In meditation sometimes you feel a sort of emptiness; that is not really emptiness. I call it just a sort of emptiness. When you are meditating, for certain moments, for a few seconds you will feel as if the thought process has stopped. In the beginning these gaps will come. But because you are feeling as if the thought process has stopped, this is again a thought process, a very subtle thought process. What are you doing? You are saying inside, “The thought process has stopped.” But what is this? This is a secondary thought process which has started. And you say, “This is emptiness.” You say, “Now something is going to happen.” What is this? Again a new thought process has started.
Whenever this happens again, don’t become a victim of it. When you feel a certain silence is descending, don’t start verbalizing it, because you are destroying it. Wait – not for something – simply wait. Don’t do anything. Don’t say, “This is emptiness.” The moment you have said, you have destroyed it. Just look at it, penetrate into it, encounter it, but wait – don’t verbalize it. What is the hurry? Through verbalization the mind has again entered from a different route, and you are deceived. Be alert about this trick of the mind.
In the beginning it is bound to happen, so whenever this happens again, just wait. Don’t fall in the trap. Don’t say anything – remain silent. Then you will enter, and then it will not be temporary, because once you have known the real emptiness you cannot lose it. The real cannot be lost; that is its quality.
Once you have known the inner treasure, once you have come in contact with your deepest core, then you can move in activity, then you can do whatsoever you like, then you can live an ordinary worldly life, but the emptiness will remain with you. You cannot forget it. It will go on inside. The music of it will be heard. Whatsoever you are doing, the doing will be only on the periphery; inside you will remain empty.
And if you can remain empty inside, doing only on the periphery, whatsoever you do becomes divine, whatsoever you do takes on the quality of the divine because now it is not coming from you. Now it is coming directly from the original emptiness, the original nothingness. If then you speak, those words are not yours. That’s what Mohammed means when he says, “This Koran is not said by me. It has come to me as if someone else has spoken through me.” It has come out of the inner emptiness. That’s what Hindus mean when they say, “The Vedas are not written by man, they are not human documents, but the divine, the God himself has spoken.”
These are symbolic ways of saying something which is very mysterious. And this is the mystery: when you are deeply empty, whatsoever you do or speak is not from you – because you are no more. It comes from the emptiness. It comes from the deepest source of existence. It comes from the same source from which this whole existence has come. Then you have entered the womb, the very womb of existence. Then your words are not yours, then your acts are not yours. It is as if you are just an instrument – an instrument of the whole.
If emptiness is felt only momentarily, and then it comes and goes like a flash, it is not real. And if you start thinking about it, even the unreal is lost. Not to think in that moment takes great courage. It is the greatest control I know. When the mind becomes silent and when you are falling empty, it takes the greatest courage not to think, because the whole past of the mind will assert. The whole mechanism will say, “Now think!”