Unlearning means to drop this crowd, to let these people go, and become so one that you cannot even say that it is one, because one is meaningful only in a crowd. One is meaningful only if two is meaningful.
That is why Hindus have never called it one – they call it non-dual, they simply say “not two,” just to show that if we say “one” the two enters from the back door, because what will one mean if there is no two? If we say God is one, if we say in samadhi you are one, then the two is just at the corner; and then the three – and then the whole world.
Hindus have insisted that the God is non-two, non-dual, advait; in samadhi you are not two, that’s all. Nothing more is said, just a negative – so that numbers should not enter again from the back door. By unlearning you become not-two. By learning you become many. By learning you become legion, a crowd, and the crowd goes on increasing. The more you learn, the more crowd goes on and on. The ultimate result of learning can be madness and nothing else.
So it is not just an accident that great thinkers in the West have almost all gone mad some time or other. In fact if some thinker in the West has not been mad that simply shows that he is not a very deep thinker, nothing else. Nietzsche went mad – he was really a thinker. Bertrand Russell? He never went mad, he remained superficial: a popularizer, but not very deep.
In the East just the totally different thing has happened. We cannot conceive of Buddha going mad. That would be the most impossible thing in the world – Buddha going mad. Nietzsche goes mad because Nietzsche is a thinker, Buddha cannot go mad because he is a no-thinker; he drops thinking, how can he go mad? One day the whole crowd is gone and he is sitting alone, nobody to even disturb, so much alone that he is not even one – because who is there to say that you are one? If somebody is there to say that you are one, the other is still present.
Meditation is unlearning. Peel your onion. It is difficult, because you have become identified with the onion, you think these layers are you so to peel them is difficult. It is painful also, because it is not like just throwing your clothes. Rather it is like peeling your skin; you have become too much attached to it.
But once you know, once you drop one layer, you feel freshness arising. You become new. Then courage increases. Then hope. Then you feel more confident. Then you can peel another layer. The more you peel the more silent, the more happy, the more blissful you become. Now you are on the right track. Now it is not very far away whenyou will throw the whole onion.
But it is good to peel layer by layer, because it may not be possible for you to throw the whole onion. That too is a possibility, it has happened sometimes, but it happens in such an intense understanding which is not ordinarily available.