Dhyan Ke Kamal #5

For those to whom the leap happens, no method is needed. That is why I did not speak of a method—some people slip out easily; the very thought of stepping out takes them out. For those to whom it does not happen, I give a method. But the ones to whom it happens spontaneously need not do any method at all. Those who do not find it easy to get out should try a small experiment at home at bedtime. Within a day or two it will become easy.

At night, before sleep, sit on your bed, place both hands on your legs, and before sleeping wash your legs with cold water up to the knees. Then put both hands on the knees and feel that an electric current is flowing from both hands into the legs. Move both hands downward to the toes—seven times—carrying this feeling that the current is flowing from the hands and descending through the legs. Take the hands down to the toes, seven times. Then, for one minute, rub the soles of both feet with both palms. Feel that the electricity is gathering there. Then lie down straight, place the hand on the forehead—as we have been practicing—and very gently, not fast, move the hand up and down and to both sides for one minute. Then release both hands, close your eyes, and feel within: where are your feet? With eyes closed, simply sense: where are my feet? Where do my toes end?

Very soon you will sense where your feet are. Immediately imagine: my feet have become six inches longer. Just imagine they are six inches longer, and you will promptly begin to feel that your feet have extended six inches beyond where they were.

This lengthening pertains to the subtle body; within a day or two you will experience it. Do this three or four times, then return to the original place. Then extend the feet by six inches, then return; extend again, then return.

When your feet begin to respond, add a second experiment. With eyes closed, feel where your head is. Then imagine the head has become six inches longer; then return to its place. Again extend by six inches, then return.

When this too begins to be felt, add a third experiment: your body has grown and spread to fill the entire room. This gross body will remain lying on the bed, but the subtle body has infinite possibility—it can be as large or as small as you wish. Once your head can go six inches upward and your feet six inches downward, there will be no obstacle. Then add the third experiment: keep your eyes closed and feel that the body has expanded to the whole room and is touching the walls.

The day this happens, the next morning in meditation you will be outside the body. There will be no hindrance. Those to whom it happens naturally need not do any method. Those to whom it does not, start the method tonight; before I leave, in the morning experiment you will be able to be outside the body.

Primarily, yes: at first the light will appear separate and the seer will appear separate. But a moment comes when the seer and the light become one. That moment is the supreme moment—when the one who sees and that which is seen are one. Or, when vision, the visible, and the seer—all three—disappear, and only light remains.

But that is difficult to say in language, because as soon as we speak, language splits things into two. The one who sees becomes separate, and the thing seen becomes separate.

So when I say to you, “Look at the light,” that is purely preliminary. Gradually, the one who sees and the light that is seen cease to be two; they become a single experience. There, it is not even known that “I am seeing the light.” There, only light remains—I do not remain; or I myself am light. This will be known only upon returning from meditation, when you are outside it: “I knew light.” Within meditation, even the experience “I knew light” slowly dissolves. That too is a hindrance. But, in the beginning, it is a necessary step, a ladder.

Ladders must be climbed—and then left behind.

If someone says, “Why climb ladders that we are going to leave anyway?” he will remain below; he will not reach the goal. And if someone says, “Having climbed with such effort, why leave the ladder at the end?” he will be stuck on the ladder and also will not reach the goal.

In meditation we must begin with duality, because we stand in duality; and we must arrive at non-duality, because that is the goal and that is truth.

In the final moment, nature and the Divine are not two. In the final moment, matter and the Divine are not two. In the final moment, the world and liberation are not two. In the final moment there are not two at all—no twoness, no duality. But if one declares that ultimate moment to you beforehand, there is danger.

The Zen masters in Japan have said continually: nirvana and samsara are one; matter and God are one.

But there has been an unfortunate side effect. A man standing in the world says, “If it is all one, why leave anything? Why change? Where to go? Then it is fine—just go on enjoying. Wine too is God then—so keep drinking. If there is no duality, we are drinking God, not wine! If we gamble, we are praying! Where is the difference?”

This ultimate statement is best not given at the beginning. To give that final statement to someone who knows nothing is to put him at risk. We can descend into hell even by means of knowledge. We are such strange creatures that we can turn knowledge itself into a path downward.

It has happened. It has happened in this country too. The highest truths of Vedanta, when they fell into the hands of ordinary people, did not benefit them, they harmed them. Ultimate truths are revealed only through experience. And to reach them, many hypothetical truths—many experimental, provisional truths—must be accepted, which are not Truth itself, yet help one reach Truth. Although they are not true in themselves, even some untruths can be helpful allies in reaching truth.

This may sound difficult. In all the religions that have developed in the world, ninety-nine percent are imagined truths. But they are imagined for the sake of paving the way to that one Truth. We, who are surrounded by untruth, can only move toward Truth with the help of the untrue. That is why proclamations of the Absolute Truth so often prove dangerous. We can understand the words, but when we set out to practice, obstacles arise.

If all is one, then there is nothing to do. And if God is everywhere, then there is nothing to do. But then we will remain as we are. And as we are, we have no experience of God. We must do something so that we are transformed and so that this supreme truth—that all is the Divine—becomes our realization, our experience. That experience is not yet there.

At the beginning, duality will be experienced in meditation. Even if bliss is experienced, bliss will seem separate and you will seem separate. Even in the first touch of the Divine, you will feel yourself separate and the touch separate. Then, slowly, slowly, as you sink deeper and deeper…

If you drop a lump of salt into water, it does not dissolve instantly. It remains distinct from the water. But the dissolving has already begun; the moment the water touches it, it begins to melt. For a while it remains separate; it will take time. After being in the company of water, gradually it will melt, and melt, and melt. At first it will feel, “I am separate and the water is separate.” Then, slowly, it will melt away, and the time will come when the lump cannot be found—it will have spread throughout the water and become one with it. Now the lump and the water are not separate. If you want to find the lump now, you will have to taste the water—only then will you know it is there, hidden, diffused, spread out. But in the first moment the salt remains separate from the water.

So too, when you first enter the Divine, you will be separate and the Divine will be separate. But once you have entered, do not worry—the Divine will soon dissolve you. Soon you will melt and be gone.

Let me say two or three things regarding the meditation.

Each day the intensity of the meditation increases. Therefore, anyone who has come only to watch should please take a seat on the chairs. Within this enclosure before me, no one should remain merely to watch. I say this every day, and still a few people begin to stand and watch in this corner. It then feels inappropriate to interrupt midway and ask them to move. They should understand on their own. In this corner some people stand regularly and go on watching. Today we will have to move them. If there are such people in this corner, please go to the chairs.

Do not seat small children in the middle. You have no idea what they will do sitting there. Please take them out and seat them on the chairs. Only those who are participating in the experiment should remain inside; everyone else should go outside. Watching is not prohibited—please sit on the chairs and watch from there.

Those who are sitting on the chairs but wish to participate in the experiment should not remain there. The chairs are only for those who are not participating. Those who wish to participate should come down into the compound. Anyone who needs to move, move at once and take a seat there. Do not hesitate about what anyone will say if you move. Your presence here, if you are only watching, is hazardous—please move.

Those who wish to participate, come down from the chairs. Those who wish only to watch, go to the chairs. And those who are watching, please do not converse; kindly sit quietly and watch.

If so many people were to sit here, it would create disorder. Please make your moves quickly. Is there really anything to ponder about whether to go or not?

Secondly, keep in mind that you should spread out with ample space between you—there is plenty of room—that alone will allow you to dance with joy and to become absorbed. Spread out, spread out—do not stand too close. There is no need to be close here. Women, please spread out—standing so close will not do. Keep a little distance. Move apart, spread out. And those who are seated to watch, kindly refrain from talking; sit silently and watch.

(In the first stage, for fifteen minutes a kirtan goes on to the rhythm of 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 the 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.)

Be still, be still. Sit down, lie down, or remain standing—but become absolutely still. Drop all movement, drop all sound. Let the energy that has awakened work within. Close your eyes. If the eyes remain open, the energy is wasted. Close your eyes. Let the energy that has awakened work within. Close your eyes. Close your eyes, now be silent—no movement. Be quiet, absolutely quiet—let go of sound, let go of movement, close your eyes…

Now we enter the third stage. Place your right hand on your forehead; rub gently across both sides and up and down. Those who are rubbing for the first time, rub firmly. Those who have been doing this rubbing for three days, rub very gently.

Now put your right hand palm on the forehead between the eyebrows and rub it sideways, up and down. For one minute, rub it—and many things will begin to happen within you. Much will begin to happen inside—let it happen. Keep rubbing the forehead with the hand for one minute… much will begin to happen—let it be…

Rub it for one minute—suddenly a door opens, and you enter another world…

All right—now stop rubbing and become like a corpse. Be just as if you are dead—fallen at the door of the Divine, dropped at the steps of the temple, leaving everything. If it is His will, He will lift you within. Drop everything and be like a corpse…

Within, light upon light has spread—within, only light has spread—endless light, a light never before known. Within, light upon light has spread. In this light, lose yourself like a drop in the ocean. Only light, only light. Within, the ocean of infinite light spreads—and you are lost in it. Only light remains; you are not. You are not now—only the light remains. Light, more light, infinite light. Just drop into it and be one with it…

Sink, lose yourself in the light, and become one. Only the ocean of light remains, and you, like a drop, are lost in it…

Only an ocean of light remains, and you are lost in it. Go deep, lose yourself, be utterly absorbed. Only light remains, only light remains. Let go, let go—dive in, become one with the light. Only light, only light; lose yourself like a drop. Do not withhold yourself—drop yourself totally—be one with the light that is within…

Let go, let go—be one with the light. And right behind the light comes bliss, filling every cell, as if a spring bursts from some corner of the heart and waves of joy pervade the whole body-mind. And light is followed by bliss—bliss divine. Feel it, feel it—experience the bliss. Rejoice, experience the bliss. Rejoice—let bliss spread into every fiber of body and breath. Following light comes bliss—and it fills every heartbeat. Be filled with bliss, be filled with bliss, be filled with bliss. Be filled with this bliss, be filled with this bliss. Fill up, fill up, fill up—let no corner remain—be filled on all sides with bliss. Bliss follows light—of itself, like a shadow…

Bliss, bliss—and only bliss remains. Experience bliss—the bliss never before known. Experience it; dive in; be one. You are gone; only bliss remains. You have become a nothingness, and that nothingness has been filled with bliss…

Now you are not; you have become a nothingness, and bliss has filled it—bliss has filled the emptiness. Now you are not, and bliss has filled the nothingness. You are not—emptiness remains—and bliss fills it. Fill up, fill up, fill up, fill up—like an empty pitcher set out in the rain, and drops keep filling it. Become an empty vessel, and it is raining bliss; bliss keeps filling it…

Rejoice—experience, experience—be filled with bliss. Be filled, be filled, be filled. Be an empty vessel and let it be filled with bliss. Become an empty pitcher, and keep filling with bliss. Rejoice; be filled with bliss. Fill up—as raindrops fill an empty pot, so become an empty vessel and let bliss fill it…

Experience—experience bliss filling you; let it spread through every fiber. And just behind bliss, the sense of the Divine begins to dawn. Following bliss, the Divine seems present everywhere. Bliss opens the door to God. Experience that God is present on all sides—only He is present, surrounding from every side; He is outside, He is within. Bliss opens the door of the Lord. Feel His nearness…

Feel the presence of the Divine all around. Bliss opens the door. Now the door is open—feel the presence, feel the presence of the Divine. Experience the Lord’s presence—feel His presence. He is all around, He is all around. Experience it—the Divine stands encircling you on every side. This is the moment—do not miss it. Experience—experience clearly—experience His presence. He is the incoming breath; He is the outgoing breath. Experience—only He is present; the Divine alone is present. Rejoice—experience His presence. God stands surrounding you on every side. Only He is present; there is nothing else…

Now once again place your hand on your forehead. Now once more rub your forehead with the right-hand palm between the eyebrows—rub sideways, up and down. Place the palm on the forehead and rub. The spot between the two eyes is important—rub there; that is the place of the third eye…

Rub the third-eye spot between the eyebrows, and a door opens suddenly, and you are in a different world. A door opens suddenly, and you enter another realm. Rub… Those who are new, rub forcefully. Those who have been doing this for three or four days, rub gently…

Now raise both hands upward toward the sky. Suddenly open your eyes and look at the sky. Now raise both your hands; suddenly open your eyes—now see the sky and let the sky see you. Suddenly open your eyes, raise both hands—look at the sky and let the sky look into you…

And now express your bliss. Now express your bliss—whatever is being experienced within, express it. Now be mad, completely mad, and express it. Whatever is repressed within, let it be expressed. Whatever is happening inside, let it come out. Whatever is within, let it flow—express it in bliss. Do not hold back; do not hide. Whatever is within, let it be expressed. If laughter comes, laugh; if tears come, weep; if a shout comes, shout; if dance comes, dance. But for two minutes, express whatever is inside—completely. Do not withhold—express it completely…

Now fold both hands and place your head at the feet of the Divine in gratitude. Fold both hands and place your head at the feet of the Divine in gratitude. By man alone nothing will happen; man alone is not enough. The help of the Divine is needed—His grace and compassion are needed. Fold both hands, place your head at His feet, and say from the heart within: “The Lord’s grace is infinite. The Lord’s grace is infinite. The Lord’s grace is infinite. The Lord’s grace is infinite.”

Offer thanks: “Thy grace is infinite, Thy grace is infinite, Thy grace is infinite.” The Lord’s grace is infinite; Thy grace is infinite, Thy grace is infinite, Thy grace is infinite.

Now take two or four deep breaths and come back from meditation. Take two or four deep breaths and return from meditation. Our morning sitting is complete. Take two or four deep breaths and return from meditation.