Start by marking “The Orange Book: The Meditation Techniques Of Bhagwan Shree Rajneesh” as Want to Read: During his lifetime he was viewed as a controversial new religious movement leader and mystic. Trivia About The Orange Book. If you understand me, you will be in meditation; there is no should to it. If you don ′t understand me, you will not be in meditation. (Osho - The Orange Book). Find helpful customer reviews and review ratings for The Orange Book: The Osho attracted some of the greatest western and eastern minds of his generation.
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Introduction. THIS Orange Book is a collection of meditation techniques that Osho has given over the years, together with extracts and quotations from the books. The text in this book, apart from the descriptive text written by the editors, is selected from various discourses by Osho given to live audience over a period of . The Orange Book by Osho, , available at Book Depository with free delivery worldwide.
You cannot have:?. 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 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. 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.
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,.
When you disappear the dividing line disappears, then in is out and out is in. Now smell the absence where the of It is no longer -t. That is the other part of its being - the absent: If you can smell the absenceof the if you can feel that it makesa difference,it makes -ll. Then the object has become very subtle. 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. 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. The traffic is passingqr: The fellow passenger snoring by is rejected. 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.. It is simple awareness. You simply relax and watch the breathing. When the 'Peace nan enters,deepdown feel peacefor him' Fbel: Don't just say it, feel it.
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. Go on forcing it. 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. For example: Ponderon the oPPosite' If you are feeling discontented, contemplate about contentment.
What is contentment? Bring a balance. Once you bring it in it absorbs' Anger is there, contemplateon comPassion' Do one thing: Suddenly you will see a transformation happening within you' The anger is. 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. 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.
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. 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. 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. It is uncaused, from i. 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.
When this hasbeen seen, when you have looked into your life and seen all your motivesfailing. No motive has ever succeeded. The motivesonly to promise; the goodsare never delivered.
One motive fails and another motive comes in and promisesyou again. 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.
In the beginning it will be very difficult - the most difficult thing in the world in the beginning, in the end the most. 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.
He becomesso restless, b.. He is like a car, ignitio. You have forgottei how to put the ignition off. That's what meditation is: 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. 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. Bhngw talksabout Vipas ana an s between body and mind.
The body goes in the present and the mind is never in th. They never come acrosseach other. Anj because of thatsplit, anxiety, tension and anguish O. The mindlas ". The easiestway to watch is from the entrance of rhe nose. 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: 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. Inhalation, gap, exhalation, gap, inhalation, gap. That gap is the most mysterious phenomenon inside you. 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. 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.
And soon you will become aware that there are two gaps. In those two gaps is the door. And in those. 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. All b roped. The world has stopped, time has stopped, has stopped. Becausewhen the breath stops, bhng is not possible. 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. Meditation is just being delighted in your own presence. Meditation is a delight in your own being. Upassanais not concentration and. When for rh,,ughr, feelings sensations cyr arise,or when youbecome. Whatettercomes canbe up urttched. Whenever thereis a choice what to watch,return to of au'areness br eathing.
There is is neidtsr success failwe - ncn is there any improuement. Questionsand problemsmay just be seena. Fird a comfortableplace n sit 45 to 60 minutes. It hetps for placeeuerl day, andit to sitat thesametime and.
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. 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.
In Vipassanait can happen somerimesthat one feels very sensr. Ordinarily much energyis dissipated and you are exhausted. When you simply sit, not doing anything, you becomea silent pool of energy, and the. It almost comesto a point where it is overflowing. 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. 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. 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. Energy moves within you. It is not going out, One coruerves it: 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. 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. Just sit in your bed for five or ten minutes and visualisewith closedeyes.
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. 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. 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.
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. 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,.
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. I havegreatmeditation. Is anybodyready to download itl Nobody will be ready to download i t. It is not a commoditv. It is useless. 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. 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. When the breath goesout, you call, and when the breath comesout.
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. These efforts createripples. Don't focts or That -.
And the third thing, relax your breathing. Don't j. Let it be natural and that will relax. The fourth thing is, let your body remain as rnmobile as possible.
First find a good posture- you: In a moving body, the mind also continues to move, i. They are one. 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. 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. There was no desire to move, no goal to achieve - and he achieved the greatestthat is possible.
He is one of the rarestsoulsthat. 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? Meditation is not escaping from life: Mind is escaping from life, desireis escapingfrom life.
It is natural - dust gathers. Man has been travelling and travelling for thousandsof lives - dust gathers. 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. 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. 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. 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.
Meditation doesnot tire, meditation doesnot exhaustyou. Meditation can becomea twenty,four hour thing - day i. 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. In conlentration the mind functions out of a conclusion: you are doing something. Concentration comesout of the past.
In medirationthere is no conclusionbehind it. 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.
It is what Zen masters have been saying: Sitting silently doing nothing, the spring comesand th. Remember,'by itself - norhing is being done.
Meditation is in the present, pure present. Meditation is immediacy. You cannot be in concentration, but you can concentrate. Concentration is human, meditationis divine. Choosing meditntion a T. 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. Ifvou feel vou aE meditation. 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.. They start from the body, they move through rhe heart, they reachto the minJ and then thev g. You no more ' - rr rs not giving you anyrhing - but it has The time is a quarter to eight in the morning.
We are in Poona. There is a very wide variety of garments but the color, though the shade varies from almost yellow to almost red, is common to all. Accompanying the silence is stillness; the orange sea is frozen, row upon row of graven images.
As it approaches, I experience a third surprise; mine is the only head that turns. He walks slowly into the hall, his hands together in the traditional Indian greeting, and mounts the steps to the marble platform. He stands in front of the chair and turns through degrees, extending the silent greeting to the whole hall; it is returned by the orange audience.
He is tall, though not exceptionally so, bald on top but with long hair hanging down behind, and luxuriantly gray-bearded. He smiles, and sits down in the chair. An attendant steps forward and hands him a small folder. He puts it on his lap, opens it, takes a slip of paper from it, and speaks for an hour and three-quarters without pause, hesitation, repetition or notes.
His gestures are hypnotically graceful and eloquent; he has extraordinary long fingers, and he uses his hands, particularly the left, in an endless variety of expressive forms. He uses quotations and references very freely these seem to be written down, as are some of the jokes, but they constitute the only notes he uses ; in the three discourses I heard, on three consecutive days, he quoted Bertrand Russell, William James, Norbert Wiener, e e cummings, Nietzsche, Whitman, and others.
Is there a suicide-rate among psychiatrists twice as high as among the rest of the populations?