| |
he would know.
This, too, will differ from individual to individual. Only one thing is certain: when you go deep within on your own inner path, things will begin to happen. You will have experiences of colors, sounds, smells, which are all stored experiences. The whole mind is a storehouse and every cell is a bundle of experiences ready to explode. Go inside, touch the source, and it will explode.
These experiences are meaningful inasmuch as they indicate that you are moving inward. But because the feeling that you have experienced is lovely, the mind will long to cling to it. You will want to repeat it and that will be a hindrance to further progress.
A state of mind is to be reached where there is no experience. Rather than saying a state of mind with no experiences, you can say a state of mind in which one experiences nothingness. Experience itself is the last barrier. One must come to a point where one is, and there is no experience.
Only when experiencing has ceased does duality cease. When you are experiencing something, duality is still there. You are there, so the experience is there -- something without is there. Even if you experience oneness with the world, this experience is part of duality.
When meditation comes to a full flowering, there will be no experience at all. You will be, and just being is the experience. Nothing exists -- only your being, only your existence. And when there is no experience, the experiencer explodes. He can exist only in opposition to some experience. When the object is not, the subject itself explodes -- there is no subject, no object.
Only then is the existential achieved. Only then can you say God is. You are not and the world is not. God is! That very isness is God.
But these experiences will come. They are not meaningful, but they will come.
Question 3
I HAVE BEEN TRYING TO MEDITATE FOR A LONG TIME, BUT I AM NOT GETTING ANY CLEAR RESULTS. WHAT'S WRONG WITH ME?
There can be many reasons. It may be that the medita-tion method you are using is wrong or that the way in which you are practicing it is wrong. Or it may be that neither the method nor the way
|
|
|