Mystery Of Meditation – In Gita Verse 11.53 The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.
Krishna says by reading or memorizing any scripture you will not be able to understand Me, Universe. The basic requirement to understand is Meditation. Even when Parvati wanted to know the mystery of the Universe, Shiva guided her 112 methods of Meditation.
The Mystery of Meditation: Meditation is not only a method; it is not simply a technique. You cannot learn it. It is a growth: a growth of your total living, out of your total living. Meditation is not something that can be added to you as you are. It can come to you only through a basic transformation, a mutation. It is a flowering, a growth. Growth is always out of the total; it is not an addition. You must grow toward meditation.
This total flowering of the personality must be understood correctly. Otherwise one can play games with oneself; one can occupy oneself with mental tricks. And there are so many tricks! Not only can you be fooled by them, not only will you not gain anything, but in a real sense you will be harmed. The very attitude that there is some trick to meditation – to conceive of meditation in terms of method – is basically wrong. And when one begins to play with mental tricks, the very quality of the mind begins to deteriorate.
As the mind exists, it is not meditative. The total mind must change before meditation can happen. Then what is the mind as it now exists? How does it function?
The mind is always verbalizing. You can know words, you can know language, you can know the conceptual structure of thinking, but that is not thinking. On the contrary, it is an escape from thinking. You see a flower and you verbalize it; you see a man crossing the street and you verbalize it. The mind can transform every existential thing into words. Then the words become a barrier, an imprisonment. This constant transformation of things into words, of existence into words, is the obstacle to a meditative mind.
So the first requirement toward a meditative mind is to be aware of your constant verbalizing and to be able to stop it. Just see things; do not verbalize. Be aware of their presence, but do not change them into words. Let things be, without language; let persons be, without language; let situations be, without language. It is not impossible; it is natural. It is the situation as it now exists that is artificial, but we have become so habituated to it, it has become so mechanical, that we are not even aware that we are constantly transforming experience into words.
The sunrise is there. You are never aware of the gap between seeing it and verbalizing. You see the sun, you feel it, and immediately you verbalize it. The gap between seeing and verbalizing is lost. One must become aware of the fact that the sunrise is not a word. It is a fact, a presence. The mind automatically changes experiences into words. These words then come between you and the experience.
Meditation means living without words, living non-linguistically. Sometimes it happens spontaneously. When you are in love, presence is felt, not language. Whenever two lovers are intimate with one another they become silent. It is not that there is nothing to express. On the contrary, there is an overwhelming amount to be expressed. But words are never there; they cannot be. They come only when love has gone.
Meditation is the culmination of love: love not for a single person, but for the total existence. To me, meditation is a living relationship with the total existence that surrounds you. If you can be in love with any situation, then you are in meditation.
And this is not a mental trick. It is not a method of stilling the mind. Rather, it requires a deep understanding of the mechanism of the mind. The moment you understand your mechanical habit of verbalization, of changing existence into words, a gap is created. It comes spontaneously. It follows understanding like a shadow. The real problem is not how to be in meditation, but to know why you are not in meditation. The very process of meditation is negative. It is not adding something to you; it is negating something that has already been added.
When the mind is the master, a non-meditative state exists. When you are the master, your consciousness is the master, a meditative state exists. So meditation means becoming a master of the mechanism of the mind.
Mind, and the linguistic functioning of the mind, is not the ultimate. You are beyond it; existence is beyond it. Consciousness is beyond linguistics; existence is beyond linguistics. When consciousness and existence are one, they are in communion. This communion is meditation.
If you are able to do this, you can grow into meditation. Meditation is a growing process, not a technique. A technique is always dead, so it can be added to you, but a process is always alive. It grows, it expands.
Existence is never repetitive. Every rose is a new rose, altogether new. It has never been and it will never be again. But when we call it a rose, the word ‘rose’ is a repetition. It has always been there; it will always be there. You have killed the new with an old word.
Existence is always young, and language is always old. Through language, you escape existence; you escape life, because language is dead. The more involved you are with language, the more deadened you will be by it. A pundit is completely dead because he is nothing but language, words.
Through mantras you can auto hypnotize yourself. By simply repeating a word you can create so much boredom in the mind that the mind will go to sleep. You drop into sleep, drop into the unconscious. If you go on chanting “Ram Ram Ram” the mind will fall asleep. Then the barrier of language is not there, but you are unconscious.
Meditation means that language must not be there, but you must be conscious. Otherwise there is no communion with existence, with all that is. No mantra can help, no chanting can help. Auto hypnosis is not meditation. On the contrary, to be in an auto-hypnotic state is a regression. It is not going beyond language; it is falling below it.
So drop all mantras, drop all these techniques. Allow moments to exist where words are not there. You cannot get rid of words with a mantra because the very process uses words. You cannot eliminate language with words; it is impossible.
So the first thing is to be aware. Be aware of your mental processes, how your mind works. The moment you become aware of the functioning of your mind, you are not the mind. The very awareness means that you are beyond: aloof, a witness. And the more aware you become, the more you will be able to see the gaps between the experience and the words. Gaps are there, but you are so unaware that they are never seen. Between two words there is always a gap, however imperceptible, however small. Otherwise the two words cannot remain two; they will become one. Between two notes of music there is always a gap, a silence. Two words or two notes cannot be two unless there is an interval between them. A silence is always there but one has to be really aware, really attentive, to feel it.
The more aware you become, the slower the mind becomes. It is always relative. The less aware you are, the faster the mind is; the more aware you are, the slower the process of the mind is. When you are more aware of the mind, the mind slows down and the gaps between thoughts widen. Then you can see them.
Krishna says and once you know the gap, you are in it; you have jumped into it. It is an abyss – so peace-giving, so consciousness-creating. It is meditation to be in the gap; it is transformation. Now language is not needed; you will drop it. It is a conscious dropping. You are conscious of the silence, the infinite silence. You are part of it, one with it. You are not conscious of the abyss as the other; you are conscious of the abyss as yourself. You know, but now you are the knower. You observe the gap, but now the observer is the observed.
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