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| | | Book Name: Yoga - The Alpha and the Omega, Vol 3 | Previous Next | |
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consciousness can come out of the house and go in. Only consciousness can come out of this whole mechanism and look at things, what is happening.
In nirvichara samadhi this happens -- thoughts cease. The connection between the mind and the consciousness is cut, because thought is the connection. Without thought you don't have any mind, and when you don't have any mind the connection with the brain is broken. And when you don't have any mind and the connection with the brain is broken, the connection with the nervous system is broken. Your consciousness now can float out and in; all doors are open. In nirvichara samadhi, when thoughts cease, consciousness is free to move and float. It becomes like a cloud without any roots, without any home. It becomes free of the mechanism you have lived with. It can come out, it can go in; there is no hindrance on its path.
Now direct knowledge is possible. Direct knowledge is knowing. Now you can see immediately, without any messengers between you and the source of know!edge. It is a tremendous phenomenon when your consciousness comes out and looks at a flower. You cannot imagine because it is not part of imagination; you cannot believe what happens! When the consciousness can look direct to the flower, for the first time the flower is known, and not only the flower, through the flower the whole existence. In a small pebble, the all is hidden; in a small leaf dancing in the wind, the whole dances. In a small flower by the side of the road, the whole has a smile.
When you come out of your prison of senses, nervous system, brain, mind, layers and layers of walls, suddenly individuals disappear. A vast energy in millions of forms... and every form indicating towards the formless, and every form melting and merging into other forms -- a vast ocean of formless beauty, truth, goodness. Hindus call it sat-chit-ananda: that which is, that which is beautiful, that which is good, that which is blissful. This is direct perception, aprokshanubhuti, immediate knowing.
Otherwise, all your knowing is indirect, depends on messengers which are not very reliable -- cannot be. Their very nature is unreliable. Why? Your
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