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Introduction To Meditation Techniques No. 76, 77

The document introduces meditation techniques and contrasts meditation with philosophy, emphasizing that meditation is a state of non-thinking while philosophy leads to endless questioning without answers. It highlights the importance of experiential knowledge over abstract thinking, asserting that true understanding comes from personal experience rather than theoretical knowledge. The text warns against the dangers of overthinking and encourages grounding oneself in existence to address life's problems effectively.

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13 views4 pages

Introduction To Meditation Techniques No. 76, 77

The document introduces meditation techniques and contrasts meditation with philosophy, emphasizing that meditation is a state of non-thinking while philosophy leads to endless questioning without answers. It highlights the importance of experiential knowledge over abstract thinking, asserting that true understanding comes from personal experience rather than theoretical knowledge. The text warns against the dangers of overthinking and encourages grounding oneself in existence to address life's problems effectively.

Uploaded by

balla.venugopal8128
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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Download as PDF, TXT or read online on Scribd
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Introduction to Meditation

Techniques No. 76, 77


Introduction to Meditation Techniques No. 76, 77 & 78
76. In rain during a black night enter that blackness as the form of forms.

77. When a moonless rainy night is not present, close eyes and find
blackness before you. opening eyes, see blackness. so faults disappear
forever.

78. Wherever your attention alights, at this very point, experience.

Once a doctor, a very well known historian and an eminent scholar, was
staying in a village. The postmaster, the old postmaster of the village,
became curious about this old man, this doctor. He was curious to know
what kind of doctor he is, so one day he asked, `What kind of doctor are you
sir?’

The man said, `Doctor of Philosophy.’

The old man had never heard about it. He was puzzled and he said, `I have
never heard of any case of this disease here.’

Don’t laugh about it, because that old postmaster was right in a way —
philosophy is a kind of disease. Of course, doctors of philosophy are not
doctors; rather, they are the perfect victims of a disease.

Philosophy is not a specific disease, so you cannot think of it in terms of


cases. It is born with the human being. It is as old as humanity or the
human mind. And every human being is a victim, more or less — because
thinking leads nowhere; or, it leads you in circles, vicious circles. You move
much, and if you are expert you can move fast, but you reach nowhere.

This has to be understood very deeply, because if you cannot understand


and feel this, you cannot take a jump into meditation. Meditation means the
very anti approach — anti to philosophy. Philosophy means thinking and
meditation means a state of non-thinking. They are polar opposites.

This is just human — to think about questions and to try to find out
answers. But philosophy comes to no answers. Science comes to certain
answers, religion comes to certain answers, but philosophy comes to no
answers. And all the answers that philosophy appears to come to are just
facades: if you dig deep in them you will find more questions and nothing
else. So every answer leads to more questions — and this goes on and on.

Science comes to certain answers, because science depends not on


thinking but on experimentation. Thinking is used as a help only, but the
base is experimentation. That’s why science has given some answers.
Philosophers, known and unknown, have been working and working for
centuries, but not a single answer, not a single conclusion has been
achieved. It cannot be achieved. The very nature of thinking is such that if
you use thinking as a help towards experimentation, something can be
achieved; that’s why science comes to certain answers.

But religion also comes to certain answers, because religion is also


experimentation. Science experiments with the object, religion experiments
with the subject, but both are experimentations and both depend on
experiment. Between these two is philosophy — just pure thinking, abstract
thinking, with no experiment. You can go on, you can go on, but you reach
nowhere. Abstract thinking, speculative thinking, is thinking ad infinitum.
You can enjoy, you can enjoy the journey, but there is no goal.

Religion and science are similar in a way — both believe in experiment.


Religious experiment is of course deeper than scientific, because in science
the experimenter himself is not involved. He is working with tools, working
with things, working with objects; he remains aloof, he remains out of the
experiment. Religion is a deeper science, because the experimenter himself
becomes the experiment. There are no tools which are apart from him, no
objects which are outside him. He is both — his tools, his objects, his
method; he is everything. And he has to work upon himself.

It is arduous. Because you are involved, it is arduous. And because you are
involved, the experiment will become experience. In science, the experiment
will remain an experiment will remain an experiment. The scientist will not
be touched by it, will not be transformed by it. The scientist will remain the
same. But in religion, passing through the experiment, you will be a different
man altogether. You cannot come out the same; you are bound to change.
That’s why religious experiment becomes experience.

Remember this: you can go on thinking about God, about soul, about the
other world, and you may make believe that you know something about
God just by thinking `about’. That will be false. You cannot know anything
about God — the word `about’ is absurd. You can know God, but you cannot
know `about’ — that `about’ creates philosophy.

How can you know about God? Or, for example, how can you know about
love? You can know love, you cannot about love, because `about’ means
someone else knows and you believe in his knowledge. You collect and
gather opinions. You say, `I know something about God.’ All knowledge
which is `about’ is false, dangerous, because you can be deluded by it.

You can know God, you can know love, you can know yourself, but forget
that `about’. That `about’ is philosophy. The Upanishads say something, the
Vedas say something, the Bible says something, the Koran says something,
but for you, all that will become `about’. Unless it becomes your experience
it is futile, wasted.

This point must go deep within you, because you can go on thinking, and
the mind is such that you can start thinking about meditation. You can
make anything an object for meditation, for thinking. Even about meditation
you can think, and you can go on thinking about it — nothing will happen.

I am talking about so many methods. There is a danger: you may start


thinking about these methods, you may become knowledgeable. That won’t
do, that is of no use. Not only is it of no use, it is dangerous — because
meditation is experience, knowing `about’ is worthless.

Remember this word `experience’. Life’s problems, all the problems of life,
are existential, they are not speculative. You cannot solve them by thinking;
you can solve them only by living them. Through living the future opens.
Through thinking the future never opens. On the contrary, even the present
closes.

You may not have observed: whenever you think, what happen? Whenever
you think, you are closed. All that is present drops. You move on a dream-
path in your mind. One word creates another, one thought creates another,
and you go on moving. The more you move in thinking, the further away
you go from existence. Thinking is a way to go away. It is a dream-way; it is
dreaming in concepts. Come back to the earth. Religion is very earthly in
this sense; not worldly but very earthly, substantial. Come back to
existence.

Life’s problems can be solved only when you become deeply rooted in
existence. Flying in thoughts you move away from the roots, and the further
away you are, the less is the possibility of solving anything. Rather, you will
confuse everything, and everything will become more entangled. And the
more entangled, the more you will think, and the further away you will
move. Beware of thinking!

Now we will enter the techniques.

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