Chapter 6: What Is Found in Meditation
It is like a mirror. A mirror has two states: when there is a reflection of someone or something, this is one state of the mirror; then when the mirror is empty and there is no reflection of anyone or anything in it, this is the other state of the mirror. When there is a reflection in the mirror then the mirror is covered with the reflection, there is an object in the mirror. When there is no reflection, the mirror is pure, uncontaminated, clean; it is without any object in it.
Our consciousness is like a mirror. When thoughts move in consciousness, the mirror of consciousness is covered. When the consciousness is without thought, when no thoughts are moving, then it becomes clear, tranquil. In such a tranquil state there is nothing to be known, there is only the capacity to know.just knowing. And it is this state which is called meditation. It is in this meditation that achintya, that which is beyond thought, is known. It is in this meditation that achintya is experienced, not known through thinking.
Try to understand one more difference between thought and experience: thought is only a name for the waves that arise in the intellect, experience moves in one’s entire being. When you experience the divine, you experience it in every single cell, in every single drop of your blood, in every inch of your bones, in every atom of your consciousness. Your whole being experiences it. When you are thinking, only a part of your intellect goes on repeating all that you have heard about the divine, all the words that you know about it. Intellect is a very small fragment of you, and that too is all borrowed. It is not your being, your real being. It is not authentically you.
It will be easier to understand it in this way: your intellect is a piece of the society that has penetrated you. You exist, and then all the teachings that society has put into you is your intellect. And you can go on repeating these teachings. This is why when a Hindu thinks of the divine he is reminded of Rama, and when a Mohammedan thinks of the divine he is not reminded of Rama. When a Christian thinks, he is reminded of Jesus; when a Jaina thinks, he is not reminded of Jesus or Rama. Only the idea which has already been given to you will come to you.
All ideas are borrowed. Thoughts are not your own treasure, they are only what you have collected from the outside. You can chew over them again and again, but you will not know the divine through this chewing. This chewing should stop completely. There should be no reflection in the mirror of your consciousness. On the day there is no reflection in your mirror, achintya - that which is beyond thought - will reveal itself.
The first word is achintya, and the second word is avyakta:
that which is.beyond manifestation.
If you want to know the divine, don’t seek it in the manifest. This does not mean that the divine is not in the manifest: it is in the manifest, but it is not only the manifest. The manifest is its circumference, the unmanifest is its center.