First, a few things about meditation—and then we will enter it.
The very first thing: without courage, do not even try to descend into meditation. And courage has only one meaning: the courage to let go of oneself. All other forms of courage are mere names. There is only one true courage—the courage to leap beyond oneself, to go outside oneself—that becomes meditation. As one takes off one’s clothes and stands naked, so only one who can set oneself aside and stand naked can enter meditation.
The body is nothing more than a garment, and the mind too is nothing more than a garment. Yet we are deeply attached to these garments. We have mistaken these garments for our very soul; we have taken them to be our life. Hence, undressing is difficult.
But once someone dares and sets them aside, then nothing is difficult. From that moment, at any time one can separate from the body. And one who does not know how to separate from the body will never learn how to separate from the world, because the world is only the body’s spread—its extension. And whoever learns to be apart from the body has learned the secret, the key, the master-stroke of being apart from the world.
The moment one stands apart from the body, one knows who one is. As the world is the body’s expansion, so what is realized upon standing apart from the body—its fullness is Brahman.
Meditation is courage, the courage to leap from oneself—a jump from oneself. Therefore the weak will not be able to enter it. Yet no one is so weak that, if they dare, they cannot enter. Weakness exists only in the mind. The weakest of the weak is strong enough to take the leap. But so often we turn even our strength into weakness.
A friend came to me yesterday and said, “At first I thought, I am an intelligent man—what am I doing? This dancing, this jumping—it is foolishness!” But then it occurred to him: “If I am an intelligent man, I should enter this even more intelligently, give it a real try.” And he entered. Had he wanted, he could have made his intelligence an obstacle; as he wished, he made it a support. It depends on us. We can turn steps into stones on the path, and if we wish, we can turn the path’s stones into steps to climb.
So reflect within yourself: are we turning our strength into weakness? And if one wishes, even weakness can be turned into strength. If one can truly see, “I am a weak man,” and surrender into the hands of the Divine, able to say, “I can do nothing; let whatever You want be done,” if even this we can say in totality, then weakness too becomes strength. And the one who drops himself utterly helpless finds the support of the Beloved.
So, for meditation, the first thing is courage. The second: be alert to yourself. Because only you can deceive yourself—no one else. In truth, in this world it is impossible to deceive another. Only oneself can be deceived. We can deceive only ourselves. Even if by deceiving others you gain something, it is worth two pennies—death will snatch it away. But by deceiving ourselves we can lose something such that we wander for births upon births, and finding it again becomes difficult. And we all deceive ourselves. So the second thing I say to you: beware of self-deception.
In what ways do we deceive ourselves?
A friend came to me the day before yesterday. He said, “I am utterly peaceful, filled with bliss. And I have had the vision of the Divine.”
I said, “Wonderful! Then what is left?”
He said, “But please tell me some way of meditation!”
Peaceful, blissful, and the Divine already realized—what will you do with meditation now? What is the purpose of meditation then?
No—but the urge to deceive oneself keeps working. The question “What is meditation?” arises only when the mind is not quiet, when bliss has not been found, when no ray of the Beloved has descended. Only then is there a question of knowing meditation. But man’s ego is such that it says, “All this is already attained.”
Do not deceive yourself in this way. The possibility of deception is great. One cannot know by watching. Standing outside as a spectator, no one can know meditation. There are things that can only be known by descending into them. Only by being do they become known. For some things, to be is the only way to know. There is no other way. Become, and then you can know. And the deeper the matter, the less it is known by knowing and the more by being. The more superficial the matter, the more it can be known even without becoming.
Meditation is the ultimate possibility of man—the final possibility. It is that same flowering into which the seed of manhood opens; that flower is meditation, where the human being blossoms, its petals unfold, and its fragrance is offered at the feet of the Divine. Meditation is the last possibility of human consciousness. It can be known only by becoming it. A seed may hear countless reports about a flower, yet it will not know the flower until it breaks open and becomes a flower. And in the reports heard about a flower, the flower’s fragrance cannot be contained; in those reports there can be no opening, no joy, no ecstasy, no samadhi. However many stories the seed hears about flowers, it learns nothing—until it breaks open itself, sprouts, grows, spreads leaves into the sky, drinks the sun’s rays, and moves toward blooming.
So never decide by watching another that you have known it—that people chant, people meditate. Only by diving yourself into that ocean do you find the pearls of life’s joy.
Two or three things now about this process of meditation.
Today I will add something more. Yesterday many who rubbed the forehead, trying to awaken the third eye, had very astonishing results. For them I will add one more thing today: when the third step of silence is complete, I will ask you to raise both hands toward the sky, open your eyes to the sky, and let the sky look into your eyes. And while both hands are raised upward, whatever joy has filled you within—express it, reveal it; let that joy be expressed from every pore of your being. If a wave of elation appears, if laughter bursts forth, if tears of bliss begin to flow, if your body sways and you rise into dance, express it.
There is a dance we do to approach the Beloved’s door, and there is another dance that comes upon reaching his door—as a way of thanksgiving.
Before completing the third step—before we thank the Divine and receive his grace—lift both hands to the sky, let your eyes behold the sky and the sky gaze into your eyes, and then let whatever expression of bliss arises happen on its own.
One thing more is to be added today: after the deep silence, the third step, you have to raise both your hands toward the sky and open your eyes, so that you can see the sky and the sky can see you. You with your eyes into the sky, and the sky with its gaze penetrating deeply into you. A communion with the sky. And when you feel the communion, then let the bliss that is flowing in you be expressed with any gesture that happens spontaneously. With any gesture—with laughter, with tears of bliss, with dancing—with any movement whatsoever that happens to you, express it as a thanksgiving to the Divine. Before we give thanks, add this today. I will give you the suggestions: after the third step of deep silence, express your bliss.
And what I added yesterday you already remember. After fifteen minutes of kirtan and fifteen minutes of individual active meditation, place your right hand—your right palm—between your eyebrows at the brow center, and rub it to both sides, up and down. This is the place where the third eye is. This is the doorway of the inward journey, the point from which one enters within oneself.
I must tell you again: after the second step, you have to put your right-hand palm between the eyebrows and then rub it sideways, up and down, continuously for one minute. Because that is the point, the center from which one goes inwards.
Rub it, so that the screen—a very thin screen is there, hiding the third eye—is rubbed off. With energy overflowing, with the energy moving in you, the right palm becomes a vehicle for the energy to work on the third-eye spot. So rub it for one minute continuously; then go into deep silence in the third step. And now we will begin.
Those who have simply come to watch, please sit on the chairs. No observers should be among the meditators. Whoever wants to watch, sit on the chairs. And those who are watching will not speak; sit silently and just watch.
Those who are doing, spread out—far apart. The farther you spread out, the more movement will come. Spread far apart; there is plenty of space. Do not talk; spread out.
And the watchers will not converse. Do not stand; sit on the chairs. There are enough chairs; those who are watching, please sit. See—on this side too, no one should remain standing to watch. If someone must stand, then come to the chairs here.
(In the first stage, for fifteen minutes, kirtan continues with the rhythm of the music.)
Govind bolo, Hari Gopal bolo Govind bolo, Hari Gopal bolo Govind bolo, Hari Gopal bolo... Radha Raman Hari Gopal bolo Radha Raman Hari Gopal bolo Radha Raman Hari Gopal bolo...
(In the second stage, for fifteen minutes only the music continues, and in intense expression of feeling there is crying, laughing, dancing, shouting, and so on. After thirty minutes, in the third stage, Osho begins to give suggestions again.)
Now enter the third step. Lie down as if dead, or remain standing, or remain seated. Close your eyes—close your eyes. Lie down, sit, or stand—but keep your eyes closed. Do not keep them open now. The energy that has been awakened must be allowed to go inward. Close your eyes and place your right hand on your forehead between the eyes. Rub the hand up and down and to both sides.
Put your right-hand palm on the forehead and rub it sideways and up-down... For one minute, rub it with closed eyes; rub your right-hand palm on your forehead, sideways, up and down—both. Rub it. Rub with the cushion of the hand to both sides, up and down. Rub strongly on the third eye for one minute. Rub it forcefully.
Now stop. Stop it. Lie down as if dead. Lie down like a corpse. Forget the body. Lie down as if you have died... as if you have died and the body has fallen away... the body will lie like a corpse, and within there is only light upon light... within, only light—like a thousand suns rising at once... within, light spreads everywhere... within, endless light...
Look inside and feel the infinite light. Look inside, look inside and feel the infinite light. Feel the infinite light—light and bliss...
See—look within. Infinite light—light has spread without shore or boundary... dissolve into this ocean of light... only light remains; you have disappeared... You are not now; only light, infinite light remains...
Experience it—experience this light. Lose yourself in it; experience this light. Feel—feel this light. Be one with it, be one with it. Only light, only light. Light, and more light, and more light—and you are not... you are gone, and only light remains...
Lose yourself—utterly lose yourself. Through the door of the third eye, drop into this light. From the door of the third eye, just drop into this ocean of light. Sink, jump, take the leap... only light remains; like a drop, you are lost in that light...
The body will be seen lying apart, as if a corpse is lying there—your own corpse... the body will be seen lying apart, as if a corpse is lying there—your own corpse... Step outside your body as one steps out of one’s clothes, as one steps out of one’s house... step outside and look back—the body is lying, just like a dead thing—your body...
Take a jump out of your body—this is the moment. Take a jump out of your body and look back—the body is lying dead. Take a jump—this is the moment—take a jump out of your body and look back—your own body is just lying dead. Do not fear. Take the jump and look back and see your own body lying dead...
In a single jolt, come out. Have courage; leap—this is the moment—and look back: the body is lying like a corpse...
Light upon light, light upon light... and light is followed by bliss—like infinite fountains bursting forth. Feel it: just behind the light, bliss arrives—fountains erupt... every pore is filled with a divine thrill...
And light is followed by bliss—by divine bliss. Feel it—bliss comes just as a shadow of light. Feel it, feel it; feel the divine bliss that follows like a shadow...
Feel it in every pore—divine bliss comes right behind, like a shadow, filling every pore. Experience it, experience it, experience it. Feel it, feel the bliss, feel the divine bliss...
All is lost, all is lost—emptiness remains. All is lost, all is lost—emptiness remains. You are in a great void, in a great nothingness. You are not now; only the Divine is. Emptiness remains—everything is empty. Now you are not—only the Divine is. Feel it—experience his presence. All around, only that is—within and without, only that is. Experience the touch of the Divine. Only that is present—only that is here. In the incoming breath, it is that which enters; in the outgoing breath, it is that which leaves...
Feel the Divine. You are not now—feel the Divine all around, inside and out. It comes in with the incoming breath; it goes with the outgoing breath. Feel it—feel it. You are not; you are just a void, a nothingness. Now feel the Divine—the Divine is present in this nothingness, in this void. Feel it...
Experience it, experience it, experience it. You are erased, lost—only the void remains. You are not; now only the Divine is. Experience his presence all around—held in his arms, embraced by him. You are gone; only the Divine is—everywhere, only that. Experience it, experience it—experience it clearly; feel his presence...
Now you are not—only the void is. Let this void become a medium for the descent of the Divine. Now the door is open, and the Divine is present all around. Feel it, feel it, feel it...
You are erased, you are erased—lost; only the void remains. Into this void the Beloved descends. The door is open—experience it. All around, only that: in the rays of the sun, that; in the gusts of wind, that; in the sky, that; in the incoming and outgoing breath, that. Experience it, experience it, experience it. Feel the Divine—feel the Divine—feel the Divine. You are not now; you can feel the Divine. Feel it.
Now once again place the right-hand palm on the forehead between the eyebrows. Once more, put your right-hand palm between the eyebrows on the forehead and rub it again. Rub it again forcefully—sideways and up-down both. Rub it for one minute. Rub it forcefully. Rub it—rub the palm. Rub it forcefully—suddenly a door opens. Rub it forcefully—suddenly something happens inside. Rub it forcefully—rub strongly; something strong will happen within...
Now stretch both hands toward the sky—both hands toward the sky. Raise both your hands toward the sky, open your eyes, look into the sky and let the sky look into you. Open both eyes; look toward the sky; stretch both hands up—and whatever flavor of bliss arises within, express it. Express your bliss. Whatever the feeling of bliss—let it be expressed—fully, joyously expressed. Let your bliss be expressed...
Look at the sky—both hands up, eyes toward the sky. Let the sky have a glimpse within you. Let the sky gaze into your eyes, and let the bliss express itself in whatever way it arises...
All right—now fold both hands and thank the Divine. Join both hands; place your head at the feet of the Divine. Put your both palms in namaskar, place your head at the Divine’s feet, and now thank him for his bliss, for his grace. Express your gratitude for his grace...
Man alone is not enough. Man needs grace. Man alone can do nothing. Feel helpless—totally helpless—and thankful for his grace.
And let each beat of the heart say: The Lord’s compassion is boundless, the Lord’s compassion is boundless, the Lord’s compassion is boundless. Infinite is Thy grace, infinite is Thy grace, infinite is Thy grace. Feel the gratitude—feel the gratitude. Experience the grace—experience the grace. The Lord’s compassion is boundless.
Now take two or three deep breaths and gently return from the meditation. Take two or three deep breaths and return from the meditation.
Osho's Commentary
The very first thing: without courage, do not even try to descend into meditation. And courage has only one meaning: the courage to let go of oneself. All other forms of courage are mere names. There is only one true courage—the courage to leap beyond oneself, to go outside oneself—that becomes meditation. As one takes off one’s clothes and stands naked, so only one who can set oneself aside and stand naked can enter meditation.
The body is nothing more than a garment, and the mind too is nothing more than a garment. Yet we are deeply attached to these garments. We have mistaken these garments for our very soul; we have taken them to be our life. Hence, undressing is difficult.
But once someone dares and sets them aside, then nothing is difficult. From that moment, at any time one can separate from the body. And one who does not know how to separate from the body will never learn how to separate from the world, because the world is only the body’s spread—its extension. And whoever learns to be apart from the body has learned the secret, the key, the master-stroke of being apart from the world.
The moment one stands apart from the body, one knows who one is. As the world is the body’s expansion, so what is realized upon standing apart from the body—its fullness is Brahman.
Meditation is courage, the courage to leap from oneself—a jump from oneself. Therefore the weak will not be able to enter it. Yet no one is so weak that, if they dare, they cannot enter. Weakness exists only in the mind. The weakest of the weak is strong enough to take the leap. But so often we turn even our strength into weakness.
A friend came to me yesterday and said, “At first I thought, I am an intelligent man—what am I doing? This dancing, this jumping—it is foolishness!” But then it occurred to him: “If I am an intelligent man, I should enter this even more intelligently, give it a real try.” And he entered. Had he wanted, he could have made his intelligence an obstacle; as he wished, he made it a support. It depends on us. We can turn steps into stones on the path, and if we wish, we can turn the path’s stones into steps to climb.
So reflect within yourself: are we turning our strength into weakness? And if one wishes, even weakness can be turned into strength. If one can truly see, “I am a weak man,” and surrender into the hands of the Divine, able to say, “I can do nothing; let whatever You want be done,” if even this we can say in totality, then weakness too becomes strength. And the one who drops himself utterly helpless finds the support of the Beloved.
So, for meditation, the first thing is courage. The second: be alert to yourself. Because only you can deceive yourself—no one else. In truth, in this world it is impossible to deceive another. Only oneself can be deceived. We can deceive only ourselves. Even if by deceiving others you gain something, it is worth two pennies—death will snatch it away. But by deceiving ourselves we can lose something such that we wander for births upon births, and finding it again becomes difficult. And we all deceive ourselves. So the second thing I say to you: beware of self-deception.
In what ways do we deceive ourselves?
A friend came to me the day before yesterday. He said, “I am utterly peaceful, filled with bliss. And I have had the vision of the Divine.”
I said, “Wonderful! Then what is left?”
He said, “But please tell me some way of meditation!”
Peaceful, blissful, and the Divine already realized—what will you do with meditation now? What is the purpose of meditation then?
No—but the urge to deceive oneself keeps working. The question “What is meditation?” arises only when the mind is not quiet, when bliss has not been found, when no ray of the Beloved has descended. Only then is there a question of knowing meditation. But man’s ego is such that it says, “All this is already attained.”
Do not deceive yourself in this way. The possibility of deception is great. One cannot know by watching. Standing outside as a spectator, no one can know meditation. There are things that can only be known by descending into them. Only by being do they become known. For some things, to be is the only way to know. There is no other way. Become, and then you can know. And the deeper the matter, the less it is known by knowing and the more by being. The more superficial the matter, the more it can be known even without becoming.
Meditation is the ultimate possibility of man—the final possibility. It is that same flowering into which the seed of manhood opens; that flower is meditation, where the human being blossoms, its petals unfold, and its fragrance is offered at the feet of the Divine. Meditation is the last possibility of human consciousness. It can be known only by becoming it. A seed may hear countless reports about a flower, yet it will not know the flower until it breaks open and becomes a flower. And in the reports heard about a flower, the flower’s fragrance cannot be contained; in those reports there can be no opening, no joy, no ecstasy, no samadhi. However many stories the seed hears about flowers, it learns nothing—until it breaks open itself, sprouts, grows, spreads leaves into the sky, drinks the sun’s rays, and moves toward blooming.
So never decide by watching another that you have known it—that people chant, people meditate. Only by diving yourself into that ocean do you find the pearls of life’s joy.
Two or three things now about this process of meditation.
Today I will add something more. Yesterday many who rubbed the forehead, trying to awaken the third eye, had very astonishing results. For them I will add one more thing today: when the third step of silence is complete, I will ask you to raise both hands toward the sky, open your eyes to the sky, and let the sky look into your eyes. And while both hands are raised upward, whatever joy has filled you within—express it, reveal it; let that joy be expressed from every pore of your being. If a wave of elation appears, if laughter bursts forth, if tears of bliss begin to flow, if your body sways and you rise into dance, express it.
There is a dance we do to approach the Beloved’s door, and there is another dance that comes upon reaching his door—as a way of thanksgiving.
Before completing the third step—before we thank the Divine and receive his grace—lift both hands to the sky, let your eyes behold the sky and the sky gaze into your eyes, and then let whatever expression of bliss arises happen on its own.
One thing more is to be added today: after the deep silence, the third step, you have to raise both your hands toward the sky and open your eyes, so that you can see the sky and the sky can see you. You with your eyes into the sky, and the sky with its gaze penetrating deeply into you. A communion with the sky. And when you feel the communion, then let the bliss that is flowing in you be expressed with any gesture that happens spontaneously. With any gesture—with laughter, with tears of bliss, with dancing—with any movement whatsoever that happens to you, express it as a thanksgiving to the Divine. Before we give thanks, add this today. I will give you the suggestions: after the third step of deep silence, express your bliss.
And what I added yesterday you already remember. After fifteen minutes of kirtan and fifteen minutes of individual active meditation, place your right hand—your right palm—between your eyebrows at the brow center, and rub it to both sides, up and down. This is the place where the third eye is. This is the doorway of the inward journey, the point from which one enters within oneself.
I must tell you again: after the second step, you have to put your right-hand palm between the eyebrows and then rub it sideways, up and down, continuously for one minute. Because that is the point, the center from which one goes inwards.
Rub it, so that the screen—a very thin screen is there, hiding the third eye—is rubbed off. With energy overflowing, with the energy moving in you, the right palm becomes a vehicle for the energy to work on the third-eye spot. So rub it for one minute continuously; then go into deep silence in the third step. And now we will begin.
Those who have simply come to watch, please sit on the chairs. No observers should be among the meditators. Whoever wants to watch, sit on the chairs. And those who are watching will not speak; sit silently and just watch.
Those who are doing, spread out—far apart. The farther you spread out, the more movement will come. Spread far apart; there is plenty of space. Do not talk; spread out.
And the watchers will not converse. Do not stand; sit on the chairs. There are enough chairs; those who are watching, please sit. See—on this side too, no one should remain standing to watch. If someone must stand, then come to the chairs here.
(In the first stage, for fifteen minutes, kirtan continues with the rhythm of the music.)
Govind bolo, Hari Gopal bolo
Govind bolo, Hari Gopal bolo
Govind bolo, Hari Gopal bolo...
Radha Raman Hari Gopal bolo
Radha Raman Hari Gopal bolo
Radha Raman Hari Gopal bolo...
(In the second stage, for fifteen minutes only the music continues, and in intense expression of feeling there is crying, laughing, dancing, shouting, and so on. After thirty minutes, in the third stage, Osho begins to give suggestions again.)
Now enter the third step. Lie down as if dead, or remain standing, or remain seated. Close your eyes—close your eyes. Lie down, sit, or stand—but keep your eyes closed. Do not keep them open now. The energy that has been awakened must be allowed to go inward. Close your eyes and place your right hand on your forehead between the eyes. Rub the hand up and down and to both sides.
Put your right-hand palm on the forehead and rub it sideways and up-down... For one minute, rub it with closed eyes; rub your right-hand palm on your forehead, sideways, up and down—both. Rub it. Rub with the cushion of the hand to both sides, up and down. Rub strongly on the third eye for one minute. Rub it forcefully.
Now stop. Stop it. Lie down as if dead. Lie down like a corpse. Forget the body. Lie down as if you have died... as if you have died and the body has fallen away... the body will lie like a corpse, and within there is only light upon light... within, only light—like a thousand suns rising at once... within, light spreads everywhere... within, endless light...
Look inside and feel the infinite light. Look inside, look inside and feel the infinite light. Feel the infinite light—light and bliss...
See—look within. Infinite light—light has spread without shore or boundary... dissolve into this ocean of light... only light remains; you have disappeared... You are not now; only light, infinite light remains...
Experience it—experience this light. Lose yourself in it; experience this light. Feel—feel this light. Be one with it, be one with it. Only light, only light. Light, and more light, and more light—and you are not... you are gone, and only light remains...
Lose yourself—utterly lose yourself. Through the door of the third eye, drop into this light. From the door of the third eye, just drop into this ocean of light. Sink, jump, take the leap... only light remains; like a drop, you are lost in that light...
The body will be seen lying apart, as if a corpse is lying there—your own corpse... the body will be seen lying apart, as if a corpse is lying there—your own corpse... Step outside your body as one steps out of one’s clothes, as one steps out of one’s house... step outside and look back—the body is lying, just like a dead thing—your body...
Take a jump out of your body—this is the moment. Take a jump out of your body and look back—the body is lying dead. Take a jump—this is the moment—take a jump out of your body and look back—your own body is just lying dead. Do not fear. Take the jump and look back and see your own body lying dead...
In a single jolt, come out. Have courage; leap—this is the moment—and look back: the body is lying like a corpse...
Light upon light, light upon light... and light is followed by bliss—like infinite fountains bursting forth. Feel it: just behind the light, bliss arrives—fountains erupt... every pore is filled with a divine thrill...
And light is followed by bliss—by divine bliss. Feel it—bliss comes just as a shadow of light. Feel it, feel it; feel the divine bliss that follows like a shadow...
Feel it in every pore—divine bliss comes right behind, like a shadow, filling every pore. Experience it, experience it, experience it. Feel it, feel the bliss, feel the divine bliss...
All is lost, all is lost—emptiness remains. All is lost, all is lost—emptiness remains. You are in a great void, in a great nothingness. You are not now; only the Divine is. Emptiness remains—everything is empty. Now you are not—only the Divine is. Feel it—experience his presence. All around, only that is—within and without, only that is. Experience the touch of the Divine. Only that is present—only that is here. In the incoming breath, it is that which enters; in the outgoing breath, it is that which leaves...
Feel the Divine. You are not now—feel the Divine all around, inside and out. It comes in with the incoming breath; it goes with the outgoing breath. Feel it—feel it. You are not; you are just a void, a nothingness. Now feel the Divine—the Divine is present in this nothingness, in this void. Feel it...
Experience it, experience it, experience it. You are erased, lost—only the void remains. You are not; now only the Divine is. Experience his presence all around—held in his arms, embraced by him. You are gone; only the Divine is—everywhere, only that. Experience it, experience it—experience it clearly; feel his presence...
Now you are not—only the void is. Let this void become a medium for the descent of the Divine. Now the door is open, and the Divine is present all around. Feel it, feel it, feel it...
You are erased, you are erased—lost; only the void remains. Into this void the Beloved descends. The door is open—experience it. All around, only that: in the rays of the sun, that; in the gusts of wind, that; in the sky, that; in the incoming and outgoing breath, that. Experience it, experience it, experience it. Feel the Divine—feel the Divine—feel the Divine. You are not now; you can feel the Divine. Feel it.
Now once again place the right-hand palm on the forehead between the eyebrows. Once more, put your right-hand palm between the eyebrows on the forehead and rub it again. Rub it again forcefully—sideways and up-down both. Rub it for one minute. Rub it forcefully. Rub it—rub the palm. Rub it forcefully—suddenly a door opens. Rub it forcefully—suddenly something happens inside. Rub it forcefully—rub strongly; something strong will happen within...
Now stretch both hands toward the sky—both hands toward the sky. Raise both your hands toward the sky, open your eyes, look into the sky and let the sky look into you. Open both eyes; look toward the sky; stretch both hands up—and whatever flavor of bliss arises within, express it. Express your bliss. Whatever the feeling of bliss—let it be expressed—fully, joyously expressed. Let your bliss be expressed...
Look at the sky—both hands up, eyes toward the sky. Let the sky have a glimpse within you. Let the sky gaze into your eyes, and let the bliss express itself in whatever way it arises...
All right—now fold both hands and thank the Divine. Join both hands; place your head at the feet of the Divine. Put your both palms in namaskar, place your head at the Divine’s feet, and now thank him for his bliss, for his grace. Express your gratitude for his grace...
Man alone is not enough. Man needs grace. Man alone can do nothing. Feel helpless—totally helpless—and thankful for his grace.
And let each beat of the heart say: The Lord’s compassion is boundless, the Lord’s compassion is boundless, the Lord’s compassion is boundless. Infinite is Thy grace, infinite is Thy grace, infinite is Thy grace. Feel the gratitude—feel the gratitude. Experience the grace—experience the grace. The Lord’s compassion is boundless.
Now take two or three deep breaths and gently return from the meditation. Take two or three deep breaths and return from the meditation.
Our morning session is complete.