Let us understand two or three things about meditation, and then we shall sit for the experiment.
One thing is essential to understand: in meditation we only prepare; the result is always beyond our hands. Yet if the preparation is complete, the result also happens with certainty. Let us drop concern for the result and be concerned only with the labor. And if, leaving the result aside, our whole concern can be for our effort, then the result too is assured. But when we worry about results, even our effort remains incomplete and the results become uncertain.
The first three stages are your stages of preparation. In the fourth stage you are simply to wait, and do nothing. As if someone opens the door and sits, awaiting the sun’s rays to enter the house. We can only open the door; whether the sun comes in or not depends on the sun. It is a very curious fact! If we wish, we can keep the door closed and prevent the sun from entering; but merely by opening the door we cannot force the sun inside. Yet, when the door stands open, at the sun’s arrival the light does enter our home.
The first three stages of meditation are stages of opening the door. The fourth is one of waiting, of awaiting. The more intensity, resolve, depth, the more profound your doing of these three, the more the door can open. Even the slightest miserliness, the slightest holding back, any saving of energy in the labor will become an obstacle to the result. As a blacksmith strikes only when the iron is hot and then bends it, so too, only in the full heat of our effort does the event of inner transformation take place.
Therefore it is necessary to keep attention on total effort. Now, I watch you dancing, and even in the dance you try to keep order. Even in the dance you try to impose decorum and limits. Even there it does not seem that you have put your whole strength into it. Something always remains held back. That very remainder which you hold back will become the obstacle. You are shouting; then, if you are shouting, not slowly—give your whole power! Only when each stage is at its full strength will entry into the next happen. As when you know how to drive a car: when one gear is at its full power, only then can you shift the machine into the second; when the second is at full power, only then into the third; when the third is at full power, only then can we move the car into the fourth gear.
Exactly so is the arrangement of our body and mind. Only when we complete one stage can we enter the next. The gateway to the second stage opens only at the climax, the peak, of the first. Therefore I will say that from this morning—yesterday we did the meditation as an experiment so that you might become acquainted—this morning it is no longer an experiment; yesterday you understood, from today it is to be done—pour your whole energy into it. And do not entertain even the slightest thought of getting tired. It is also necessary to make this clear: you can become tired if you hold yourself back. If you do not hold yourself back, you will never be tired.
This has surprised me again and again, tried out with hundreds of friends: those who hold themselves even a little will get tired, because two kinds of work begin within them. Double work makes one tired. They are dancing and they are restraining; their condition is like someone who, in a car, presses the accelerator and applies the brake simultaneously. You are shouting and also holding back. Thus you create opposing forces within which will tire you. If you are totally carried by whatsoever you are doing, you will not be tired; after meditation you will be lighter, fresher, healthier. Therefore even the smallest restraint will prove to bring fatigue. So do not hold back at all.
The second point to understand is this: many times it happens that some friends feel that within them neither the mood to dance arises, nor to shout, nor to weep, nor to laugh—what should they do?
Breathing is in our hands, so we can complete the first stage. And asking 'Who am I?' is in our hands, so we can complete the last stage. But in the second stage some feel that no feeling is arising—then what to do? If the second stage is blocked, the first and third will be rendered useless. So in the second stage search quickly—whatsoever comes to your mind. If nothing at all comes—many times it happens—our repressions are so deep, we have suppressed and restrained ourselves in such a way, that perhaps none of our tendencies can gather the courage to manifest. In such a situation, if you have completed the first stage rightly, and in the second nothing occurs to you, then simply begin to dance in your place. If nothing comes, in that state just start dancing. The likelihood is: the moment you begin to dance, after one minute dance will erupt from within you; then other things can also burst forth.
In the second stage, the same thing will not happen in everyone. One may weep, another may shout, another may laugh, another may dance, someone may fall and roll—anything can happen. Therefore in the second stage do not bother about what is happening to others; be concerned with what is happening to yourself. And whatsoever is happening, give it total cooperation. Even a slight lack of cooperation will render the whole effort futile.
Regarding the third stage, understand this too: when we ask 'Who am I?' there is to be no gap left between two 'Who am I?' And in the third stage, if while asking 'Who am I?' you keep the dance going, it will be much easier. If you can ask 'Who am I?' on the rhythm of the dance, great intensity will arise. And ask it with such force within that if it spills outwards, do not worry—let it come out.
After the three stages are complete, in the fourth simply remain a witness, look within at whatever is happening. Much will happen, and whatsoever happens, you will not discuss it among yourselves.
From three to four in the afternoon you will sit with me in silence. Between four and five, whoever wishes to say anything personally may come and say it to me.
For the silent sitting from three to four, understand two or three points. We will sit in the hall from three to four. Those friends who are already in silence outside are fine; those who are not will become silent from the very doorway of the hall. Inside the hall not a single word is to be uttered by anyone—just come and sit quietly. I will be sitting among you; you sit with eyes closed. Whoever wishes to take deep breaths may take them. Whoever wishes to dance may dance. Whoever wishes to weep may weep. Whatever comes. And whoever feels like coming near me may come and sit by me for two minutes. But after two minutes, please move away, because others may also feel to come. No one will sit near me for more than two minutes.
Now let us stand for meditation. Stand fairly spread out, and keep one thing in mind: no one should run in the ground. Some people can go to the lawn at the back as well.
Osho's Commentary
Let us understand two or three things about meditation, and then we shall sit for the experiment.
One thing is essential to understand: in meditation we only prepare; the result is always beyond our hands. Yet if the preparation is complete, the result also happens with certainty. Let us drop concern for the result and be concerned only with the labor. And if, leaving the result aside, our whole concern can be for our effort, then the result too is assured. But when we worry about results, even our effort remains incomplete and the results become uncertain.
The first three stages are your stages of preparation. In the fourth stage you are simply to wait, and do nothing. As if someone opens the door and sits, awaiting the sun’s rays to enter the house. We can only open the door; whether the sun comes in or not depends on the sun. It is a very curious fact! If we wish, we can keep the door closed and prevent the sun from entering; but merely by opening the door we cannot force the sun inside. Yet, when the door stands open, at the sun’s arrival the light does enter our home.
The first three stages of meditation are stages of opening the door. The fourth is one of waiting, of awaiting. The more intensity, resolve, depth, the more profound your doing of these three, the more the door can open. Even the slightest miserliness, the slightest holding back, any saving of energy in the labor will become an obstacle to the result. As a blacksmith strikes only when the iron is hot and then bends it, so too, only in the full heat of our effort does the event of inner transformation take place.
Therefore it is necessary to keep attention on total effort. Now, I watch you dancing, and even in the dance you try to keep order. Even in the dance you try to impose decorum and limits. Even there it does not seem that you have put your whole strength into it. Something always remains held back. That very remainder which you hold back will become the obstacle. You are shouting; then, if you are shouting, not slowly—give your whole power! Only when each stage is at its full strength will entry into the next happen. As when you know how to drive a car: when one gear is at its full power, only then can you shift the machine into the second; when the second is at full power, only then into the third; when the third is at full power, only then can we move the car into the fourth gear.
Exactly so is the arrangement of our body and mind. Only when we complete one stage can we enter the next. The gateway to the second stage opens only at the climax, the peak, of the first. Therefore I will say that from this morning—yesterday we did the meditation as an experiment so that you might become acquainted—this morning it is no longer an experiment; yesterday you understood, from today it is to be done—pour your whole energy into it. And do not entertain even the slightest thought of getting tired. It is also necessary to make this clear: you can become tired if you hold yourself back. If you do not hold yourself back, you will never be tired.
This has surprised me again and again, tried out with hundreds of friends: those who hold themselves even a little will get tired, because two kinds of work begin within them. Double work makes one tired. They are dancing and they are restraining; their condition is like someone who, in a car, presses the accelerator and applies the brake simultaneously. You are shouting and also holding back. Thus you create opposing forces within which will tire you. If you are totally carried by whatsoever you are doing, you will not be tired; after meditation you will be lighter, fresher, healthier. Therefore even the smallest restraint will prove to bring fatigue. So do not hold back at all.
The second point to understand is this: many times it happens that some friends feel that within them neither the mood to dance arises, nor to shout, nor to weep, nor to laugh—what should they do?
Breathing is in our hands, so we can complete the first stage. And asking 'Who am I?' is in our hands, so we can complete the last stage. But in the second stage some feel that no feeling is arising—then what to do? If the second stage is blocked, the first and third will be rendered useless. So in the second stage search quickly—whatsoever comes to your mind. If nothing at all comes—many times it happens—our repressions are so deep, we have suppressed and restrained ourselves in such a way, that perhaps none of our tendencies can gather the courage to manifest. In such a situation, if you have completed the first stage rightly, and in the second nothing occurs to you, then simply begin to dance in your place. If nothing comes, in that state just start dancing. The likelihood is: the moment you begin to dance, after one minute dance will erupt from within you; then other things can also burst forth.
In the second stage, the same thing will not happen in everyone. One may weep, another may shout, another may laugh, another may dance, someone may fall and roll—anything can happen. Therefore in the second stage do not bother about what is happening to others; be concerned with what is happening to yourself. And whatsoever is happening, give it total cooperation. Even a slight lack of cooperation will render the whole effort futile.
Regarding the third stage, understand this too: when we ask 'Who am I?' there is to be no gap left between two 'Who am I?' And in the third stage, if while asking 'Who am I?' you keep the dance going, it will be much easier. If you can ask 'Who am I?' on the rhythm of the dance, great intensity will arise. And ask it with such force within that if it spills outwards, do not worry—let it come out.
After the three stages are complete, in the fourth simply remain a witness, look within at whatever is happening. Much will happen, and whatsoever happens, you will not discuss it among yourselves.
From three to four in the afternoon you will sit with me in silence. Between four and five, whoever wishes to say anything personally may come and say it to me.
For the silent sitting from three to four, understand two or three points. We will sit in the hall from three to four. Those friends who are already in silence outside are fine; those who are not will become silent from the very doorway of the hall. Inside the hall not a single word is to be uttered by anyone—just come and sit quietly. I will be sitting among you; you sit with eyes closed. Whoever wishes to take deep breaths may take them. Whoever wishes to dance may dance. Whoever wishes to weep may weep. Whatever comes. And whoever feels like coming near me may come and sit by me for two minutes. But after two minutes, please move away, because others may also feel to come. No one will sit near me for more than two minutes.
Now let us stand for meditation. Stand fairly spread out, and keep one thing in mind: no one should run in the ground. Some people can go to the lawn at the back as well.