VBT – Meditation 86.2

Object To Disappear

This technique is said to allow the object to disappear from there. Allow your energy to move in a vacuum, in emptiness. It goes from you, but there is no object to be grasped by it, no object to be perceived by it. It moves and comes back to you through emptiness; there is no object. It brings no knowledge to you. It comes vacant, empty, pure. It brings nothing. It brings only itself. It comes virgin – nothing has entered into it; it remains pure.

This is the whole process of meditation. You are sitting silently, your energy is moving. There is no object with which it can be contaminated, with which it can become entangled, with which it can become impressed, with which it can become one. Then you bring it back to yourself. There is no object, no thought, no image. Energy moves, the movement is pure, and then it comes back to you – virgin. As it leaves you it comes; it carries nothing. An empty vehicle, it comes to you, it hits you.

There is no knowledge carried by it; it is coming only by itself. In that penetration of pure energy you become aware of yourself.

If your energy is bringing something else, then you will become aware of that something. You look at a flower. The energy is bringing the flower to you – the image of the flower, the smell of the flower, the color of the flower. The energy is bringing the flower to you. It is introducing you to the flower. Then you become acquainted with the flower. The energy is covered by the flower. You never become acquainted with the energy, the pure energy which is you. You are moving to the other and coming back to the source.

If there is nothing to impress it, if it comes unconditioned, if it comes as it has gone, if it brings itself, nothing else, you become aware of yourself. This is a pure circle of energy – energy moving not to something else, but within you, creating a circle within you. Then there is no one else, only you moving within yourself. This movement becomes self-knowledge, self-illumination. Basically, all meditation techniques, all of them, are different variations of this.

SUPPOSE YOU CONTEMPLATE SOMETHING BEYOND PERCEPTION, BEYOND GRASPING, BEYOND NOT BEING – YOU.

If this can happen, then for the first time you will become aware of yourself, of your being, of your existence – the subjectivity.

Knowledge is of two kinds: knowledge of objects, and knowledge of subjectivity. Knowledge of the known, the knowable, and knowledge of the knower. And a man can know millions and millions of things, he can become acquainted with the whole world, but if he is not aware of the knower he is ignorant. He may be knowledgeable, but he is not wise. He may have collected much information, much knowledge, but the basic thing which makes one a knower is lacking – he is not aware of himself.

If your energy is bringing something else, then you will become aware of that something. You look at a flower. The energy is bringing the flower to you – the image of the flower, the smell of the flower, the color of the flower. The energy is bringing the flower to you. It is introducing you to the flower. Then you become acquainted with the flower. The energy is covered by the flower. You never become acquainted with the energy, the pure energy which is you. You are moving to the other and coming back to the source.

If there is nothing to impress it, if it comes unconditioned, if it comes as it had gone, if it brings itself, nothing else, you become aware of yourself. This is a pure circle of energy – energy moving not to something else, but within you, creating a circle within you. Then there is no one else, only you moving within yourself. This movement becomes self-knowledge, self-illumination. Basically, all meditation techniques, all of them, are different variations of this.

SUPPOSE YOU CONTEMPLATE SOMETHING BEYOND PERCEPTION, BEYOND GRASPING, BEYOND NOT BEING – YOU.

If this can happen, then for the first time you will become aware of yourself, of your being, of your existence – the subjectivity.

Knowledge is of two kinds: knowledge of objects, and knowledge of subjectivity. Knowledge of the known, the knowable, and knowledge of the knower. And a man can know millions and millions of things, he can become acquainted with the whole world, but if he is not aware of the knower he is ignorant. He may be knowledgeable, but he is not wise. He may have collected much information, much knowledge, but the basic thing which makes one a knower is lacking – he is not aware of himself.

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