Chapter 1: Meditation: The Art of Celebration
You can think about the device, your thinking mind can be put at ease about the device, but not about meditation.
Meditation will be a jump into the unknown. You can work with a device and the device will automatically push you into the unknown. The device is necessary only because of the training of the mind; otherwise, it is not needed.
Once you have jumped you will say, “The device was not necessary, it was not needed.” But this is a retrospective knowing; you will know afterward that the device was not needed. That is what Krishnamurti is saying: “No device is needed; no method is needed.” The Zen teachers are saying, “No effort is needed; it is effortless.” But this is absurd for one who has not crossed the barrier. And one is mainly talking with those who have not crossed the barrier.
So I say that a device is artificial. It is just a trick to put your rational mind at ease so that you can be pushed into the unknown.
That is why I use vigorous methods. The more vigorous the method, the less your calculative mind will be needed. The more vigorous it becomes, the more total, because vitality is not only of the mind - it is of the body, of the emotions. It is of your full being.
Sufi dervishes have used dance as a technique, as a device. If you go into dance you cannot remain intellectual, because dance is an arduous phenomenon; your whole being is needed in it. And a moment is bound to come when dance will become mindless. The more vital, the more vigorous, the more you are in it, the less reason will be there. So dance was devised as a technique to push. At some point you will not be dancing, but the dance will take over, will take you over; you will be swept away to the unknown source.
Zen teachers have used the koan method. Koans are puzzles that by their very nature are absurd. They cannot be solved by reason; you cannot think about them. Ostensibly, it looks as if something can be thought about them; that is the catch. It seems as if something can be thought about koans, so you begin to think. Your rational mind is put at ease; something has been given to it to be solved. But the thing given to it is something that cannot be solved. The very nature of it is such that it cannot be solved because the very nature of it is absurd.
There are hundreds of puzzles. The teacher will say, “Think about a soundless sound.” Verbally, it seems as though it can be thought about. If you try hard, somehow, somewhere, a soundless sound can be found; it may be possible. Then, at a certain point - and that point cannot be predicted; it is not the same for everyone - the mind just goes flat. It is not there. You are, but the mind, with all its conditioning, is gone. You are just like a child.
Conditioning is not there, you are just conscious; the narrowing concentration is not there. Now you know that the device was not necessary - but this is an afterthought, it should not be said beforehand.