Roam about until exhausted and then, dropping to the ground, in this dropping be whole.
The same! This technique is the same. ROAM ABOUT UNTIL EXHAUSTED. Just run in a circle. Jump, dance, and run again until you are exhausted — until you feel that now not a single step more can be taken. But you will have to understand that your mind will say that now you are completely exhausted. Do not pay any attention to the mind.
[do action=”divider”/] [do action=”divider”/]
Go on running, dancing, jumping. Go on! Do not pay any attention. The mind will say that now you are exhausted, now you cannot go on any more. Continue until you feel — not think, until you feel — that the whole body is tired, that “A single step more has become impossible, and if I move I will fall down.”
When you feel that you are falling down and now you cannot move, that the body has become heavy and tired and completely exhausted, THEN, DROPPING TO THE GROUND, IN THIS DROPPING BE WHOLE. Then drop! Remember, be so exhausted that dropping happens of itself. If you continue, you will drop. The point has come — you are just on the verge of dropping. Then, the sutra says, drop, and IN THIS DROPPING BE WHOLE.
That is the central point in the technique: when you are dropping, be whole. What is meant? Do not drop just according to the mind — that is one thing. Do not plan it; do not try to sit, do not try to lie down. Drop as a whole, as if the whole body is one and it has dropped. And you are not dropping it, because if you are dropping it then you have two parts: you who is dropping it and the body which has been dropped. Then you are not whole. Then you are fragmentary, divided. Drop it as a whole; drop yourself totally. And remember, drop! Do not arrange it. Fall down dead. IN THIS DROPPING BE WHOLE. If you can drop in this way, you will feel for the first time your whole being, your wholeness. You will feel for the first time your center — not divided, but one, unitary.
How can it happen? The body has three layers of energy. One is for day-to-day affairs, which is very easily exhausted. It is just for routine work. The second is for emergency affairs; it is a deeper layer. When you are in an emergency, only then is it used. And the third is the cosmic energy, which is infinite. The first can be easily exhausted. If I say to you to run, you will take three or four rounds and you will say, “I am feeling tired.” Really, you are not feeling tired — the first layer is exhausted. In the morning it will not be so easily exhausted; in the evening it will be exhausted very easily because the whole day you have been using it. Now it needs repair; you will need a deep sleep. From the cosmic reservoir it can again get energy enough to work. This is the first layer.
If I tell you to run just now, you will say, “I am feeling sleepy, I cannot run.” And then someone comes and says, “Your house is on fire.” Suddenly the sleepiness has gone. There is no tiredness, you feel fresh; you start running. What has happened so suddenly? You were tired, and the emergency has made you connected with the second layer of energy, so you are fresh again. This is the second layer. In this technique, the second layer has to be exhausted. The first layer is exhausted very easily. Continue. You will feel tired, but continue. And within a few moments a new surge of energy will come, and you will feel again renewed and there will be no tiredness.
So many people come to me and they say, “When we are in a meditation camp, it seems miraculous that we can do this much. In the morning, for one hour meditating actively, chaotically, going completely mad. And then in the afternoon we do an hour, and then in the night also. Three times a day we can go on meditating chaotically.” Many have said that they feel that this is impossible, that they cannot continue and they will be dead tired, and the next day it will be impossible to move any limb of the body. But no one gets tired. Three sessions every day, doing such exertions, and no one is tired. Why? Because they are in contact with the second layer of energy.
But if you are doing it alone — go to a hill and do it alone — you will become tired. When the first layer is finished you will feel, “Now I am tired.” But in a big group of five hundred people doing meditation, you feel, “No one is tired, so I should continue a little more.” And everyone is thinking the same: “No one is tired, so I should continue a little more. If everyone is fresh and doing, why should I feel tired?”
That group feeling gives you an impetus, and soon you reach the second layer. And the second layer is very big — an emergency layer. When the emergency layer is also tired, finished, only then are you in contact with the cosmic, the source, the infinite.
That is why much exertion is needed — so much that you feel, “Now it is going beyond me.” The first moment you feel it is going beyond you, it is not going beyond you — it is just going beyond the first layer. And when the first layer is finished, you will feel tired. When the second layer is finished, you will feel, “If I do anything now, I will be dead.” So many come to me, and they say that whenever they reach deep in meditation, a moment comes when they become afraid and scared and they say, “Now I am afraid. It seems as if I am going to die. Now I cannot penetrate any further. A fear grips me, as if I am going to die, now I will not be able to come out of meditation.”
That is the right moment — the moment when you need courage. A little courage, and you will penetrate the third, the deepest, infinite layer.
This technique helps you very easily to fall into that cosmic ocean of energy: ROAM ABOUT UNTIL EXHAUSTED AND THEN, DROPPING TO THE GROUND, IN THIS DROPPING BE WHOLE. And when you drop to the ground totally, for the first time you will be whole, unitary, one. There will be no fragments, no divisions. The mind with its divisions will disappear, and the being that is undivided, indivisible, will appear for the first time.
[do action=”divider”/] [do action=”divider”/]
Next [do action=”insert-hand”/] Introduction to Meditation techniques No. 28 & 29