Teachings
Rajneesh's teachings, delivered through his discourses, were not presented in an academic setting, but interspersed with jokes. The emphasis was not static but changed over time: Rajneesh reveled in paradox and contradiction, making his work difficult to summarize. He delighted in engaging in behaviour that seemed entirely at odds with traditional images of enlightened individuals; his early lectures in particular were famous for their humor and their refusal to take anything seriously. All such behavior, however capricious and difficult to accept, was explained as "a technique for transformation" to push people "beyond the mind".
He spoke on major spiritual traditions including Jainism, Hinduism, Hassidism, Tantrism, Taoism, Sufism, Christianity, Buddhism, on a variety of Eastern and Western mystics and on sacred scriptures such as the Upanishads and the Guru Granth Sahib. The sociologist Lewis F. Carter saw his ideas as rooted in Hindu advaita, in which the human experiences of separateness, duality and temporality are held to be a kind of dance or play of cosmic consciousness in which everything is sacred, has absolute worth and is an end in itself. While his contemporary Jiddu Krishnamurti did not approve of Rajneesh, there are clear similarities between their respective teachings.
Rajneesh also drew on a wide range of Western ideas. His belief in the unity of opposites recalls Heraclitus, while his description of man as a machine, condemned to the helpless acting out of unconscious, neurotic patterns, has much in common with Sigmund Freud and George Gurdjieff. His vision of the "new man" transcending constraints of convention is reminiscent of Friedrich Nietzsche's Beyond Good and Evil; his promotion of sexual liberation bears comparison to D. H. Lawrence; and his "dynamic" meditations owe a debt to Wilhelm Reich.
Ego and the mind
According to Rajneesh every human being is a Buddha with the capacity for enlightenment, capable of unconditional love and of responding rather than reacting to life, although the ego usually prevents this, identifying with social conditioning and creating false needs and conflicts and an illusory sense of identity that is nothing but a barrier of dreams. Otherwise man's innate being can flower in a move from the periphery to the center.
Rajneesh viewed the mind first and foremost as a mechanism for survival, replicating behavioral strategies that have proven successful. But the mind's appeal to the past, he said, deprives human beings of the ability to live authentically in the present, causing them to repress genuine emotions and to shut themselves off from joyful experiences that arise naturally when embracing the present moment: "The mind has no inherent capacity for joy. ... It only thinks about joy." The result is that people poison themselves with all manner of neuroses, jealousies, and insecurities. He argued that psychological repression, often advocated by religious leaders, makes suppressed feelings re-emerge in another guise, and that sexual repression resulted in societies obsessed with sex. Instead of suppressing, people should trust and accept themselves unconditionally. This should not merely be understood intellectually, as the mind could only assimilate it as one more piece of information: instead meditation was needed.
Meditation
Rajneesh presented meditation not just as a practice, but as a state of awareness to be maintained in every moment, a total awareness that awakens the individual from the sleep of mechanical responses conditioned by beliefs and expectations. He employed Western psychotherapy in the preparatory stages of meditation to create awareness of mental and emotional patterns.
He suggested more than a hundred meditation techniques in total. His own "active meditation" techniques are characterized by stages of physical activity leading to silence. The most famous of these remains Dynamic Meditation™, which has been described as a kind of microcosm of his outlook. Performed with closed or blindfolded eyes, it comprises five stages, four of which are accompanied by music. First the meditator engages in ten minutes of rapid breathing through the nose. The second ten minutes are for catharsis: "Let whatever is happening happen. ... Laugh, shout, scream, jump, shake—whatever you feel to do, do it!” Next, for ten minutes one jumps up and down with arms raised, shouting Hoo! each time one lands on the flat of the feet. At the fourth, silent stage, the meditator stops moving suddenly and totally, remaining completely motionless for fifteen minutes, witnessing everything that is happening. The last stage of the meditation consists of fifteen minutes of dancing and celebration.
Rajneesh developed other active meditation techniques, such as the Kundalini "shaking" meditation and the Nadabrahma "humming" meditation, which are less animated, although they also include physical activity of one sort or another. He also used to organize Gibberish sessions in which disciples were asked to just blabber meaningless sounds, which according to him clears out garbage from mind and relaxes it. His later "meditative therapies" require sessions for several days, OSHO Mystic Rose comprising three hours of laughing every day for a week, three hours of weeping each day for a second week, and a third week with three hours of silent meditation. These processes of "witnessing" enable a "jump into awareness". Rajneesh believed such cathartic methods were necessary because it was difficult for modern people to just sit and enter meditation. Once these methods had provided a glimpse of meditation, then people would be able to use other methods without difficulty.
Sannyas
Another key ingredient was his own presence as a master: "A Master shares his being with you, not his philosophy. ... He never does anything to the disciple." The initiation he offered was another such device: "... if your being can communicate with me, it becomes a communion. ... It is the highest form of communication possible: a transmission without words. Our beings merge. This is possible only if you become a disciple." Ultimately though, as an explicitly "self-parodying" guru, Rajneesh even deconstructed his own authority, declaring his teaching to be nothing more than a "game" or a joke. He emphasised that anything and everything could become an opportunity for meditation.
Renunciation and the "New Man"
Rajneesh saw his "neo-sannyas" as a totally new form of spiritual discipline, or one that had once existed but since been forgotten. He thought that the traditional Hindu sannyas had turned into a mere system of social renunciation and imitation. He emphasised complete inner freedom and the responsibility to oneself, not demanding superficial behavioral changes, but a deeper, inner transformation. Desires were to be accepted and surpassed rather than denied. Once this inner flowering had taken place, desires such as that for sex would be left behind.
Rajneesh said that he was "the rich man's guru" and that material poverty was not a genuine spiritual value. He had himself photographed wearing sumptuous clothing and hand-made watches and, while in Oregon, drove a different Rolls-Royce each day – his followers reportedly wanted to buy him 365 of them, one for each day of the year. Publicity shots of the Rolls-Royces were sent to the press. They may have reflected both his advocacy of wealth and his desire to provoke American sensibilities, much as he had enjoyed offending Indian sensibilities earlier.
Rajneesh aimed to create a "new man" combining the spirituality of Gautama Buddha with the zest for life embodied by Nikos Kazantzakis' Zorba the Greek: "He should be as accurate and objective as a scientist ... as sensitive, as full of heart, as a poet ... [and as] rooted deep down in his being as the mystic." His term the "new man" applied to men and women equally, whose roles he saw as complementary; indeed, most of his movement's leadership positions were held by women. This new man, "Zorba the Buddha", should reject neither science nor spirituality but embrace both. Rajneesh believed humanity was threatened with extinction due to over-population, impending nuclear holocaust and diseases such as AIDS, and thought many of society's ills could be remedied by scientific means. The new man would no longer be trapped in institutions such as family, marriage, political ideologies and religions. In this respect Rajneesh is similar to other counter-culture gurus, and perhaps even certain postmodern and deconstructional thinkers. Rajneesh said that the new man had to be "utterly ambition-less", as opposed to a life that depended on ambition. The new man, he said, "is not necessarily the better man. He will be livelier. He will be more joyous. He will be more alert. But who knows whether he will be better or not? As far as politicians are concerned, he will not be better, because he will not be a better soldier. He will not be ready to be a soldier at all. He will not be competitive, and the whole competitive economy will collapse. "
"Heart to heart communion"
In April 1981, Rajneesh had sent a message that he was entering the ultimate stage of his work, and would now speak only through silence. On 1 May 1981, Rajneesh stopped speaking publicly and entered a phase of "silent heart to heart communion".
Rajneesh stated in the first talk he gave after ending three years of public silence on 30 October 1984, that he had gone into silence partly to put off those who were only intellectually following him.
"First, my silence was not because I have said everything. My silence was because I wanted to drop those people who were hanging around my words. I wanted people who can be with me even if I am silent. I sorted out all those people without any trouble. They simply dropped out. Three years was enough time. And when I saw all those people – and they were not many, but they were hanging around my words. I don't want people to just believe in my words; I want people to live my silence. In these three years it was a great time to be silent with my people, and to see their courage and their love in remaining with a man who perhaps may never speak again. I wanted people who can be with me even if I am silent."
Rajneesh's "Ten Commandments"
In his early days as Acharya Rajneesh, a correspondent once asked for his "Ten Commandments". In reply, Rajneesh said that it was a difficult matter because he was against any kind of commandment, but "just for fun", set out the following:
1 Never obey anyone's command unless it is coming from within you also.
2 There is no God other than life itself.
3 Truth is within you, do not search for it elsewhere.
4 Love is prayer.
5 To become a nothingness is the door to truth. Nothingness itself is the means, the goal and attainment.
6 Life is now and here.
7 Live wakefully.
8 Do not swim – float.
9 Die each moment so that you can be new each moment.
10 Do not search. That which is, is. Stop and see.
— Osho (Osho's Ten Commandments)
He underlined numbers 3, 7, 9 and 10. The ideas expressed in these commandments have remained constant leitmotifs in his movement.
Legacy
While Rajneesh's teachings were not welcomed by many in his own home country during his lifetime, there has been a change in Indian public opinion since Rajneesh's death. In 1991, an Indian newspaper counted Rajneesh, along with figures such as Gautama Buddha and Mahatma Gandhi, among the ten people who had most changed India's destiny; in Rajneesh's case, by "liberating the minds of future generations from the shackles of religiosity and conformism". Rajneesh has found more acclaim in his homeland since his death than he did while alive. Writing in The Indian Express, columnist Tanweer Alam stated, "The late Rajneesh was a fine interpreter of social absurdities that destroyed human happiness." At a celebration in 2006, marking the 75th anniversary of Rajneesh's birth, Indian singer Wasifuddin Dagar said that Rajneesh's teachings are "more pertinent in the current milieu than they were ever before". In Nepal, there were 60 Rajneesh centers with almost 45,000 initiated disciples as of January 2008. Rajneesh's entire works have been placed in the Library of India's National Parliament in New Delhi. The Bollywood actor, and former Minister of State for External Affairs, Vinod Khanna, worked as Rajneesh's gardener in Rajneeshpuram in the 1980s. Over 650 books are credited to Rajneesh, expressing his views on all facets of human existence. Virtually all of them are renderings of his taped discourses. Many Bollywood personalities like Parveen Babi and Mahesh Bhatt were also known to be the followers of Rajneesh's philosophy. His books are available in more than 60 languages from more than 200 publishing houses[ and have entered best-seller lists in Italy and South Korea.
Rajneesh continues to be known and published worldwide in the area of meditation and his work also includes social and political commentary. Internationally, after almost two decades of controversy and a decade of accommodation, Rajneesh's movement has established itself in the market of new religions. His followers have redefined his contributions, reframing central elements of his teaching so as to make them appear less controversial to outsiders. Societies in North America and Western Europe have met them half-way, becoming more accommodating to spiritual topics such as yoga and meditation. The Osho International Foundation (OIF) runs stress management seminars for corporate clients such as IBM and BMW, with a reported (2000) revenue between $15 and $45 million annually in the US. In Italy, a satirical Facebook page titled Le più belle frasi di Osho repurposing pictures of Osho with humorous captions about national politics was launched in 2016 and quickly surpassed a million followers, becoming a cultural phenomenon in the country, with posts being republished by national papers and being shown on television.
Rajneesh's ashram in Pune has become the OSHO International Meditation Resort Describing itself as the Esalen of the East, it teaches a variety of spiritual techniques from a broad range of traditions and promotes itself as a spiritual oasis, a "sacred space" for discovering one's self and uniting the desires of body and mind in a beautiful resort environment. According to press reports, prominent visitors have included politicians and media personalities. In 2011, a national seminar on Rajneesh's teachings was inaugurated at the Department of Philosophy of the Mankunwarbai College for Women in Jabalpur. Funded by the Bhopal office of the University Grants Commission, the seminar focused on Rajneesh's "Zorba the Buddha" teaching, seeking to reconcile spirituality with the materialist and objective approach. As of 2013, the resort required all guests to be tested for HIV/AIDS at its Welcome Centre on arrival.
Reception
Rajneesh is generally considered one of the most controversial spiritual leaders to have emerged from India in the twentieth century. His message of sexual, emotional, spiritual, and institutional liberation, as well as the pleasure he took in causing offence, ensured that his life was surrounded by controversy. Rajneesh became known as the "sex guru" in India, and as the "Rolls-Royce guru" in the United States. He attacked traditional concepts of nationalism, openly expressed contempt for politicians, and poked fun at the leading figures of various religions, who in turn found his arrogance insufferable. His teachings on sex, marriage, family, and relationships contradicted traditional values and aroused a great deal of anger and opposition around the world. His movement was widely considered a cult. Rajneesh was seen to live "in ostentation and offensive opulence", while his followers, most of whom had severed ties with outside friends and family and donated all or most of their money and possessions to the commune, might be at a mere "subsistence level".
Appraisal by scholars of religion
Academic assessments of Rajneesh's work have been mixed and often directly contradictory.[citation needed] Uday Mehta saw errors in his interpretation of Zen and Mahayana Buddhism, speaking of "gross contradictions and inconsistencies in his teachings" that "exploit" the "ignorance and gullibility" of his listeners. The sociologist Bob Mullan wrote in 1983 of "a borrowing of truths, half-truths and occasional misrepresentations from the great traditions... often bland, inaccurate, spurious and extremely contradictory". American religious studies professor Hugh B. Urban also said Rajneesh's teaching was neither original nor especially profound, and concluded that most of its content had been borrowed from various Eastern and Western philosophies. George Chryssides, on the other hand, found such descriptions of Rajneesh's teaching as a "potpourri" of various religious teachings unfortunate because Rajneesh was "no amateur philosopher". Drawing attention to Rajneesh's academic background he stated that; "Whether or not one accepts his teachings, he was no charlatan when it came to expounding the ideas of others." He described Rajneesh as primarily a Buddhist teacher, promoting an independent form of "Beat Zen" and viewed the unsystematic, contradictory and outrageous aspects of Rajneesh's teachings as seeking to induce a change in people, not as philosophy lectures aimed at intellectual understanding of the subject.
Similarly with respect to Rajneesh's embracing of Western counter-culture and the human potential movement, though Mullan acknowledged that Rajneesh's range and imagination were second to none, and that many of his statements were quite insightful and moving, perhaps even profound at times, he perceived "a potpourri of counter-culturalist and post-counter-culturalist ideas" focusing on love and freedom, the need to live for the moment, the importance of self, the feeling of "being okay", the mysteriousness of life, the fun ethic, the individual's responsibility for their own destiny, and the need to drop the ego, along with fear and guilt. Mehta notes that Rajneesh's appeal to his Western disciples was based on his social experiments, which established a philosophical connection between the Eastern guru tradition and the Western growth movement. He saw this as a marketing strategy to meet the desires of his audience. Urban, too, viewed Rajneesh as negating a dichotomy between spiritual and material desires, reflecting the preoccupation with the body and sexuality characteristic of late capitalist consumer culture and in tune with the socio-economic conditions of his time.
The British professor of religious studies Peter B. Clarke said that most participators felt they had made progress in self-actualization as defined by American psychologist Abraham Maslow and the human potential movement. He stated that the style of therapy Rajneesh devised, with its liberal attitude towards sexuality as a sacred part of life, had proved influential among other therapy practitioners and new age groups. Yet Clarke believes that the main motivation of seekers joining the movement was "neither therapy nor sex, but the prospect of becoming enlightened, in the classical Buddhist sense".
In 2005, Urban observed that Rajneesh had undergone a "remarkable apotheosis" after his return to India, and especially in the years since his death, going on to describe him as a powerful illustration of what F. Max Müller, over a century ago, called "that world-wide circle through which, like an electric current, Oriental thought could run to the West and Western thought return to the East". Clarke also said that Rajneesh has come to be "seen as an important teacher within India itself" who is "increasingly recognized as a major spiritual teacher of the twentieth century, at the forefront of the current 'world-accepting' trend of spirituality based on self-development".
Appraisal as charismatic leader
A number of commentators have remarked upon Rajneesh's charisma. Comparing Rajneesh with Gurdjieff, Anthony Storr wrote that Rajneesh was "personally extremely impressive", noting that "many of those who visited him for the first time felt that their most intimate feelings were instantly understood, that they were accepted and unequivocally welcomed rather than judged. [Rajneesh] seemed to radiate energy and to awaken hidden possibilities in those who came into contact with him". Many sannyasins have stated that hearing Rajneesh speak, they "fell in love with him". Susan J. Palmer noted that even critics attested to the power of his presence. James S. Gordon, a psychiatrist and researcher, recalls inexplicably finding himself laughing like a child, hugging strangers and having tears of gratitude in his eyes after a glance by Rajneesh from within his passing Rolls-Royce. Frances FitzGerald concluded upon listening to Rajneesh in person that he was a brilliant lecturer, and expressed surprise at his talent as a comedian, which had not been apparent from reading his books, as well as the hypnotic quality of his talks, which had a profound effect on his audience. Hugh Milne (Swami Shivamurti), an ex-devotee who between 1973 and 1982 worked closely with Rajneesh as leader of the Poona Ashram Guard and as his personal bodyguard, noted that their first meeting left him with a sense that far more than words had passed between them: "There is no invasion of privacy, no alarm, but it is as if his soul is slowly slipping inside mine, and in a split second transferring vital information." Milne also observed another facet of Rajneesh's charismatic ability in stating that he was "a brilliant manipulator of the unquestioning disciple".
Hugh B. Urban said that Rajneesh appeared to fit with Max Weber's classical image of the charismatic figure, being held to possess "an extraordinary supernatural power or 'grace', which was essentially irrational and affective". Rajneesh corresponded to Weber's pure charismatic type in rejecting all rational laws and institutions and claiming to subvert all hierarchical authority, though Urban said that the promise of absolute freedom inherent in this resulted in bureaucratic organisation and institutional control within larger communes.
Some scholars have suggested that Rajneesh may have had a narcissistic personality. In his paper The Narcissistic Guru: A Profile of Bhagwan Shree Rajneesh, Ronald O. Clarke, Emeritus Professor of Religious Studies at Oregon State University, argued that Rajneesh exhibited all the typical features of narcissistic personality disorder, such as a grandiose sense of self-importance and uniqueness; a preoccupation with fantasies of unlimited success; a need for constant attention and admiration; a set of characteristic responses to threats to self-esteem; disturbances in interpersonal relationships; a preoccupation with personal grooming combined with frequent resorting to prevarication or outright lying; and a lack of empathy. Drawing on Rajneesh's reminiscences of his childhood in his book Glimpses of a Golden Childhood, he suggested that Rajneesh suffered from a fundamental lack of parental discipline, due to his growing up in the care of overindulgent grandparents. Rajneesh's self-avowed Buddha status, he concluded, was part of a delusional system associated with his narcissistic personality disorder; a condition of ego-inflation rather than egolessness.
Wider appraisal as a thinker and speaker
There are widely divergent assessments of Rajneesh's qualities as a thinker and speaker. Khushwant Singh, an eminent author, historian, and former editor of the Hindustan Times, has described Rajneesh as "the most original thinker that India has produced: the most erudite, the most clearheaded and the most innovative". Singh believes that Rajneesh was a "free-thinking agnostic" who had the ability to explain the most abstract concepts in simple language, illustrated with witty anecdotes, who mocked gods, prophets, scriptures, and religious practices, and gave a totally new dimension to religion. German philosopher Peter Sloterdijk, a one-time devotee of Rajneesh's (living at the Pune ashram from 1978 to 1980), described him as a "Wittgenstein of religions", ranking him as one of the greatest figures of the 20th century; in his view, Rajneesh had performed a radical deconstruction of the word games played by the world's religions.
During the early 1980s, a number of commentators in the popular press were dismissive of Rajneesh.[305] The Australian critic Clive James scornfully referred to him as "Bagwash", likening the experience of listening to one of his discourses to sitting in a laundrette and watching "your tattered underwear revolve soggily for hours while exuding grey suds. The Bagwash talks the way that he looks." James finished by saying that Rajneesh, though a "fairly benign example of his type", was a "rebarbative dingbat who manipulates the manipulable into manipulating one another". Responding to an enthusiastic review of Rajneesh's talks by Bernard Levin in The Times, Dominik Wujastyk, also writing in The Times, similarly expressed his opinion that the talk he heard while visiting the Puna ashram was of a very low standard, wearyingly repetitive and often factually wrong, and stated that he felt disturbed by the personality cult surrounding Rajneesh.
Writing in the Seattle Post Intelligencer in January 1990, American author Tom Robbins stated that based on his readings of Rajneesh's books, he was convinced Rajneesh was the 20th century's "greatest spiritual teacher". Robbins, while stressing that he was not a disciple, further stated that he had "read enough vicious propaganda and slanted reports to suspect that he was one of the most maligned figures in history". Rajneesh's commentary on the Sikh scripture known as Japuji was hailed as the best available by Giani Zail Singh, the former President of India. In 2011, author Farrukh Dhondy reported that film star Kabir Bedi was a fan of Rajneesh, and viewed Rajneesh's works as "the most sublime interpretations of Indian philosophy that he had come across". Dhondy himself said Rajneesh was "the cleverest intellectual confidence trickster that India has produced. His output of the 'interpretation' of Indian texts is specifically slanted towards a generation of disillusioned westerners who wanted (and perhaps still want) to 'have their cake, eat it' [and] claim at the same time that cake-eating is the highest virtue according to ancient-fused-with-scientific wisdom."
Films about Rajneesh
1974: The first documentary film about Rajneesh was made by David M. Knipe. Program 13 of Exploring the Religions of South Asia, A Contemporary Guru: Rajneesh. (Madison: WHA-TV 1974)
1978: The second documentary on Rajneesh called Bhagwan, The Movie was made in 1978 by American filmmaker Robert Hillmann.
1979: In 1978 the German film maker Wolfgang Dobrowolny (Sw Veet Artho) visited the Ashram in Poona and created a unique documentary about Rajneesh, his Sannyasins and the ashram, titled Ashram in Poona: Bhagwans Experiment.
1981: In 1981, the BBC broadcast an episode in the documentary series The World About Us titled The God that Fled, made by British American journalist Christopher Hitchens.
1985 (3 November): CBS News' 60 Minutes aired a segment about the Bhagwan in Oregon.
1987: In the mid-eighties Jeremiah Films produced a film Fear is the Master.
1989: Another documentary, named Rajneesh: Spiritual Terrorist, was made by Australian film maker Cynthia Connop in the late 1980s for ABC TV/Learning Channel.
1989: UK documentary series called Scandal produced an episode entitled, "Bhagwan Shree Rajneesh: The Man Who Was God".
2002: Forensic Files Season 7 Episode 8 takes a look in to how forensics was used to determine the cause of the Bio-Attack in 1984.
2010: A Swiss documentary, titled Guru – Bhagwan, His Secretary & His Bodyguard, was released in 2010.
2012: Oregon Public Broadcasting produced the documentary titled Rajneeshpuram which aired 19 November 2012.
2016: Rebellious Flower, an Indian-made biographical movie of Rajneesh's early life, based upon his own recollections and those of those who knew him, was released. It was written and produced by Jagdish Bharti and directed by Krishan Hooda, with Prince Shah and Shashank Singh playing the title role.
2018: Wild Wild Country, a Netflix documentary series on Rajneesh, focusing on Rajneeshpuram and the controversies surrounding it.
Selected discourses
On the sayings of Jesus:
The Mustard Seed (the Gospel of Thomas)
Come Follow Me Vols. I – IV
On Tao:
Tao: The Three Treasures (The Tao Te Ching of Lao Tzu), Vol I – IV
The Empty Boat (Stories of Chuang Tzu)
When the Shoe Fits (Stories of Chuang Tzu)
On Gautama Buddha:
The Dhammapada (Vols. I – X)
The Discipline of Transcendence (Vols. I – IV)
The Heart Sutra
The Diamond Sutra
On Zen:
Neither This nor That (On the Xin Xin Ming of Sosan)
No Water, No Moon
Returning to the Source
And the Flowers Showered
The Grass Grows by Itself
Nirvana: The Last Nightmare
The Search (on the Ten Bulls)
Dang dang doko dang
Ancient Music in the Pines
A Sudden Clash of Thunder
Zen: The Path of Paradox
This Very Body the Buddha (on Hakuin's Song of Meditation)
On the Baul mystics:
The Beloved
On Sufis:
Until You Die
Just Like That
Unio Mystica Vols. I and II (on the poetry of Sanai)
On Hassidism:
The True Sage
The Art of Dying
On the Upanishads:
I am That – Talks on Isha Upanishad
The Supreme Doctrine
The Ultimate Alchemy Vols. I and II
Vedanta: Seven Steps to Samadhi
On Heraclitus:
The Hidden Harmony
On Kabir:
Ecstasy: The Forgotten Language
The Divine Melody
The Path of Love
On Buddhist Tantra:
Tantra: The Supreme Understanding
The Tantra Vision
On Patanjali and Yoga:
Yoga: The Alpha and the Omega Vols. I – X
(reprinted as Yoga, the Science of the Soul)
On Meditation methods:
The Book of Secrets, Vols. I – V
Meditation: the Art of Inner Ecstasy
The Orange Book
Meditation: The First and Last Freedom
Learning to Silence the Mind
On his childhood:
Glimpses of a Golden Childhood
On Guru Nanak's Japji and Sikhism:
The True Name
Talks based on questions:
I Am the Gate
The Way of the White Clouds
The Silent Explosion
Dimensions Beyond the Known
Roots and Wings
The Rebel
Darshan interviews:
Hammer on the Rock
Above All, Don't Wobble
Nothing to Lose but Your Head
Be Realistic: Plan for a Miracle
The Cypress in the Courtyard
Get Out of Your Own Way
Beloved of My Heart
A Rose Is a Rose Is a Rose
Dance Your Way to God
The Passion for the Impossible
The Great Nothing
God Is Not for Sale
The Shadow of the Whip
Blessed Are the Ignorant
The Buddha Disease
Being in Love
On Ashtavakra Gita:
Total of 91 separate discourses"
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