the whole round of motivesand you have seenthe falsity of it. You have seenthat the motives lead nowhere, that you go on moving in circles;you remain the same.The motivesgo on and on leadingyou, driving you, almost driving you mad, creatingnew desires, nothing is ever achieved. but The handsremain asempry asever. When this hasbeen seen, when you have looked into your life and seen all your motivesfailing. . . . No motive has ever succeeded. motive has no ever brought any blessing anybody.The motivesonly to promise; the goodsare never delivered. One motive fails and another motive comes in and promisesyou again . . and you are deceivedagain. Being deceivedagain and again by motives, one day suddenlyyou become aware- suddenlyyouseeinto it, and that very seeingis the beginningof meditation. It has no seedin it, it has no motive in it. If you are meditatingfor something, then vou are concentrating, not meditating. Then you are still in the world - your mind is still interestedin cheap rhings, in trivia. Then you are worldly. Even if you are meditating to attain to God, you are worldly. Even if vou 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 understandingthat desires dqn't lead anywhere.

(-\.

Jttang
MaorroTION meansgiving a few minures to non-occupation. In the beginning it will be very difficult - the most difficult thing in the world in the beginning, in the end the most ."ry. I, is so easy,that,s why it is so difficult. If you tell somebodyjust to sit and not to do anything, he becomesfidgety; he stans feeling that ants are.cra-wling the leg or something is happening on in the body. He becomesso restless, b.."*. lr" i", alwavs remainedoccupied. He is like a car, ignitio., o.r, ,h. engine humming, although the car is not going anywhere, but the engine is humming anJbecoming hotter and hotter. You have forgottei how to put the ignition off. That's what meditation is: the an of ;...:.ring the ignition off.

m^antra Breath- thedeepest

IHE breath goesin, let it be mirrored in your being that the breath is going in. The breath goesout, let it be mirrored in your being that the breath is going out, and you will feel such tremendous silence descendingon you. If you can see the breath going in and going out, going in and going out, this is the deepest manffa that has ever been invented.

You breathe here and now. You cannot breathe tomorrow and you cannot breathe yesterday.You have to breathe this moment but you can think about tomorrow and you can think about yesterday. So the body remains in the present and the mind goeson hopprng berween past and future and there is a split

<1

J.

Vipasvru

99

First you have to dance, so in dance your arrnour drops. First you have to shout in joy and sing, so your life becomesmore vital. First you have to cathart, so all you have repressed is thrown out and your body is purified of

,rins and poisons,and your psychealso ,, purified from repressed traumas and 'r()unds.When this has happenedand i\)u have becomeable to laugh and you have becomeable to love, then Vipassana.

Bhngw talksabout Vipas ana an s

between body and mind. The body goes in the present and the mind is never in th. pres..rl th.y ,r.u., ".rd meet. They never come acrosseach other. Anj because of thatsplit, anxiety, tension and anguish O.r. i, tense, this tension is worry. The mindlas ".ir.. to be brought to the present becausethere is .ro oth., tirn..
r^l

silently, just start watching your )lfflNC t reath. The easiestway to watch is from the entrance of rhe nose. !7hen the breath comes in, feel the touch of rhe breath at the entrance ofthe nose - watch it there. The touch will be easier to watch, breath will be too subtle; in the beginning just watch the touch. The breath goesin, and you feel it going in: watch it. And rhen follow it, go with it. You will find rhere comesa point where it stops.Just somewhere near your navel it stops- for a tiny tiny moment, for apol, it stops.Then it movesoutwardsagain;then follow it - againfeel the touch, the breath going out of the nose. Follow it, go with it outside - again you will come to a point, the breath stops for a very tiny moment. Then again the cycle starts.

100 The OrangeBook

Vipasnna 101

Inhalation, gap, exhalation, gap, inhalation, gap. That gap is the most mysterious phenomenon inside you. When the breath comes in and stops and there is no movement, that is the point *h.re o.r. .an meet God. Or when the breath goes out and stops and there is no movement, Remember, you are not to stop it; it stops on its own. If you stop it you will miss the whole point, becausethe doer will come in and witnessing will disappear.You are not to do.anything about it. you are not to change the breath pattem, you are neither to inhale 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 its naturalness, its natural flow. lil7hen it goes our you follow it, when it comesin you follow it. And soon you will become aware that there are two gaps. In those two gaps is the door. And in those. two gaps you will understand, you will see, thCr breath itself is not life - mayb a food for life, ;ust like other foods, but not life itself. Becausewhen the breathing stops you are there, perfectly there - you are perfectly consciors, utterly conscious. And the breath has stopped, breathing is no more there, and you are there. And once you continue this watching of the breath - what Buddha calls Vrpassancor Atlapanasati Yog - if you go on watching it, watching it, watching it, slowly slowly you will see the gap is increasing and becoming bigger. Finally it happens that for minutes together the gap remains. One breath goes in, and the

f,J - . and for minutes the breath doesnot go out. All b roped. The world has stopped, time has stopped, has stopped. Becausewhen the breath stops, bhng is not possible.And when the breath stops, for -hng Drres together, thinking is absolutely impossible bcerse the thought processneeds continuous oxygen' d rour thought processand 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 breath rhythm, when you are silent a different &rent tcath rhythm again. \fhen you afe happy a different trtath rhythm, when you are sad a different rhythm aain. Your breathing goeson 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 - becausethe mind is the world. And in that stops stopping you com to know for the first time what is the breath iruide the breath; life insidelife. That experience is liberating. That experiencemakesyou alert of God and God is not a person but the experienceof life itself.

l0Z

The Orcnge Baok

Vipassona 103

Meditation is just being delighted in your own presence.Meditation is a delight in your own being.

r 7..

vtpassana
irurghr Medintion

Upassanais not concentration and.it is not an objectiveto remain watchingthe breathing a whole hour. When for rh,,ughr, feelings sensations cyr arise,or when youbecome .ntare of saund.,smells atA breezes from outsid.e,simply allo*' rhe afientionto go to them. Whatettercomes canbe up urttched. cloud"s.passingin sky-you neithu clingnor as rhe ,eject. Whenever thereis a choice what to watch,return to of au'areness br eathing. of Remember, nothing special meqnt to lwppen. There is is neidtsr success failwe - ncn is there any improuement. nar Therc is nothingto figrne out cn arwlyse,but insightsmay ;ome about anything. Questionsand problemsmay just be seena.smysteries be enjoyed. to

Fird a comfortableplace n sit 45 to 60 minutes.It hetps for placeeuerl day, andit to sitat thesametime and.inthe same doesn'thaueto be a silentplace. Expuiment until you find" thesitwtion youfeelbestin.Youcan sit once twiceoday, cn but don't sitfnr at leastan how after eatingcn befcre sleeping. It's impmnnt n sit uith your fuck andheadsrraight. Yotn eyesshould. closed be anl the body as still as possible.. A mediation benchcan help, cn a sraight-backedchotr u any afiangernent of cushiors. There is no specialbreathing techni4ue;ordinary, natural breathingis fine. Vipasww is bosedon the aworeness the of breath, so the rise and fall of enchbreath shouldbe watched, whereverthe sensation f elt mostclear.ly- at the nosecyr is in the area of the stonwchor solar plexus.

There are daily Vipassarw sittingsduing the monthly mediation cqmpsat the aslvam.

Bhagwan nlks about the upsnrgeof energy often feh by people snrting V ipassarut.

In Vipassanait can happen somerimesthat one feels very sensr.ral, you are so silent and energy is because not dissipated. Ordinarily much energyis dissipated and you are exhausted.When you simply sit, not doing anything, you becomea silent pool of energy, and the

FarlE+i#ffi

104 The Orange Book

Vipassaw 105

pool goeson becoming bigger and bigger and bigger. It almost comesto a point where it is overflowing . . . and then you feel sensuous. You feel a new sensitivity, sensualness, even sexuality - as if all the senseshave become fresh, younger, alive, as if the dust has fallen from you and you have taken a bath, and are being cleansed with the shower. That happens. That's why people - parricularly Buddhist monks who have been doing Vipassana centuriesfor don't eat much. They don't need to. They eat once and that too a very meagremeal, very small; you may call it at the most a breakfast. . . and once a day. They don't sleep much but they are full of energy. And they are not escapists- they work hard. It is not that they are not working. They will chop wood and work in the garden, in the field, on the farm; they will work the whole day. But something has happened to them, and now the energy is no more being dissipated. And the posture of sitting is very very energy-coruerving. The lotus position in which Buddhists sit is such that all the ends of the body are meeting- feet upon feet, handsupon hands.Theseare the points from where the energy moves and flows our, because the energy to flow out, somerhing pointed is for needed. Hence the male sexual organ is a pointed thing becatrseit has to leak much energy. It is almost a safety-valve. When the energy is too much inside you and you cannot do anything, you releaseit sexually. In the sexual act a woman never releases any energy. So a woman can make love to many personsin

one night but a man cannot. A woman can even conserveenergy if she knows how; she can even get energy. From your head no energy is releasedoutside. It has been made by nature in a round shape. So rhe brain never loses any energy; it conserves- becarse that is the most impoftant, the central managementof your body. It has to be protected - so it is protected by a round skull. Energy cannot leak out from any round thing. That's why all the planets - earth and sun and moon and the sta6 - are all round. Otherwise thev will leak energyand will die. When you sit, you become rounded; hands touching hands. So if this hand releases energy, ir moves into anorher hand. Feet touching feet . . . and the way you sit becomesalmost a circle. Energy moves within you. It is not going out, One coruerves it: one becomes by and by a pool. By and by you will feel almosr a fullness in your belly. You may be empry, you may not havb eaten, but you feel a cerrain fullness. And then the onrush of sensuality. But it is a good sign, a very very good sign. So enjoy it.

Becomingan astrorrriutof the inner spare

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

).

106

The Otange Book

Vipaswrc 107

disappeared. That now nothing holds you down, that it is now up to you to decide whether to fly or not. That now it is up to you, if you want you can simply fly up to the sky. The whole sky is yours. But when you open the eyes,suddenly the body is there, the earth is there, the gravitation is there. When you were with closedeyes meditating you forgot your body, you moved to a different dimension; the dimension of grace. Enjoy it, allow it, because once you start thinking it is crazy,you will stop it and that stopping will disturb your meditation. Enjoy it as in a dream you fly. Close your eyes. In meditation go wherever you want, rise higher and higher into the sky, and many more things soon will become available to you. And don't be afraid. It is the greatestadventure, greaterthan going to the moon; becoming an astronaut of the inner spaceis the greatestadventure.

Bhagwansuggests beautiful techni4uefar thosewhome this of disanbed sensacioru physicaliruabilirl andfl1ing. by

Just sit in your bed for five or ten minutes and visualisewith closedeyes . . feel that your body is becoming bigger, bigger, bigger, bigger. Make it asbig as possible- so big that it almost starts touching the walls of the room. You will start feeling that now you cannot move your hands - it is difficult . . your head is touching

the roof. First for two, three daysjust feel this; then start spreadingout of the room. Fill the whole house, and you will feel that the room is inside you. Then spreadoutside the house- fill the whole neighbourhood, and feel the whole neighbourhood inside you. And then fill the whole sky, and feel the sun and the moon and the stan moving inside you. This you continue for ren, twelve days. By and by, slowly, fill the whole sky. The day you have filled the whole sky, start rhe reverseprocess. For two days again, becomesmall. In the reverseprocess,sit and then staft imagining you are becoming very small. Just move the other way. Your body is not as big as it appears- it has becomeone foot high. You are just like a tiny toy and you will feel lt. If you can imagine the hugeness,you can imagine the smallness.Then even smaller _ so small that you can hold yourself in your hand. Then even smaller . . . then even smaller. And within twelve days bring it to such a point that you cannot find yourself. You have become so atomically small that it is impossibleto ffnd where you are. Make yourself as huge as the whole spaceand then make yourself as small as an invisible aio* twelve days one, then twelve days the other. you will feel so beautiful, so happy and so cenrered that vou cannot imagine it.

108 The OrangeBook

Vipassana 109

Meditation can give you the greatest glimpses,because is the most useless it thing in the world. You simply don't do anything, you simply move into silence. in It is greaterthan sleepbecause sleep you are unconscious, whatsoever You happens,happensunconsciously. may be in paradise, you don't know. but In meditation you move knowingly, then you becomeawareof the path: how to move from the useful world of the without to the useless world within. And once you know the path, any moment you can simply move inwards.

Sitting in a busyou arenor neededto do anything, you are simply sitting; travelling in a car or train or an
aeroplaner lou are not doing anything,

everythingis being done by others;you can closeyour eyesand move into the useless, inner. And suddenly the everythingbecomes silent, and suddenly everythingis cool, and suddenlyyou are at the sourceof all life. But it has no value on the market. you cannotgo and sell it, you cannot say:I havegreatmeditation. Is anybodyready to buy itl Nobody will be ready to buy i t . It is not a commoditv. It is useless.

I
I

LIz

The ()range Book

'Bhtgwan'113

Only meditation can help you totally, you are not bringing it to because somebody else's notice, you arebringing it in front of your own being. You can be absolutelyfree. You need not be afraid of what the other will think.

\feditation is not really a searchfor enlightenment. Enlightenment comes without any search.

'Bhagwan'
belly is smiling. And it is a smile, not a laughter,so it is very very soft, delicate, fragile - like a small roseflower opening in the belly and the fragrancespreadingall over the body. Once you have known what this smile is you can remain happy for twenty-four hours. And whenever you feel that you are missingthat happiness, just closeyour eyesand catch hold of that smile again and it will be there. And in the daytime as many times as you want you can catch hold of it. It is alwaysthere. each outgoing breath, simply say, WITH 'Bhagwan' inside; not very loudly - just a whisper, but rrside so that you can hear it. \07henthe breath comes rn, just wait. When the breath goesout, you call, and when the breath comesout. allow me to come in. Don't do anything - simply wait; so your work is only when rhe breath goesout. When the breath goesout, go into the universe. The outgoing breath is almost like dropping a bucket into a well. And when the breath comesin, it is like the bucket being pulled out of the well. This is only for twenty minutes. So four, five minutes to get into it, and then twenty minutes to remain in it. So in all twenty-five minutes at the most. You can do it anytime. You can do it during the day, in the night.

ll+

Book The Orange

Tszen lI5

it Tazenis deep unoccupiedness; is not even meditation, becausewhen you meditate you are trying to do something: rememberingbeing God or even rememberingyourself. These efforts createripples.

kzen
IN the aslvam, the TazenMediaaon group sitsfor one are hora u'd newcomers encovragedn count the outbrenths fur the first fiue cn ten minutesto help bing about the ' . relaxation of choiceless awareness'

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't j., rt. iet it happen. Let it be natural and that will relax .rcn more. The fourth thing is, let your body remain as rnmobile as possible.First find a good posture- you :an sit on a pillow or mattressor whatsoeveryou feel, you settle, remain immobile, because the if i.ur .'rnce \,.1r doesnot move, the mind automaticallyfalls silent. In a moving body, the mind also continues to move, i.ecausebody-mind are not two things. They are one . . it is one energy. In the beginning it will seema little difficult but atier a few daysyou will enjoy it tremendously. You will sce, by and by, layer upon layer of the mind starting to Jrop. A moment comes when you are simply there with no mind.

You can sit anywhere, but whatsoever you are looking at should not be too exciting. For example things should not be moving too much. They become a distraction. You can watch the trees - that is not a problem becatrse they are not moving and the scene remains constant. You can watch the sky or just sit in the comer watching the wall. The second thing is, dorlt look at anything in particular - just emptiness, becatrsethe eyes are there

Bodhidharmasat for nine.yearsjust facing the u'all, doing nothing - just sitting for nine years.The rradition has it that his legs withered away. To me that is symbolic. It simply meansthat all movements withered away becduse motivation withered away. all He was not going anywhere. There was no desire to move, no goal to achieve - and he achieved the greatestthat is possible.He is one of the rarestsoulsthat

118 The O'rangeBook

Meditators are thought to be escapists. That is utter nonsense.Only the meditator is not an escapisteverybodyelse is. Meditation means getting out of desire,getting out of thoughts, getting out of the mind. Meditation meansrelaxing in the moment, in the present. Meditation is the only thing in the world which is not escapist, although it is thought to be the most escapistthing. Peoplewho condemnmeditation alwayscondemnit with the argumentthat it is escape, escaping from life. They are simply t?lking nonsense;they don't understand what they are saying. Meditation is not escaping from life: it is escapinginto life. Mind is escaping from life, desireis escapingfrom life.

Looking
IVIEDITATION is nothing but the art of opening your eyes,the art ofcleansing your eyes,the aft of dropping the dust that is gathered on the mirror of yor.n consciousness. It is natural - dust gathers. Man has been travelling and travelling for thousandsof lives - dust gathers. !7e are all travellen, much dust has gathered - so riruch so that the mirror has completely disappeared. There is only dust upon dust, layers and layen of drut and you cannot see the mirror. But the mirror is still there - it cannot be lost because is your it very nature. If it can be lost then-it cannot be your nature. It is not that you have a mirror; you are the mirror. The traveller is the mirror. He cannot lose it, he can only forget it - at the most, forgetfirlness.

t/f

120 The OrangeBook

Look@ IzL

Meditation is opening the eyes, meditation is looking.

t.cbns

witlput words

The exisrential moment is right now. Just have a look, and that is meditation - that look is mediation. Just seeing the facticity of a certain thing, of a certain state, is mediation. Meditation has no motive, hence there is no centre to it. And becausethere is no motive and no centre, there is no self in it. You don't function from a centre, in meditation, you act out of nothingness. The responseout of nothingness is what meditation is all about. Mind concentrated acts out of the past. Meditation acts in the present, out of the present. It is a pure responseto the present, it is not reaction. It acts not out of conclusions, it acts seeing the existential.

Try in small things not to bning the mind in. You lool at a flower - you simply look. Don't say'beautiful', '{y'. Don't say anything. Don't bring in words, don't Eilnlise. Simply look. The mind will feel comfonable, uneasy. The mind would like to say redring. You simply say to the mind'Be silent, let me :c, I will just look'. In the beginning it will be difficult, but start with drirgs in which you arc nor too involved. It will be fficult to look at your wife without bringing worrdsin. Yotr are too involved, too emotio:rally anached. Argry a in love - but too involved. [,ook at things which are neutral - a rock, a fower, a tree, the sun rising, a bird in flight, a cloud ooving 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. Start from neutral things and only then move towards emotionally loaded situations.

The colaw of silence

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

:tl !i-,1,.r

Book l2Z The Orange

Lnoking 123

very deep tuning with it. A great silence will descendon 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 wheneveryou are really relaxed, insideyou will suddenlyfeel a blue luminosity. And if you can feel a blue luminosity you will immediatelyfeel 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 and bigger symptoms. crrn go on to bigger diseases \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 silently and look into the headache with no idea of stopping it, no with no desirethat it should disappear, conflict, no fight, no antagonism.Just look into it, into what it is. the Watch, so if there is some inner message, give it to you. It has a coded message. headache can And if you look silently you will be surprised.If you look

i..cnrly three things will happen. Fint: the more you . .'k into it, the more severeit 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 severe r.cause you have been avoiding it. It wasthere but you .ere avoiding it; you were already repressing- even . rthout the asproyou were repressingit. When you look :nto it, repressiondisappean. The headache will come :.. its natural severity. Then you are hearing rr with unpluggedears, no wool around your ears. First thing: it will become severe. If it is tecoming severe, you cirn be satisfied that you are looking rightly. If it does not become severe, then you are not looking yet; you are still avoiding. Look into it - it becomessevere. That is the first indication that. res, it is in your vision. The second thing will be that it will become more pin-pointed; it will not be spread over a bigger space. First you were thinking, "lt is my whole head aching." Now you will seeit is not the whole head, it is Justa small spot. That is also an indication that you are gazing more deeply into it. The spread feeling of the ache is a trick - that is a way to avoid it. If it is in one point then it will be more severe. So you create an illusion that it is the whole head which is aching. Spread all over the head, then it is not so intenseat any point. These are tricks that we go on playing. [.ook into it and the second step will be that it comes to be smaller and smaller and smaller. And a moment comeswhen it is just the very point of a needle

I24

The OrangeBook

Lktenhry 125

-ver! sharp, immensely sharp, very painful. You have never seen such pain in the head. But very much confined to a small spot. Co on looking into it. And then the third and the most important thing happens. If you go on looking at this point when it is very severeand confined and concentrated at one point, you will seemany times that it disappears. When your gazeis perfect it will disappear. And when it you will have the glimpse of where it is disappears coming from - what the cause is. When the effect you will $eethe cause. It will happen many disappears times. Again it will be there. Your gazeis no more that alert, that concentrated, that attentive - it will come back. Whenever your gazeis reclly there, it will disappear;and when it disappears,hidden behind it is the cawe. And you will be surprised:your mind is ready to reveal what the causeis. And there can be a thousand and one causes. The same alarm is given becausethe alarm system is simple. There are not many alarm systems your body. in For different causesthe same alarm is given. You may have been angry lately and you have not expressedit. Suddenly, like a revelation, it will be standing there. You will seeall your anger that you have been carrying, rryrng . . . like pus inside you. Now this is too much, and that angerwants to be released.It needsa catharsis. Cathart! - and immediately you will seethe headache has disappeared.And there was no need for the aspro, no need for ani, treatment.

Yqr are your undoing, you are the brrrier. Meditation is when the aditator is not!

I-jstening
^[\fURm passive- not doing anything, jnst lncning. And listening is not a doing. You have nothing to do to listen to anything - your ears are drrays open. To see you have to open the eyes - at lcast that much has to be done. To listen, not even that much has to be done - ears are always open. You are dways listening. Just don't do anything and listen.

T)

Usteningwik sympathy

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

L26 The Orange Book

of the most potential methods of meditation, becauseit bridgesthe 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 is going 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 suddenly you will seethat the quality of the noise has changed. It is no more distracting, no more disturbing. On the contrary it becomesvery soothing. If listened to rightly, even the market-place becomesa melody. So what you are listening to is not the point. The point is 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 it very cheerfully as if you are listening to a Beethoven sorurta.-And suddenly you will see that you have transformed the quality of it. It becomesbeautiful. And in that listening, your ego will disappear.

A ptllarof energy
.l-L certain silence immediately comes to you if you stand quietly. Try it in the comer of your room. Just in the comer, stand silently, not doing anything. Suddenly the energy also stands inside you. Sitting you will feel many disturbancesin the mind because sitting is the postureof a thinker; standing, the energyflows like a pillar and is distributed equally all over the body. Standing is beautiful. Try it becausesome of you will find it very very beautiful. If you can stand for one hour it is just wonderful. Just by standing and not doing anything, not moving, you will ftnd that something settleswithin you, becomessilent, the centering happeru and you will feel yourself like a pillar of energy. The body disappean.

Feelthe silerce thewort of

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.

Feelthe silence thewomb of

L,W silencebecomeyour meditation. Wheneveryou have time, jwt collapsein silence - and that is exactly what I mean: collapse - as if you are a small child in your mother's womb. Sit this way and then by and by you will start feeling that you want to put your head on the floor. Then put the head on the floor. Take the womb-postureas the child remains curled up in the mother's womb and immediately you will feel the silence is coming, the samesilence that wasthere in the mother's womb. Sitting in your bed, go under a blanket and curl up and remain there utterly still, doing nothing. A few thoughts sometimeswill come, let them pass- you be indifferent, not concemed at all if they come, good; if they don'tcome, good. Don'tftght, don't prsh them away. If you fight you will becomedisturbed,

if you push them away, you will become penistent, if you don't want them, they will be very stubbom about going. You simply remain unconcemed, let them be there on the periphery as if traffic noise is there. And it is really a traffic noise, the brain trafftc of millions of cells communicating with each other and energymoving and electricity jumping from one cell to another cell. It is just the humming of a great machine, so let it be there. You become completely indifferent to it, it does not concem you, it is not your problem - somebody else'sproblem maybe, but not youn. \il?hatdo you have to do with it? And you will be surprised- moments will come when the noise will disappear, completely disappear,and you will be left all alone.

130 The OrangeBook

Neeer be a masochist

Never be a masochist. Don't tofture yourself in any name whatsoever. People have tortured themselves very much in the name of religion, and the name is so beautiful that you can go on torturing yourself. So remember ._ I teach happiness, not torture! you feel sometimesthat something is becoming heavy, If becoming rough going, it has to be changed. You will have to change rnany times. By and by you will come to a point where no change will be needed. Then something will fft absolutely - not only with your mind, with your body, but with your soul.

E\IENING
and sing slwke,dance

I I

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

134 The OrangeBook

Shoke 135

Do my meditations, but not willfully. Don't force them, rather let them happen. Float in them, abandon yourselfin them, be absorbed, but not willfully. Don't manipulatebecause when you manipulate you are divided, you become two: the manipulator and

6e manipulated.Once you are two, tnven and hell are created srmediately. Then there is a vast Jsrance betweenyou and the truth. Don't manipulate. Allow things to

h"pp.n.

If you are doing the Kundalini Meditation, then allow the shaking, don't do it. Stand silently, feel it coming 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 bodily physical exercise. Then the shaking will be there but just on the surface, it will not penetrate you. You will remain solid, stone-like, rock-like within; you will remain the manipulator, the doer, and the body will just be following. The body is not the question - you are the question. !7hen I say shake I mean your solidity, your rock-like being should shake to the very foundations so

drat it becomesliquid, fluid, melts, flows. And when rhe rock-like being becomesliquid, your body will $llow. Then there is no shake, only shaking. Then nrbody is doing it, it is simply happening. Then the irp ir no,.

The Chaotic Meditation, or the Kundalini, or the Nadabrahma, these are not really meditations. You are just getting in tune. It is like . . . if you have seen lndian classicalmusicians playing. For half an hour, or rcmetimes even more, they simply go on fixing their irstmments. They will move their knobs, they will make the strings tight or loose, and the drum player will

L36 Tfu OrangeBook

Slrake 137

go on checking his drum - whether it is perfect or not. For half an hour they go on doing this. This is not music, this is just preparation. Kundalini is not really meditation. It is just prepa.ration. You are preparing your instrument. When it is ready, then you stand in silence, then meditation starts. Then you are utterly there. You have woken yourself up by jumping, by dancing, by breathing, by shouting - these are all devices to make you a little more alert than you ordinarily are. Once you are alert, then the waiting. !(/aiting is mediadon. Waiting with full awareness.And then it comes, it descendson you, it surrounds you, it plays around you, it dances around you, it cleansesyou, it purifies you, it transforms you.

hlorll ,t

sage: 20 minutes

gt silent\, unrwuing.

lLd

s4ge: 20 minutcs

Srnd in a ccrnrst, absolutcly still.

Dance
rhe movement becomesecsraticthen !7"t* n is a dance. When the movement is so total there is no cao, then it is a dance. And you should know that dancing came into the world as a technique of meditation. The beginning dancing was not the dance, it was to achieve an ecsrasy where the dancer was lost, only the dance remained _ no ego, nobody manipulating, the body flowing spontaneously.

Sucying Mdiatiur

First stage: 20 minutes Sit crosslegged wik eyraclosed.Start swayinggartly, first w thelefr side, ken m rhe nght. The swayingneed not irutolve the whole of tfu bdy, but bend orer as far as you can go condorraily. When you ruch the fwtlwt point, Iet ut the sound'lno' -dnitfvrcefully, wirhajerk. Do tlis atdvend of tfu sway, on both si.des.

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

138 The ()range Book

Dance I39

comeswhere you are not, and still things go on . . . as if you are possessed. Dance is one of the most beautiful things that can happen to a man. So don't think about meditation separately. Meditation is needed as something separate for people who don't have any very deep creative energ)'; no direction for their energy to get so deeply involved that they can be lost. But a dancer, a painter, a sculptor, need not have any other meditation. All that they need is to make their dimension so deeply penetrating that a point of transcendencecomes. And there is nothing like dancing . . . So for at least one hour every day, forget all technique. Make it a point to simply dance to God. So there is no need to be technical - because is not an He examiner. You will simply dance as a small child . . . as a pnyer. Then dance will have a totally different quality to it. You will feel for the first time that you are taking steps that you have never'taken before; that you are moving in dimensionswhich have never been known to you. Unfamiliar and unknown ground will be traversed. By and by, asyou will becomemore and more in tune with the unknown, all techniques will disappear. And without techniques, when dance is pure and simple, it is perfect. Dance as if you are deep in love with the universe, as if you are dancing with your lover. kt God be your lover.

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

funce together

You can create a small group of friends who can Jance together. That will be better, more helpful. Man s so weak that alone it is difficult to continue anything. Hence, schoolsare needed. So if you are not feeling like doing it one day and others are, their energy moves you. Somedaysomebodyelse is not feeling like it but you are, so your energy comes through. Left alone, man is very weak and willless. One day you do it and another day you feel that you are tired and have other things to do. Meditations bring results only when they are done in a persistent way. Then it sinks inside vou.

140 The OrangeBook

Darce l4l

It is jusi as if you are digging a hole in the earth' another One day you dig in one place, anothel dav-i1 go on digging for-the whole of your place. Then you can in iif. n, the well will never be ready' You have to dig the same place continuouslY' Sornake it a point, at the sametime every day' good; the And if in the same place it is possible, very bum the same same room, the same atmosphere, incense . . so the body by and by leams and the mind the iv *d by gets the feel of it. The moment you enter dance. The room is charged' the ,."dy to room you "'.. time is charged.

fu -lf

,rst sand in the middle of the room, viiualise as b.,r,g tree and start dancing. " wirh yw lwnds

hz

Dance Ekea nee

a tree in a Just raise your hands and feel like like a tree in the rains and the strong wind. Dance winds. I-et your whole energybecomea dancing energy' swayand move with the wind, just feel the wind passing - you through you. Forget that you have a human body 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 passthrough you. To feel identified with a tree is immensely strengthening, nourishing. One easily-enters into the Trees are sdll there; talk with primal .o*.io*rr.rr. ir."r, h,rg the trees and you will sudden-lyfeel that everythi;g is back. And if it is not possible to go out

Jrst sit silently and allow your fingers to have *n own movement. Feel the movement from the rrdc. Don't try to-seeit from the outside, so keep your e- clced. I-et the energy flow more and more rnto the Ltdr. The hands are deeply connected with the brain, 6c right hand with the left side of the brain, the left bnd with the right side of the brain. If your fingers can bc dlowed total freedom of expressionmany firany croions accumulated in the brain are released.That is tf,c easiestway to releasethe brain mechanism, its rplessions, its unusedenergy. Your hands are perfectly capableof 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 that 5rm. \Uhen the left side of the brain wants to release crrg:f , it will take one form. When the right side of the brain is too burdeied with energy then there will be a different gesture. You can become a great meditator through hand testures. So just sitting silently, play, allow the hands and you will be surprised; it is magical. You need not

l4Z

The Orange Book

Dawe 143

jump and jog and do much chaotic meditation' Justyotn hands will do.

Awakening the subtlelaYrs -

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

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 and if the whole energyremains in the gror, *oi.*.nt, the subtle movement will not start' gror, ^ou.-.nt, One has to come to a point where the body is still like a statue' so all grossmovements stoP cor"npletely - and there is no Uui itt" energy is there ready to move opening for it in the body' It seeksa 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 .."dy to move somewhere,then it will have to move "rrd into the subtle layers because the gtoss is no more available. So first make it dynamic and then let the bodv be still so the dynamism will go deeper,to the very roots' to

WhirlingMeditation
,^\ Whirling is one of rhe most ancient )Un techniques, one of the most forceful. It is so deep that even a single experience can make you totally different. Whirl with open eyes, just like small childr,en go on rwirling, as if your inner being has become a centre and your whole body has become a wheel, moving, a potter's wheel, moving. You are in the centre, but the whole body is moving.

It is recommended no food or dnink akm far three tlwt be Iwws befme whirling. It is best to lwve fure feet attd wesr loose 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 OrungeBook

WhirlirryMdiation

L45

contintefar atlustanliaur n getfiily inlr:tfufeehngaf tlv energ whirlpool. The whhkng Lsdoie on the spot in an anti-clockwise direction, wik tlw right arm heB high, paln rqwards, atd th" l"ft arm law, palm downwards. People wlw feel discortfort from whirhng anti-clockwbe un dwrrye to clodcwise.I*t yow MJ be soft and keQ yur eys open, but unfocused so thtt imagesb,cotrw Hu.rrd at d fb*irg. Renwin silent. For ke fwst 15 minutes, route slow\. Then gradwlb buiW uD sDeed ouer the next 30 minutes until the whirling ukes wer ard you become whirlpool of enugy - the peripherya a stCIrm maveflwnt but the u.ritness the centre silent and of at still When you are whirhng so fost tlwt lou cnnnot remain upight, yow body wiL foll by itself. Don't make the fall o decisionon Jour Wt nat attempt to crnclngethe landing in advonce;if yow bodyk softyou willlnnd, softlyand the eark will abssrb Jolln energJ. pan of the medintion Orce you have fallen, the second st4rts. Roll ontoJout stomachimmediately dwt 1ow bare so naoel is in contact with the emth. If anybdy feels stong dkcomfortlying thisway, he slwuldlie onhisbad<.Feelyow body blerding inn the etrrh, Iike a small child pressed tlw n mother's breasts.Keq your eyesclased ard. renwin pcssive and silrr;l for at least 15 minues.

*t

*e mediationbeu quietand irvctiuecs possible.

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

Sing
r^r is divine, one of the most divine )mCmc rtivities. Only dancing is a competitor with it, it is rrxt only to dancing. And why are singing and dancing divine activities? - becausethese are the activities in rhich you can be utterly lost. You can &own younelf in singing, so much so drat the singer disappears,only the rong remains, or the dancer disappean and only the dance remains. And that is the moment of meamorphosis, transfiguration, when the singer is no more and there is only the song. \U7henyour totality has become a song or a dance, that is prayer. What song you are singing is irrelevant; it may not be a religious song, but if you can sing it totally it is sacred. And vice versa: you may be srnging a religious song, hallowed by the ages, but if you are not totally in

146 The OrangeBook

Mantta

147

Music creates such a harmony that even God startsnodding at you, sayingyes ro you. Mwic is numinous . . . suddenly the sky starts touching you; you are overwhelmedby the beyond. And when

:ire beyond is closer to you, when the irrrsteps of the beyond are heard, r.lmethinginsideyou getsthe challenge, tecomessilent, quieter,calmer, cool, crrllected.

\lanwa
it, it is profane. The content of the song does not rnatter; what matten is the quality that you bring to singing, the totality, the intensiry, the fire. T IF yo,, have a musical ear, if you have a heart . hrch can understandmwic - not only understandbut :rr,:[- then a mantra will be helpfirl, becausethen you :an become one with the inner sounds, then vou can srove with those soundsto more and more subtle layen. Then a moment comes when all soundsstop and only :he universalsound remains. That is aum. .{um' Make it a point for at least twenty minutes in the moming and twenty minutes in the night to sit silently, halfopen the eyesand just look down. Breathing should be slow, body unmoving. Start chanting aum inside.

Don't repeat anybody else'ssong, becausethat is not your heaft, and that is not the *"y you can pour your heart at the divine feet. kt your own song arise. Forget about metre and grammar. God is not too much of a grammarian, and He is not worried about what words you use. He is more concemed about vour heart.

Eurl euening rhe ashram st hundrds garher Buddlw Hail in fnr a celebration'of spontaneoussongmrd dance.

148 The OrongeBook

Manfia

I49

It is one of the greatestexperiencesof life when music is there surrounding you, overwhelmingyou, flooding you, and meditation starts growing in you when meditation and music meet, world and god meet, matter and consciousness meet. That isuniom^ystica the mvstic union.

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 )-ouwill find what suits you. To a few people very To others very slowly is more suitable, so it rgends on you. But whatsoever feels good, continue. ':irr.

lu There is no need to bring it out: it will be more penetrating with lips closed;even the tongue should not move. Chant aum fast - aum aum aum aum; fast and loud but inside you. Just feel that it is vibrating all over the body from the feet to the head, from the head to the feet. Each aum falls into your consciousness like a'rock thrown into a pool and ripples arise and spread to the very end. The ripples go on expanding and touch the whole body. Doing this there will be momenrs - and they will be the most beautifrrl moments - when you will not be repeating and everything has stopped. Suddenly you will become aware that you are not chanting and everything has stopped. Enjoy it. If thoughts start coming, again start chanting.

rcrne d Jesw

If Jesus'name movesyou, sit silently and let that :1ame move you. Sometimessaysilently,Jesus,and then eait. That will become your nnntra. This is the way rhat a real rnanrra is bom. Nobody can give you a manm; you have to ffnd it, what appeals, what moves vou, what createsa great impact on your soul. If Jesus', rhen beautiful. Sometimessitting silently, just repear 'Jesus'and wait and let the name move deep, deeper into rhe recesses your being - let it go to the very core. of .A.nd allow! If you start dancing, good; if you start crying, good;_if you staft laughing, good. Whatsoever happens out of it, let it be. Let it be so, don't interfere, don,t manipulate. Go with it and you will have your fint glimpsesof prayer and meditation and your first glimpoes

150 The OrongeBook

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

Any sound which feels aesrhetic and beautiful, any sound which createsa *uill and joy in the heart, will do. Even if it doesn't belong to any language,that is not the point at all - you can find lust pure sounds that are even more deep-going. Becausewhen you use a certain word, it has certain rneanings - those meanings create a limitation. rDThen you use a pure sound, it has no limitation, it is infinite.

Humming
rr
'.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 inner musicthat it brings peaceto your whole being; then your conflicting parts staft falling in tune and by and by a subtle music which you can hear arisesin your body. After three or four months you will be just sitting silently and you can hear a subtle music, a harmony inside, a kind of humming. Everything is functioning so perfectly well, like a perfectly functioning car whose engine is humming. A good driver knows when something goes wrong. The passengers may not become alert but the good driver knows immediately when the humming changes.Then the humming is no mor harmonious. A

.t-LUvtvtlNG can be a tremendous help and

Book L5Z TheOrunge

Nadnbrahma 153

new noise is coming. Nobody else is aware, but one who loves driving will immediately become aware that something is going wrong. The engine is not functionirg as 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 by you 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 in a more balancedway. Then humming goesstill eating deeper, you will be able to see which foods disturb your humming; you eat something heavy and it staystoo long in the system and then humming is not so perfect. Once humming starts you will find when sex is when it is not rising, and if the wife and husband rising, are both humming you will be surprised how great a harmony arisesbetween two persons and how by and by they 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 becarse they both function upon the one wavelength.

\leditation is total sensitiviw.

NatabrahmaMediwtion

- :heaftenwon medimtionof the monrhly medintion camps

\I I Y.IOaBRAHMAis an oldTibenn rcchnique which wos ngntolJydone in the earll haurs of the morning. It can be t ne at anJ time of theday, alonevr with others,but haveon enpry stomach and remain irwctive for ot lea,st15 minutes gvrwards. The medimtionlastsan how wd thereare three rllges.

Fnsr Srage:30 minutes Sit in a relaxedpositionwith eyesclosed, kps rcgether. and, Str;n humming, loudly enoughto be heardby othus and e1dk& uibrationkroughout 1ow body. You can qtisualise a hollow ntbeor an empty vess;el, filled only with the vibrations of thehumming. Apoint will come wlwnthehummtng

154 The Aange Book

Nadabrohnw 155

continuesby i*elf and you becomethe listener. There is rc specialbreathingattd lou can aker the pitrh or move Jour body smoothlyand slnwly if you feel like it.

sitfacing each other, coc,)ered a bedsheet b1 and rerng eachother'scrossedlwnls,Itis besttn wearno other andbran "r dung. Ught the room on\ b fo* small candles t, arrticdar incense,kept only for this mediation. -1 :c lour qresandhwn ngethu for thirty minrtes. After a rn u'hiletheenugieswillbe feh to meeta msrgeand unite.

l;:-rzrs

Second Smge: 15 minutes The second stageis diuidedinto two 7Vz minute sections. For ke first half, mwe the lwnds, pahns in m outward up, circulm motion. Snrting at the rwtel, both hatds moue fcnwardsand thendivide to mske two Imge circlesminoring each other left and right. The movement shouldbe so slour dwt at dmestherewill appearrc beno mor)ement att. Feel at tlwt you arc $ving energl outwardsto the uniuerse. After 7Vz minutes turn the Innds, palmsdown, and start mouingthem in the oppositedirection. Now the lwnds will come togethertowards the rwvel and dic)ide outwards to the sides thebody.Feelthatyouarewkingenngy Asinke of in. first smge,don't inhibit any soft, slow mouemen* of the rest of your body.

wlwt to do about Bltngwan, mosquitoes?

IVI.OSQUITOES are ancient meditators who have fallen. Hence they are against anybody succeeding rn meditation. They ate very jealous. So whenever you nreditate they are there to disturb, to distract. And this is nothing new; this has alwaysbeen so. ln all the ancient scriptures it is mentioned! In Jain rriptures particularly so, becausethe Jain monk lives naked. Just think of a naked Jain monk, and India, and mosquitoeslMahavir had to give specific instructions on what attitude to take abut mosquitoes. He told his disciples that when mosquitoes attack, accept. This is the ultimate distraction. If you can win this then there is no other difficulty, no greater difficulty. And when.he says,he knows! To live naked in India is a difficult thing.

Third Smge: 15 minutes Sit absolutelyquiet and still.

Nadabrahmafar couplei Blwgwanlws guenabeaudful variationof thk tcclnique for couples.

156 The OrangeBook

Mosquines? I57

Once I stayed in Samath where Buddha tumed the wheel of dlwmma, where Buddha delivered his fint serrnon, the most important sermon which became the beginning of a new tradition. I was staying with a Buddhist monk. I have seen mosquitoes, but nothing to be compared with Sarnath mosquitoes. Poona mosquitoes are just nothingl Feel very happy about it! You are fortunate that I am not in Samath. The mosquitoeswere really that big! Even in the dqytime we used to sit under the mosquito nets. In one mosquito-net in one bed would sit the Buddhist monk; in the other I would sit - and we would talk. I said, "I am never going to comeagain," because he wasaskingme to come again and stay. I said, "Never, never! This is my first and last time." He said, "That reminds me, that down the ages we Buddhist ttto.tkr have been laughing and joking about why Buddha never came to Samath again. He came only once; he delivered the first sermon, and escaped!" He went many times to other places. He must have gone at least thirty times to Shravasti;he must' have gone at least forty times to Rajgir, and so on and so forth. Each place that he visited, he visited again and again. But Samath, only once. He never came back again to that place. of "And." the monk said. "it is because these

r'..luitoes. And you also say that you will never come Itzrn." I said to him, "At least in one thing I will follow lrldha! I cannot follow in other things - I have to be a i3ht unto myself - but about this thing let him be the lhtl" I know it is difficult, very difficult, but you will bre to leam. Don't be distracted. That does nor mean nru allow the mosquitoesto exploit you! Protect yourself rt every possibleway - but with no anxiety, no rnntion. kotect yourself, avoid the mosquitoes,throw drcm away, shake them off - but with no irritation. They are doing their thing. And that much has to be rcepted. They are not particularly against you. Sunebody mtrst be having his breakfast or lunch or Jrnner, so be polite. You have every right to protect rounself,but there is no need to be irritated. Irritation rrll disturb the meditation, not the mosquito. You can rhake off the mosquito very meditatively, attentively, fully alert, with no irritation. Try it! The real problem never comesfrom the outsidd; dre real problem alwayscomesfrom inner irritation. For cxample, dogs are barking outside and you are meditating. Immediately you are angry: "These stupid dogs!" But they are not in any way disturbing your meditation, they are simply enjoying their life! They must have seen a policeman or a postman or a sannyasin! Dogs are very much against uniforms, very anti-uniform. The moment thev seea 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 spacewhere 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 distracted by all the nuisance that mosquitoesare creating around you, you will even feel grateful to them: they have given you 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{T
loq)e fanwsy,FraJer and,

160 The Orange Book

Become hollow banboo a

161

All meditation is essentiallythe experience sex without sex. of

-:. rhe night, just the oppositeof the =\)ming, be completely unconscious; I'n't botherat all. The night hascome, :he sun has set, now everything is
noving into unconsciousness.Move lnto unconsciousftess.

Become ahollowbamboo
MTDITATI.N is a way ro come to terrns with one's loneliness, to have an encounter with one,s own loneliness - rather than escapingfrom it, diving deep into it and seeingexactly what it is. And then you are in for a surprise. If you go into your loneliness you will be surprised:at the very centre of it it is not lonely at all. There residesaloneness,which is a totally different phenomenon. The circumference consistsof loneliness and the centre consistsof aloneness.The circumference consists of solitarinessand the centre of solitude. And once you have known your beautiful aloneness,you will be a totally different person - you will never feel lonely. Even in the mountains,or in the desertswhere you will be aholutely alone, you will not feel lonely - because .:r vour aloneness you will know God is with you, in your rlonossyou are so deeply rooted in God that who -areswhether there is somebodyelseoutside or notl You are 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 in rour loneliness you will not be lonely. Then one startsoverflowing like a fountain. Out rrf that alonenessarisesthe fragranceof love, and out of that alonenessarisescreativiw - becawe out of that alonenessGod starts flowing. You become a hollow bamboo. . . . He starts singing. But the song is always
llls.

Mditate onhght

163

Great is the benediction if one continues feeling rne with light.

Mediate onlight
IHE rno.e you meditate on light, the more you will be surprisedthat something inside starts opening as if a bud is opening and becoming a flower. Meditation on light is one of the most ancient meditations. In all the ages, in all the countries, in all the religions, it has been emphasisedfor a particular reason, becausethe moment you meditate on light, something inside you that has remained a bud sarts opening its petals. The very meditation on light creates a spacefor its opening. So let that be your meditation. lThenever you . havg t-imgcloseyour eyes;visualiselight. Whenever you see light be in tune with it. Just don;t go on ignoring it. Be worshipful towards it. It may be a sinrise,"it maybe just a candle in the room, but be prayerful towards it and you will gain much.

of Trank - thetechnique gaing

lF you look at a flame for a long time for a few oonrhs, one hour every day, your third eye starts nrnctioning perfectly. You become more alert, more lqshrfilled. The word rardk comes from the root which meanstears, so you have to look at the flame until tears stan flowing from the eyes. Go on staring, unblinking, and the third eye will start vibrating.

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

164 The OrangeBook

Trattk

L65

The nature of the mind is to move from one object to another, to move constantly. If you are gazirg at darknessor at light or at something else, if you are really gazing,the movement of the mind stops. Becausc if the mind goes on moving, your gazewill not be there; you will go on missing the object. When the mind has moved somewhere else, you will forget, you will not be able to remember what you were looking at; The oblect will be there physically, but for you it will have disappearedbecauseyou are not there; you have moved in thought. Gazing means, tr4tdk means, not allowing your consciousness move. And when you are not allowing to the mind to move, in the beginning it struggles, struggleshard, but ifyou go on practising gazing,by and by the mind losesstruggling. For moments it stops. And when mind stops there is no mind, becausemind can exist only in movement, thinking can exist only in movement. When there is no movement, thinking disappears,you cannot think, becau$ethinking means movement - moving from one thought to another. It is a process. If you gazecontinuously at one thing, fully aware and alert . . . becauseyou can gazethrough dead eyes, then you can go on thinking - only eyes,dead eyes,not looking. Just with dead men's eyesyou can look, but your mind will be moving. That will not be of any help. Gazing means not only your eyes, but your total mind focussed ttuough the eyes. So whatsoever the object - it depends: if you

L lght, it is okay, if you can like darkness, good. uhatsoever the object, deeply it is irrelevant - the gion is to stop the mind completely in your gaze, to los it, so the inner movement, the fidgeting' stops; inner wavering stops. You are simply looking, not t &ng anything. That deep looking will change you cmpletely. It will. become a meditation.

Minar Gazing
l^ the doon.of your room and put a big \-rlOSp 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 a ray that it is not directly reflected in it. JuStyour 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 daysyou will be able to keep your eyesunblinking. Even if tearscome, let them come, but perslstin 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 daysyou will become aware of a very strange phenomenon. Your face will begin to take new shapes. You may even be scared, Theface in the mirror will begin to change. Sometimes a

166 The Orange Book

very dififerent face will be there which you have never known as yours.. But, really, all these faces belong to you. Now the subconsciousmind is beginning to explode. These faces, these masks, are yours. Sometimes even 4 face that belongsto a past life may come in. After one week of constant staring for forty minutes, your face will becomea flux, just a ftlm-like flux. Many faceswill be coming and going constantly. After three weeks, you will not be able to rememberwhich is your face. You will not be able to remember your own face, becawe you have seen so nlany faces coming and going. If you continue, then any day, after three weel6, the most strange thing happens: suddenly there is no face in the mirror. The mirror is vacant, you are staring into emptiness. There is no face at all. This is the moment: close your eyes, and encounter the unconscious. You will be naked - completely naked, as lou me. All deceptions will fall.

Gaze theBuddhabeing at
f.7 h,gfp a small statue of Buddha in your room whenever you have time just look at the statue. rd The Buddha statue was not created just as an =rage;it wascreatedasan object for meditation. It does ::or representthe real Buddha - he wasnot like that. It tr a metaphor. Rather than representing the Buddha's physical shape it representshis inner grace. lt was not Crat he was just of the same physical shape, the same ice, the samenose and eyes;that is not at all the point. k is not realistic - it is surrealistic. It sayssomething of rhe real that is beyond the so-called reality, so it is a ratra. Just looking at it one can fall into meditation. That is why thousandsof Buddhist statueswere created: no other man had so many statuesas Buddha. There are temples,single temples, that have ten thousand Buddha

Book 168 The Orange

statuesjust to create an atmosphere of meditativenes Wherever you look you see Buddha, all around, the Buddha shape, the Buddha being, that silence, that gmce, those closedeyes,that still posture, that balance. that symmetry. Those Buddha statuesare music in marble. sennonsin the stones

ShivaNetra
T
three LHIS third-eyemediation is in two smges, repeated times - a nml of six |}-minute sagu.

Allowa 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 attachedto a certain star, then concentrateon :hat. While concentrating on that think of yourselfas teing a small lake and that the star is reflected deep :nside you. So see the star outside and see it reflected you. This will becomeyour meditation and a great rnside 'ov will ariseout of it. Once you get in tune with it you can simply closeyour eyesand seethat star, your star; tut.first you have to find it. In the East they have a myth that everybodyhas a certain star. All those stars are not for everybody, everybodyhas a particular star. That myth is beautiful. As far as meditation is concemed, you can find one star which belongsto you and to which you belong.

First Srcge;10 minutes Sit perfectly still ond, with eyessoftly focussed,watch a bluc Ir1ht.

Second Sage: l0 minutes Close the eyes and slnwly and, gentll sway from sideto side.

Repeatthree times.

170 The Orunge Book

There will arise a cerrain afiinity between you and & star becausewe ar made of light, as are the stan. ['c vib'rateas ltght as do the stan. You can alwaysfind a s with which you simply feel in tune, which is on rhe sac wave'length. That is your star; mediate over it. BV and by allow it inside. Look at it, then close your eyesand seeit within. Open your eyes;look at it. Close your eye* seeit within. Soon you will find it is within you. Then whenever you close your eyes you will find it there. And when you start feeling it inside, feel it lust near the navel; two inches below the navel. Deposit ir there; go on depositing it and soonJou will feel great light arising inside you as if a star has already in reality burst forth; and it will not be only that you feel it, others will start feeling it - that a certain kind of light has staned surrounding your body, your face has become it. Just look for a few nights and you will be able to find your scar.

Thel-unaticMediation
IHE 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 Look at <rcn'thing to the moon - become possessed. 6r moon, relax and sayto it that you are available, and rt the moon to do whatsoever it wants. Then rhatsoever happens, allow it. If you feel like swaying, sway, or if you feel like Jmcing or singing, do that. But the whole thing should bt asifyou are possessed you are not the doer - it is psr happening. You are just an instrument being played r+on. Do this for the three daysbefore the full moon, end as the moon becomesfuller and fuller you will start feeling more and more energy. You will feel more and

172 The ()rangeBook

Go to sleep the uniuerse 173 as

more possessed. the full moon night you will be By completely mad. With just one hour's dancing and you will feel relaxedas you have never beea madness, before.

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, the c'''.J rs coming and disappearingwithin you. Go to fr9 as the universe. In the moming, in the first you become aware that sleep is gone, again rnt rmber that expansion and get-up out of the bed as * r.sriverse. And in the day also, as many times as you c. rememberit.
F

Go to sleep theuniverse as
JUST sitting silently, meditate on the fact thar you are boundless, that thp boundaries'of the universe are your boundaries.Feel expanded,become all-inclusive in that feeling: the sun risesin you, the stars move within you, trees grow and worlds come and disappear- and feel immensely blissful in that expandedstate of consciousness. And that will become your meditation. So whenever you have time and are doing nothing just sit silently and feel expanded. Drop boundaries.Jump out of the boundaries.In the beginning for a few days it will look crazybecause we have become too much accustomed the boundaries. to In fact there are no boundaries.The limitation is a mind limitation. Because believe it to be so, it is. we Feel this oceanic expansion as many times as

rantas\
J

s umeal
1^\

try it in a movie house. It is a )OUpfnUE lmd meditation. Just try to remember that it is unreal, 6at it is unreal . . . go on rememberingthat it is unreal rri the screen is empty, and you will be surprised:for a h'seconds you can remember .._ again you forget, rFin it becomesa reality. Whenever you forget yourself dre dream becomesreal. Whenever you remember rcurself - that I am real, you shake yourself - the rteen becomesunreal and all that is going on becomes nreal.

174 The Orange Book

Fannsl

175

Medimtbn wikin mediwtion

t"=al. tr-l.

Move on all foun in the room and become that

In the night, put the light off, sit on your bod" and closeyour eyes.Just imagine yourself in a forest . . . big green trees, wild. Imagine that you are standing there, then staft moving. Let things happen, don't force. Don't say'l would like to go near that 11pg' ns. just allow yourself to move. Walking in the forest for five to sevenminutes, you will come near a cave. Feel everything in detail - the earth undemeath, touch the stohe walls of the cave with your hand, feel the texture, the coolness.Near the cave therc is a waterfall. You will find it. A small waterfall . . . and the sound of water falling. Listen to it, and to the silencr of the forest and of the birds. Allow yourself the whole experience. Then sit down in the cave and stan meditating. It is meditation within meditation. Have you seen chinese boxes?One box inside another box inside another box. . .

For fifteen minutes enjoy the fantasy as much as lFrr c:ln. Bark if you are a dog and do things a dog is cryrted to do - and really do! Enjoy it. And don't srrrrrol, becausea dog cannot control, A dog means l.'lute freedom, so whatsoever happens in that do. In that moment don't bring in the human fxrtnt, d.lnent of control. Be really doggedlya dog. For fifteen r:nures roam around the room . . . bark, jump. It will help. You need a little more animal .rtrgy. You are too sophisticated, too civilised, and that r cnppling you. Too much civilisation is a paralysing dung. It is good in a small dosebut too much of it is very $ngerous. One should always remain capable of being n animal. Your animal has to be freed. If you can leam to be a little wild, all your poblems will disappear.Start from tonight - and enjoy
t(:

Be an animal!

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

176 The OrungeBook

Be as negotive lou csn as

177

About meditation you can do only negative things. You cannot pull, you cannot manipulate it. A manipulated meditation will not be of anv value.

Beasneganq)e you can as

I RY this method each night for sixty minutes. For forty minutes, just become negative - as negative as you can. Close the doors, put pillows around the room. Unhook the phone, and tell everybodythat you are not to be disturbed for one hour. Put a notice on the door saying that for one hour you should be left totally alone. Make things as dim as possible. Put on some gloomy music, and feel dead. Sit there and feel negative. Repeat 'No'as a ttutntnt. Imagine scenesof the past - when you were very very dull and dead, and you wanted to commit suicide, and there was no zestto life - and exaggerate them. Create the whole situation around you. Your mind will distract you. It will say, 'rVhat are you doing? The night is so beautifirl, and the moon is full!' Don't

I
I I II

-!":.:1 to the mind. Tell it that it can come later on. but '.-:r rhis time you aredevoting completelyto negativity. 3r rclrgiously negative.Cry, weep,shout, scream,swear - * hatsoeveryou feel like - but remember one thing: : :-.: become h"ppy, don't allow any happiness. If you -i:.h vourself,immediately give yourselfa slap! Bring . lf back to negativity, and stan beating the pillows, "rse :.;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 a r;araritrn. You are doing it but still you are a witness; i.,u are not lost in it. A distancearises,and that lstance 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 the r.ctariviq'. Throw the pillows away, put on the lights, t'-i trn some beautiful music, and have a dance for '-.nn. minutes. Justsay'Yeslyeslyes!'- Iet it be your ?.ntra. And then take a good shower.It will uproot all '-< negativiry, and it will give you a new glimpseof ria rngres. And to come to sayingyesis what religion is r-, rfrrut. We have been trained to sayno - that's how '--< ,^hole socieryhas become ugly. So this will cleanseyou completely. You have <..rg\-, but all around the energy you have negative rlks. and they don't allow it out. Once these rocks are

r
-, .-.
I

1?9 The OrmgeBook

just there' removed you will havg a beautifrrl flow' It is out, but ftrst you have to go into ready to come negativity. Without going deep into the no, nobody can attain to a peak of yes. You have to become a no'sayer' then yea-sayingcomes out of that'

'Yes, )es,)es'
'ves'. Every night before a mantra of MO", 'yes, yes' and get in tune with it; you go to sleeprepeat s*ay with it, iet it come over all of your being from the 'yes, yes, yes" toe to the head. kt it penetrate' Repeat 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 'yes' yes', good' road anywhere. If you can say loudly 'yes, yes" Otherwise at least you can say silently

A shart, slwrpslwke
I UT off the light and just stand in the lrkness. Then start shaking from the head, just the inl. Enjoy the shaking and feel how it feels from rxrle. 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 the L'rtr part. Then when vou feel and enjoy that, shake {'. r'hole body. So in three parts: first the head, just the hal. second the torso, third the whole body. Start with the head becauseyou can feel it more clr there in the beginning, because consciousness the r rcn close and witnessing is easibr - and enjoy it. S7hen you are shaking the whole body, just find posture feels to be the most graceful, where you *rh id rery very beautiful. After three minutes take that

180 The OrangeBook

Takeoff yow armour l8l

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'
any posture . . . hands raised, body leaning posture or sideways,or whatsoever, and freezein it for ior*".d, 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 energystirred . . . then the whole body becomes a turmoil of energy, a cyclone. Feel it - as if you are just in a cyclone. And then freezesuddenlyand remain like a statue - and then you will feel the centre' So you reach to the centre through the cYclone.

And this is your life. Respectabiliry or money are booby prizes, they are not real prizes.Don't be deceivedby them.

Takeoff yow drmowr

I N the night when you go to sleep,take offyour ;iorhes, and while taking them off, just imagine that you er! nor only taking off y.our clothes, you are taking off r.)ur arrnour too. Actually do it. Take it off and have a 3uJ deep breath - and then go to sleep as if rurmoured, with nothing on the body and no t:rriction.

hdr*
doing *h*a;

rj$

r.ysto* e**l btt hc&ili

i:.:r

gE{tirE rtp.

I/i&rbe ,ut 6i*

FaEl'

188 The OrangeBook

Moseful<hn dv wort 189

that be there too. Tremble with fear but don't reject this spacethat is being bom there. Within two or three weeksyou will be able to feel its beauty, you will be able to feel its benediction. Once you have touched that benediction, fear will disappearof its own accord. You are not to ffght with it. \Uithin three weets one day suddenly you will see such blessingsarising, such an upsurgeofenergy, such a joyous quality to your being, as if the night is over and the sun has come on the horizon.

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

Mouebackintothewomb
T) you go to sleepjust sit in your bed DPfOnp sit in a relaxed way - and closeyour eyes..Feelthe body relaxing . . . If the body starts leaning forwards, allow it; it may lean forward. It may like to take q womb posture- just aswhen 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. listen to it - the breathing going in, the breathing Just going 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.

LstangJour uorces out

meditation releases S7"r" energy in you, it rill find all sorts ofways to be expressed.It dependson rhat rype of talent you have. Ifyou are a painter and cdiation releases energy, you will pa.intmore, you will pint madly, you will forget everything, the whole rorld. 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 will lrypen. Sometimes sudden changes will happen. A Flton 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.

. -,

190 Tl:e OrungeBook

Gibberish Mediation

191

One has to come to terrns with one's lonelinessone day or another. Once you face it, lonelinesschangesits colour, its quality; its taste becomestotallY Then it different. It becomesaloneness. is not isolation; it is solitude. Isolation hasmisery in it; solitude has an expanse of blissfulness.

I cannot open the doors of heaven first and you cannot become silent. Be totally mad first.

GibbqishMedintion
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. a hishb catlwrtic techni4ue, which errcowoges c4ressiue body movements.It shouldbe distingu*hed fron tv gnrk Devavoni Meditation in the next section.

T HIS is I

Either alone or in a group, close your eyes and btin to say notrsense sounds - gibberish. For ftfteen ainutes move totally in the gibberish. Allow yourself to cryrcss whatever needs to be expressed within you. Throw everything out. The mind thinks, always, in rrurs of words. Gibberish helps to break up rhis pattem d continual verbalization. \Uithout suppressingyour -cryhts, you can throw them out - in gibberish. kt g body likewise be expressive. Then, for ftfteen minutes, lie down on your

192 The OrangeBook

Prayr

I93

stomach and feel as if you are merging with mother earth. With each exhalation, feel younelf merging into the ground beneath you.

Cpd is a device to help you to pray. Once you have leamt to'pray, forget all about God. Prayer is itself enough urore than enough.

Prayer
lHgnp is nobody to hear your prayers. Your prayer is simply a monologue; you are praying to the empty sky. Nobody is going to reward you for your prayers- remember it. If you really know what prayer is, pnyer itself is its own rewaxd.There is nobody else to reward you; the reward is not there in the future, not in the afterlife. But praying itself is such a beautifi,rl phenomenon that who cares about the future and who bothers about the reward?That is greed, the idea of reward. Prayer in itself is such a celebration, it brings such great joy and ecstasy, that one prays for the prayer's sake. One does not pray out of fear and one does not pmy out of greed. One prays because one enjoys it. One does not even bother whether there is." Gd or not.

If you enjoy dance you don't askwhether there is r 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 the En are going to reward you for your dance, you don't cue. The dance is enough of a reward unto itself. If you b'tlc singing you sing; whether anybody listens or not is u 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 means r not sepante - then only you know what prayet is.

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

194 The OrungeBook

Prayer t95

God. Not that you have to say something, not that you have to ask something, but just an openness, so that if He wants to give something, you are arrailable. A deep expectation, but with no desire - that's what you need. Urgent expgcrancy - as if somethrng is going to happen any moment. You are thrilled by the possibility of the qnkno-wn but you don't have any desire. you don't say that this should happ.tt or that should not happen. Once you ask, prayer is comrpted. u7hen you don't ask, when you simply remain in silence but open, ready to go anywhete, ieady even to die, when you arc simply in a receptivity, a passive, welcoming spirit, then prayer h.pp.*. Prayer is not something that one can do - it has nothing to do with doing. It is not an action or an aetivity - it is a state of mind.

r.rErgy

I also suggestto pray, but p'raying should be just phenomenon; not a devotee-and-God but an energy phenomenon fkrmenon,

TlwPrayer Medintion
lT 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 followed br ftfteen minutes rest. This rest is necessary,otherwise sr will feel as if you are drunk, in a stupor. This merging with energy is prayer. It changes rqr. And when you change, the whole existence &nges. Raise both yourhands towards the sky, palms rppennost, head up, jrst feeling existence flowing in
Gt.

If you want to talk, talk, but remember, your talk is not going to affect the existence. It will affecr you, and that may be good, but prayer is not going to change God's mind. It may change you, but if it is not changrng you then it is a trick. You can go on praying for yean, but if it doesn't change you, drop it, throw it, it is rubbish; don't carry it any more. Prayer is not going to change God. you always think that if you pray, God's mind will change, He will be more favourable, He will be tipped a little towards your side. There is nobody who is listening to you. This vast sky cannot listen. This vast sky can be with you if you are with it - there is no other way.to pray.

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 with crg:y, and just let whatever happens happen.

196 The Onnge Book

You feel again a flowing with the earrh. Earth and heaven, above and below, yin and yang, male and female - you float, you mix, you drop yourself completely. You are not. You become one . . . merge. After two to three minutes, orwheneveryoufeel completely ftlled, lean down to the earth and kiss the earth. You simply become a vehicle to allow the divine energy to unite with that of the earth. These two stagesshould be repeated six more times so that each of the chakra can become unblocked. More times can be done, but if you do lessyou will feel restless and unable to sleep. Go into sleep in that very state of pmyer. Just fall asleepand the energy will be there. You will be flowing with it, falling into sleep. That will help very $eatly because then the energy will surround you the whole night and it will continue to work. By the moming you will feel more fresh than you have ever felt before, more vital than you have ever felt before. A new 6lan, a new life will staft penetragng you, and the whole day you will feel full of new energy; a new vibe, a new song in your heaft, and a new dance in your step.

Intihan
l^t

stand in a loce postue and wait for )tUpfy for the whole, to work in you. Then you do God, rhatsoever you want to do in a deeply prayerful mood 'l am at Thy will' - and just relax. It is just like when people do automatic handwriting. They just keep the pen in their hand and r'ait. Suddenly some energy possesses hand and the the hand starts moving. They are surprised - their own L.nd is moving and they are not moving it! Wait exactly LLc drat, and after three, four minutes, suddenly you rill see a few jerks coming to the body, and energy dcending in you. Don't get scared, becauseit is very any. 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 ClrangeBook

postures- moving, dancing, swaying,trembling, shaking; many things will happen. Go on allowing; not only allowing but cooperating. Then you will come exactly to what we call Sahaj Yoga. l-atihan is nothing new. The word is new. Subud is not somethingnew. It is just a new version of Sahay Yoga - spontaneousYoga. You leave everything to the divine, becau,se mind is tricky. Soon you will seethe the you will just be a watcher. You will be difference because your hand will be moving and you are surprisedbecause not moving it at all. After a few daysof relaxing into it, even if you want to stop, suddenly you will not be able to; you will seethat you are possessed. So one has to pray in the beginning and say, 'For twenty minutes take possession my being and do of whatsoever you want to do: Thy will be done; Thy kingdom come.' Let that attitude be there and just relax. God will start dancing in you and will take many postures.The body needs will be fulfilled, but not only that - something higher than the body, greater than the body, some deep needsof consciousness, be will

G ourishankar editation M
T

- :r. night mdintion of the monthlymedintion camps

tulfilled.

I :{lS rechnrque of coruists four swges 15 minuteseach. of 11..:tst tu,o smges themeditator the sponmneous Prepare for --:::flrn of rhe third snge. Bhagwan lws saidtlwt if the ::-::Arrrgis doneconectly in thefirst sage thecarbondioxide ' --.'l rn the bloodstream make pu will feel as high as -' tnsfunkar (Mt. Euerest).

i:rr Srage:15 minutes v: u rrAclosed eyes. Inlulle deeply throughthe nose,filling the z-4. Holl the breath for as long as possible,then exhale the Srrdr rlrrorzgh mouth and keepthe lungs emptyfcr as long :s F ,ssrble. Continue this breathingcycle tlvoughout the first t.rgc.

,r"4.4; TIG.&
rcilood,

Book 202 The Orange

DeuaoaniMediation

203

All meditation is waiting, all prayer is infinite patience. The whole of religion consistsof not allowing the mind to create more problems for you. If you tell the mind to wait, meditation happens. If you can persuadethe mind to wait you will be in prayer, because

waiting means no thinking. It means just sitting on the bank, not doing anything with the stream. What can you do? Whatsoeveryou do will make it more muddy. Your very entering into the streamwill createmore problems;so wait.

SecondSage: 15 minutes 'la Stmt making noflsernesounds,for emrnple . . . 14. . . la', and continue until unfamiliar word-like sowrds arise. These sowrdsneed n conw from the unfamiliar part of tlw brain usedas a child, befvre wards were lptnvd. Allow a gmtle conaersationalinnnation; do not 11 ar shout, hugh at scr4tm.

Fourth Snge: 15 minutes Iie down, be silentand. sdl].

Third Sage: 15 minutes Standup and coitirurc n speak, allawing yow body n move softly inlwrmony wikthe sowds. If ywbody isrelaxed ke sthtle avrgies will uecte o Latihan owside your control.

The only thing to be remembered is that those sounds or words should not be of any langtuge that you know. If you know English, German, and ltalian, then they should not be Italian, German, or English. Any other languagethat you don't know is allowed Tibetan, Chinese, Japanese!But if you know Japanese then it is not allowed - then ltalian is wonderful! Speakany languagethat you don't know. You will be in a difficulty for a few secondsonly for the first day, because how do you speaka languageyou don't know? It

Book 204 The Orunge

can be spoken, and once it starts, any sounds, nonsense words just to put the corucious off and allow the unconsciousto speak, will happen. When the unconscious speaks,the unconscious knows no language. It is a very, very old method. It comesfrom the old testament. In those daysit was called glossolalia. few churches in America still use it. They A call it'talking in tongues'.And it is a wonderful method, one of the most deep and penetrating into the unconsciors. Don't make it feverish, let it be a deep deep comforting energy, nourishing, sing-song. Enjoy, sway, if you feel like dancing, dance. But everything has to be very graceful, that you have to remember. It has not to become cathaftic.

Loq,)e
lV[rntreTloN is falling into the heart, and r-hen you fall into the heart love arises. Love always r'llows meditation, and vice-versais also true. If you becomea lover, meditation follows. They go together. They are one kind of energy, they are not two. Either mditate and you will becomea greatlover; you'll have a great love flowing all around you, you will overflow in L've: or start becoming a lover and you will find that called meditation where {,raliry of consciousness droughts disappear,where thinking no longer clouds ruu being, where the hazeof sleepthat surroundsyou is tE more there - the moming has come, you are erakened, you have become a Buddha.

206 The OrangeBook

ktue

207

There are two waysof discovery:one is meditation - without the other vou searchfor the depth. Another is love with the other you searchfor the depth.

Illusory loues will disappear. . .

When you move on an inner pilgrimage, the energiestum inwards, the same energiesthat were moving outwards,and suddenlyyou find yourselfalone like an island. The difficulty arisesbecauseyou are not really interestedin being related. You are more interestedin being yourself, and all relationshipslook like a dependence,a bondage. But this is a passing phase;don't make it a perrnanentattitude. Sooner or later when you are settled inside again, you will be overflowing with energy and will want to move into a relationship again. So for the first time that mind becomes

to reditative, love appears be like a bondage.And in a rav it is true because mind that is not meditative a :annot really be in love. That love is false, illusory; nor of an infatuation, lesslike love. But you have e,tthing to compare it with unlessthe real happens,so .hen meditation starts, the illusory love by and by one thing. Don't be disheartened, disappears. Jrssipates, .\nd the secondthing, don'r make it a perrnanent erritude; these are two possibilities. your love life because If you becomedisheartened :r Jisappearing, and you cling to it, that will becomea barrieron your inner journey. Accept it - that now the cnergyis seekinga new path and for a few dayswill not b._. availablefor the outward movement, for activities. If somebodyis a creator and he meditates,all for -reativity will disappear the time being. If you are a suddenlyyou will not find yourself in it. You irrnrer, :an continue, but by and by you will have no energyand r.' enthusiasm. you are a poet, poetry will stop. [f you If irL' a man who has been in love, that energywill simply :lsappear.If you try to force yourselfto move into a :.lationship, to be your old self, that enforcementwill Then you are doing a \'very very dangerous. :.,ntradictorything: 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 sametime pressingthe brake. It you are doing two opposite ;an be a disasterbecause :hrngstogether. Meditation is only against false love. The false

208 TheOrunge Book

Ux,)e 209

will disappear,and that's a basic condition for the real to appear. The false must go, the false must vacate you completely; only then are you available for the real. The second thing, which is also a very grear danger, is that you can make it a swle of life. It has happened to rnany people. They are in rhe monasteries - old monks, orthodox religious people who have made not being in a love relationship a life-style. They think that love is.agairutmeditation, and meditation is against love - that's not true. Meditation is against false love, but is totally with true love. Once you are settled, when you can go in no funher; you have reached the core of your being, the rock bottom, then you are centered. Suddenly energy is available but now there is nowhere to go. The ourer joumey stopped when you started meditating, and now the inner joumey is also complete. you are settled, you have reached home full of energy like a great reservoir - now what will vou do? This energywill start overflowing. It is a totally different type of movement, the quality of it is different, becauseit has no motivation. Before you were moving towardsothers with a motivation; now there will be none. You will simply be moving towardsothersbecause you have too much to share. Before you were moving as a beggar, now you will be moving like an emperor. Not that you are seekingsomehappiness from somebody that vou have already.Now the happiness too much. The cloud is so is full it would like to rain. The flower is so full that it

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

?aJiate loue

Practiselove. Sitting alone in your room, be Ioving. Radiatelove. Fill the whole room with your love cnergy.Feel vibrating with a new frequency,feel .u'ayingas if you are in the ocean of love. Create vibrationsof love energyaround you. And you will start rceling immediatelythat something is happening \()mething in your aura is changing, something around rtrur body is changing; a warmth is arising around your irrdy . . . a warmth like deep orgasm.You are becoming nore alive. Something like sleep is disappearing. Something like awareness arising. Sway into this is .rean. Dance, sing, and let yow whole room be filled u ith love. In the beginning it feels very weird. When for rhe first time you can fill your room with love energy, vour own energy, which goeson falling and rebouncing on you and makesyou sol't"ppy, one startsfeeling, 'Am I hypnotising myselfl Am I deluded?What is happeningl' - becauseyou have always thought that love comes

Zl0 The Orange Book

I-oqe 2ll

For peoplewho have never loved, meditation is very, very difficult.

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

Blwgwangave thismediwtionfor coupleswhofeel stuckin 'leir relatiorchip - whose energies need to be freed and tehed.

from somebodyelse. A mother is neededto love you, a father, a brother, a husband, a wife, a child - but somebody. Love that dependson somebodyis a poor love. Love that is createdwithin you, love that you createout of your own being, is real energy.Then move anywhere with that ocean surrounding you and you will feel that everybodywho comesclose to you is suddenlyunder a different kind of energy. Peoplewill look at you with more open eyes.'You will be passingthem and they will feel that a breezeof some unknown energy has passedthem; they will feel fresher.Hold somebody's hand and his whole body will stan throbbing. Just be close to somebodyand that man will stan feeling very happyfor no reasonat all. You can

Justsit facing each other in the night, and hold each other's hands crosswise.For ten minutes look into cach other's eyes, and if the body stafts moving and s*'aying, allow it. You can blink the eyes,but go on l.nking into each otherlseyes.If the body startsswaying - it will sway - allow it. Don't let go of each other's hands,whatsoeverhappens.That should nor be :()rgotten. After ten minutes, both closethe eyesand allow :he swayingfor ten more minutes. Then stand and sway :.ether, holding hands for ten minutes. This will mix r,rur eorgydeeply. A little more melting is needed. . . melting into =achother.

>:rnend,er loue to

In a love relationshipyou shouldbe possessed t.'u should not try to possess. a love relationship you In

TLZ The Orange Book

Lose 2I3

If meditation happens, love is bound to happen. If love doesnot happen, then that simply shows that meditation has not happenedyet.

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

Iz lne-naking conv by i*elf

should surrender; and you should not go on watching who has the upper hand. So stop thinking. And whenever you find yourself thinking, catch hold of yourself, and give a good jerk to the head - a real jerk so that everything inside goes upside down. Make it a constant habit, and wirhin a few weeksyou will seethat that jerk helps. Suddenly you become more aware. In Zen monasteries,the master moves around with a staff, and whenever he sees somedisciple dozing, thinking, and with dreamsfloating on the faie, he will immediately hit him hard on the head. It goes like a shock through the spine, and in a split second, thinking stops,and suddenlyawareness arises. I cannot follow you with a staff. You give yourself a jerk, a good one, and even if people think you are a

Before you move into love, just sit silently rogether for ftfteen minutes holding each other's hands crosswise. in darknessor in a very dim light and feel Sit each other. Get in tune. The way to'do that is to breathe together. When you exhale, she exhales; when rou inhale, she inhales. Within two to three minutes rou can get into it. Breathe as if you are one organism not two bodiesbut one. And look into each orher's eyes, not with an aggressive look but very softly. Take time to enjoy each other. Play with each other's bodies. Don't move into love-making unlessthe moment arisesby itself. Not that you make love, but suddenly uou find yourself making love. Wait-for that. If it does not come, there is no need to force it. It is good. Go to sleep;no need to make love. Wait for that moment for one, two, three days. It will come one day. And when dut moment comes, love will go very deep and it will not create the madnessit is creating now. It will be a v!ry very silent, oceanic feeling. But wait for that moment; don't force it. love is something which has to be done like

211 The OrangeBook

Love 215

mediation- It is something which has to be cherished, deeply into your being tasted very slowly, so it suffirses possesslng experience that you are and it becomessuch a no more there. It is not that you are making love - you are love. Love becomesa bigger energy around you. It transcends you both . . . you are both lost in it. But for that you will have to wait. Wait for the moment and soon you will have the knack of it. I-et the energy accumulate and let it happen on its own. By and by, you will become awarewhen the moment arises.You will start seeingthe symptomsof it, the pre-symptoms, and there will be no difficulty. love is like God - you cannot manipulate it. It happenswhen it h"pp.*. If it is not happening, there is nothing to be worried about.

yourself Don't try to deceine

Witnessing is the basic source. But it will be difficult to becomea witness in the sex act if you are not trying to become a witness in other acts of your life. So try it the whole day, otherwise you will be in self.deception. If you cannot trecomea witness while 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 become unconscious in it - how can vou become a witness

rhile making love? The processis so deep . . . you will 6ll unconscious. You fall unconsciotiswhile walking on the road. Try it: even for a few secondsyou will not be able to remember. Try it; walking on the road;ust try: I will renrember, I am walking, I am walking, I am walking. After a few seconds you have forgotten; something else lus popped into the mind. You have followed some other direction, you have completely forgotten. And suddenly you remember: I have forgotten. So if such a srmll act like walking cannot be made conscious, it is going to be difficult to make love a conscious meditation. So try with siinple things, simple activities. While eating, try it. While walking, try it. While ralking, listening, try it. Try from everywhere. Make it a constant hammering inside; let your whole body and mind know that you are making an efifiortto be alert. Only then someday in love the witnessing will happen. And when it happens, ecstasyhas happened to you the first glimpse of the divine has descendedupon you.

Blwgwan irasdescrhed many annic techniques mediwtion of and witnessing dwing love -makingin thefiv e volumesof The Book of the Secrers.

220 The (hange Book

Tlvre b no shortcut ZZ1

A11searchis futile. Searchis a by-productof the mind. To be in a state of non-searchis the great moment of transformation.

All the medirationsthat we are doing here are just preparationsfor that moment. They are not real meditations but just preparations that one day you so can simply sit, doing norhing, desiring nothing.

Thereis no shortcut
^\ about LJNE thing has to be remembered meditation: it is a long joumey and there is no shortcut. Anyone who saysthere is a shortcut is befooling you. It is a long joumey becausethe 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 responsibilityin the world. It is not easy' It cannot be instant. So from the beginningnever start expectingtoo much and then you'will never be frustrated.You will things will grow very slowly' alwaysbe happy because flower which within Meditation is not a seasonal six weeksis there. It is a very very big tree. It needstime to spreadits roots. When meditation flowers there is simply nobody r., nke note of it, nobody to give it recognition, nobody to 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 soundsa bliss throbs; withour any boundaries,there is a harmony. But there is nobody to take note,

222 The Orange Book

When your efforts drop, suddenly mgditation is there - the benediction of it, the blessedness it, the glory of of it. It is there like a presence luminous - surrounding you and surrounding everything. It fills the whole earth and the whole sky. That meditation cannot be created by human effort; human effort is too limited. That blessedness is so infinite, you cannot manipulate it. It can happen only when you are in-a tremendoussurrender. When you dre not there, only then can it happen. When you are a no.self, no desire, not going anywhere; when you are just herenow, not doing anything in particular, just being - it happens. And it comes in wavesand the waves becometidal. It comeslike a storm and takes you away into a totally new . realiry.
_ *1--. -*

Celebration Dayt
For" tinws ayur thausands sanrryasiw of and. all fr:iends overdw warld gatherto celebratc.

Enlightanment Day M.aster'sDay: MahapariniruanaDay: Bhagwon's Birdday:

March zr

lub 6 I Wte'n.ber Decetrter tt

221 TheOrunge Book

MediwtionMusic225

To me, music and meditation are two aspects the samephenomenon. of Without meditation, music is simply noise- harmonious,but noise;without meditation, music is an entertainmenr.

Without music, meditation lacks something;without music,meditation is a little dull, unalive. And without music, meditation becomes more and more negative, tends to be death-oriented.

MediwtionMusic
cr \ JPECIALLY composed is available cassettes music on for thef ollawingmediwtiontechni4ups :
Deqtavoni

)lamraj Prayer Wirling Thcre arc alsoa number of original compositions sitting for meditations and recordings songs of from Sufi Dancing, anl Kirmn and.singrng days. from the celebration

D7rumic Gowislwil<ar Ktndalini Mandah Nadabrohnn

B O O K SP U B L I S H E D Y B RAJNEESHFOUNDATION INTERNATIONAL The Discourses Bhagwan of Shree Rajneesh

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

KABIR -The DivineMelody *Ecstasy: Language The Forgotten .The Fish in the Sea is Not Thirstv The Guest The Pathot Love -The Revolution RESPONSESTO QUESTIONS Be Stilland Know The Gooseis Out *My Way:The Way of the WhiteClouds in in Walking Zen,Sitting Zen WalkWithoutFeet,Fly WithoutWings Mind and ThinkWithout Zen'.Zesl, Zip, Zap and Zing SUFISM Just LikeThat tThe PerfectMasler(2 volumes) "The Secret -Sufis:The Peopleof the Path(2 volumes) Unio Mystica(2 volumes) the Hadiqa of Hakim Sanai .UntilYou Die The Wisdomof the Sands(2 volumes)

E A R L YD I S C O U R S E S A Cupof Tea letters discrples to From to Superconsciousness Sex THE BAULS .TheBeloved volumes) (2 BUDDHA .TheBook theBooks (volume ot 1)
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TANTRA -The Book of the Secrets(volume4) VigyanaBhairava Tantra The TantraVision(2 volumes) the Royal Song of Saraha .The Bookof Wisdom (volume 1) Atisha's Seven Pointsof Mind Training

Atma Pooia

The SupremeDoctrine (Routledge& Kegan Paul) title: WordsLikeFire(Original Me,volume1) Come Follow (Harper & Bow) Books on Bhagwan The AwakenedOne:The Life and Work of BhagwanShreeRajneesh by Sw. SatyaVedant (Harper & Row) Life DeathComes Dancing:Celebrating with BhagwanShreeRaineesh by Ma SatyaBharti (Routledge KeganPaul) & DrunkOn The Divine by Ma SatyaBharti (Grove Press) DyingFpr Enlightenment by BernardGunther(SwamiDeva Amitprem) (Harper & Row) Neo Tantra by BernardGunther(SwamiDeva Amitprem) (Harper & Row) FOREIGN LANGUAGE EDITIONS

DUTCH Translations DrinkMij (Ankh-Hermes) Het BoekDer Geheimen (volumes 1-g) (Mirananda) Geen Water,Geen Maan (Mirananda) GezaaidIn GoedeAarde (Ankh-Hermes) lk Ben De Poort (Ankh-Hermes) lk Ben De Zee Die Je Zoekr (Ankh-Hermes) Meditatie: KunstVan Innerlijke De Extase (Mirananda) Mijn Weg,De Weg Van De WitteWolk (Arcanum) Het Mosterdzaad (volumes1 & 2) (Mirananda) Het OranjeMeditatieboek (Ankh-Hermes) Psychologie Evolutie En (Ankh-Hermes) Tantra:Het Allerhoogste lnzicht (Ankh-Hermes) Tantra,Spiritualiteit Seks En {Ankh-Hermes) De TantraVisie(volume1) (Arcanum) Tau (Ankh-Hermes) Totdat Je Sterft (Ankh-Hermeg)

pANrsH
Translations 1) Bog Hemmelighedernes (volume (BorgensForlag) Og Hu-Meditation KosmiskOrgasme (BorgensForlag) Books on Bhagwan Oprdr Sjaelens by SwamiDeva Satyarthi (Borgens Forlag)

Harmonie De Verborgen (Mirananda) VolgMij (Ankh-Hermes) ZoekenNaarDe Stier (Ankh-Hermes) Books on Bhagwan Van EenDisciPel Notities Bhagwan: by SwamiDevaAmrito(JanFoudraine) (Ankh-Hermes) Gok De ShreeRaineesh: Laatste Bhagwan by Ma SatyaBharti (Mirananda) Ein Gezicht, GangNaarHuis Oorsprongelijk by SwamiDevaAmrito(JanFoudraine) (Ambo) FRENCH Cosmique A L'Eveil La Conscience (Dangles) Je Suis La Porte (EPt) (volume 1) Le LivreDes Secrets rSoleil Orange) Dynamique La Meditation (Dangles) GERMAN Translations Auf der Suche (SambuddhaVerlag) (v 1 D a sB u c hd e rG e h e i m n i s s e o l u m e ) (Heyne Verla'g) Buch Das orangene (SambuddhaVerlag)

Ekstase: vergessene Die Sprache (HerzschlagVerlag,tormerlyKi-Buch) Esoterische Psychologie (Rajneesh Verlag) lch bin der Weg (RajneeshVerlag) Intelligenz Herzens des (HerzschlagVerlag,formerlyKi-Buch) JesusAber Schwieg (Sannyas Verlag) KeinWasser keinMond (Herzschlag Verlag,formerlyKi -Buch) Kommundfolgemir (SannyasVerlag) Meditation: Kunstzu sich selbst finden Die zu (Heyne Verlag) MeinWeg:Der Weg der weissenWolke (HerzschlagVerlag,formerly Ki-Buch) Mit Wurzeln und mit Fltigeln (Lotos Verlag) gleicht Das Himmelreich einemSenfkorn (Fischer) Nicht bevordu stirbst (Ed iti Gyandip, Switzert on and) Die Schuhe dem Kopf auf (Lotos Verlag) Spirituelle Entwicklung (Fischer) Sprengtden Felsder Unbewusstheit (Fischer) Tantra:Die hdchsteEinsicht (SambuddhaVerlag) Tantrische Liebeskunst (Sannyas Verlag) Die verborgene Harmonie (SannyasVerlag) Was ist Meditation? (Sannyas Verlag)

Books on Bhagwan mit Begegnung Niemand by MaschaRabben(Ma Hari Chetana) (HerzschlagVerlag) im Ganzentspannt Hier und Jetzt by SwamiSatyananda (Rowohlt) lm Grundeist allesganz einfach by SwamiSatyananda (Ullstein) Wagnis Orange by Ma SatyaBharti (Fachbuchhandlung Iur P sychologie) GREEK I KrifiArmonia(The HiddenHarmony) (EmmanualRassou/is) HEBREW Tantra:The SupremeUnderstanding (Massada) ITALIAN Translations (volumes & 2) 1 L'Armonia Nascosta (Re Nudo) Dieci StorieZen Di BhagwanShreeRajneesh (N6 Acqua,N6 Luna) (ll Fiore d'Oro) lo Sono La Soglia (Mediterranee) ll LibroDei Segreti (Bompiani) L'ArteDelhstasiInteriore Meditazione Dinamica: (Mediterranee) Interiore La Rivoluzione (Armenia)

La Ricerca (La Salamandra) (volumes1-3) ll SemeDeltaRibellione (Re Nudo) Suprema Tanlra:La Comprensione (Bompiani) 1-3) Tao:I Tre Tesori(volumes (Re Nudo) TecnicheDi Liberazione (La Salamandra) Semi Di Saggezza (SugarCo) Books on Bhagwan Alla RicercaDel Dio Perduto by SwamiDeva Malid (SugarCo) ll GrandeEsperimento: Meditazioni E Terapie Nell'ashram Bhagwan Di Shree Rajneesh by Ma SatyaBharli (Armenia) L'lncantoD'Arancio by SwamiSwatantra Sarjano (Savetli) JAPANESE The MustardSeed (Merkmal) UntilYou Die (Fumikura) The Empty Boat (RajneeshPublication s) The Heart Sutra (Merkmal) The Grass Grows by ltself (Fumikura)

The Search (Merkmal) My Way:The Way of the WhiteClouds (Rajneesh Publications) The Secret (Merkmal) Dance Your Way to God (RaineeshPublications) FromSexto Superconsciousness (Rajneesh Publications) Meditation: The Art of Ecstasy (Merkmal) Tantra: The Supreme Understanding (Merkmal) (volume Tao:The ThreeTreasures 1-4) ' (Merkma| (BRAZIL) PORTUGUESE O CipresteNo Jardim (Soma) Eu Sou'A Porta (Pensamento) A HarmoniaOculta (Pensamento) Meditacao: Arte Do Extase A (Cultrix) Meu Caminho: Comainho O Das Nuvens Brancas (Tao Livrari4 & Editora) Nem Agua,Nem Lua (Pensamento) O LivroOrange (Soma) Palavras Fogo De (Global/Ground)

A Psicologia Esoterico Do (Tao Livraria & Editora) A SementeDe Mostarda(volumesI & 2) (Tao Livraria & Editora) Tantra:Sexo E Espiritualidade (Agora) Tantra: Suprema A Compreensao (Cultrix) Antes Que Voce Morra (Maha LakshmiEditora) SPANISH Translations Introducci6n MundoDel Tantra Al (Collecchn Tantra) Meditacion: Arte Del Extasis El (Collecci6n Tantra) Psicoldia De Lo Esot6rico: La NuevaEvolucion Hombre Del (Cuatro VientosEditorial) Z Que Es Meditacion? (Koan Rosel16 / Impresions) Yo Soy La Puerta (EditorialDiana) SoloUn Cielo, & 2 1 /Colecci6n Tantra) E o o k so n B h a g w a n l l R r s ! :S - : . : - : by Ma SaryaB^a.: (Mattinez Roca, SWEDISH Den ValdigaUtmaningen (Livskraft)

" M e d i t a t i o ns n e i t h e r j o u r n e yi n s p a c e i a n o r a j o u r n e yi n t i m e a b u t a n i n s t a n t a n e o u sw a k e n i n g . "

This book is a gift, a treasure lrove of meditation techniques devised by Bhagwan ShreeRajneeshand given to His disciplesover the years.

These are methods to play with, to help you to celebrate the exploration into yourseives. Unique in their originality and utter simplicity, these meditations reflect Bhagwan's understanding and insight into man's essentla/nature, and provide the world with a synthesisbeflveenthe Easternmeditativeapproach and Westernpsychologicatlechniques.Dance,shake,gaze in a mirror, beat a pillow, hum. sing. anything that will take you beyond the mind.. .

" . . . A n d w h e n a l l y o u r e f f o r t ss u d d e n l y r o p , d .i. ': meditationis therethe benediction it,the blessedness it,the gloryof it . . ." of of tsBN 0-88050-697-0

$ 3.95

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